Verse-by-Verse Bible Commentary
Genesis 45:28

Clarke's Commentary

Verse Genesis 45:28. It is enough; Joseph my son is yet alive — It was not the state of dignity to which Joseph had arisen that particularly affected Jacob, it was the consideration that he was still alive. It was this that caused him to exclaim רב rab; "much! multiplied! my son is yet alive! I will go and see him before I die." None can realize this scene; the words, the circumstances, all refer to indescribable feelings.

1. IN Joseph's conduct to his brethren there are several things for which it is difficult to account. It is strange, knowing how much his father loved him, that he never took an opportunity, many of which must have offered, to acquaint him that he was alive; and that self-interest did not dictate the propriety of this to him is at first view surprising, as his father would undoubtedly have paid his ransom, and restored him to liberty: but a little reflection will show that prudence dictated secrecy. His brethren, jealous and envious in the extreme, would soon have found out other methods of destroying his life, had they again got him into their power. Therefore for his personal safety, he chose rather to be a bond-slave in Egypt than to risk his life by returning home. On this ground it is evident that he could not with any safety have discovered the place of his residence.

2. His carriage to his brethren, previously to his making himself known, appears inexcusably harsh, if not vindictive; but when the men are considered, it will appear sufficiently evident that no other means would have been adequate to awaken their torpid consciences, and bring them to a due sense of their guilt. A desperate disease requires a desperate remedy. The event justified all that he did, and God appears to have been the director of the whole.

3. His conduct in requiring Benjamin to be as it were torn away from the bleeding heart of an aged, desolate father, in whose affection he himself had long lived, is the most difficult to be satisfactorily accounted for. Unless the Spirit of prophecy had assured him that this experiment would terminate in the most favourable manner, his conduct in making it cannot well be vindicated. To such prophetic intimation this conduct has been attributed by learned men; and we may say that this consideration, if it does not untie the knot, at least cuts it. Perhaps it is best to say that in all these things Joseph acted as he was directed by a providence, under the influence of which he might have been led to do many things which he had not previously designed. The issue proves that the hand of God's wisdom and goodness directed, regulated, and governed every circumstance, and the result was glory to God in the highest, and on earth, peace and good will among men.

4. This chapter, which contains the unravelling of the plot, and wonderfully illustrates the mysteries of these particular providences, is one of the most interesting in the whole account: the speech of Joseph to his brethren, Genesis 45:1-13, is inferior only to that of Judah in the preceding chapter. He saw that his brethren were confounded at his presence, that they were struck with his present power, and that they keenly remembered and deeply deplored their own guilt. It was necessary to comfort them, lest their hearts should have been overwhelmed with overmuch sorrow. How delicate and finely wrought is the apology he makes for them! The whole heart of the affectionate brother is at once seen in it - art is confounded and swallowed up by nature - "Be not grieved, nor angry with yourselves - it was not you that sent me hither, but God." What he says also concerning his father shows the warmest feelings of a benevolent and filial heart. Indeed, the whole chapter is a master-piece of composition; and it is the more impressive because it is evidently a simple relation of facts just as they occurred; for no attempt is made to heighten the effect by rhetorical colouring or philosophical refections; it is all simple, sheer nature, from beginning to end. It is a history that has no fellow, crowded with incidents as probable as they are true; where every passion is called into action, where every one acts up to his own character, and where nothing is outre in time, or extravagant in degree. Had not the history of Joseph formed a part of the sacred Scriptures, it would have been published in all the living languages of man, and read throughout the universe! But it contains the things of God, and to all such the carnal mind is enmity.

Bridgeway Bible Commentary

Joseph and his brothers (42:1-45:28)

When Joseph’s brothers came to Egypt to buy grain, Joseph recognized them but they did not recognize him (42:1-8). Rather than make himself known to them immediately, Joseph decided to test them to see if they had experienced any change of heart over the years. Joseph was not looking for revenge. His apparently harsh treatment of them, mixed with kindness, was designed to stir their consciences. They realized they were being punished for their unjust treatment of their younger brother (9-24). Further events impressed upon them that God was dealing with them (25-28).
Joseph’s brothers returned to Canaan with a genuine desire to do what was right. But when they told Jacob what the Egyptian governor required of them, they could not persuade him to cooperate (29-38).
After resisting for some time, Jacob eventually realized that he had to allow his sons to return to Egypt, this time taking Benjamin with them. A new spirit of unity and self-sacrifice now appeared among the sons of Jacob (43:1-14). They were still fearful of Joseph (15-23), whose remarkable knowledge gave them the uneasy feeling that they could hide nothing from him (24-34).
The greatest test of the brothers came when Joseph placed them in a situation similar to that of many years earlier when they had sold him. He accused them of a theft by Benjamin, and then gave them the chance to save themselves at Benjamin’s expense (44:1-17). The brothers could easily have escaped by sacrificing Benjamin, but instead one of them offered to bear the punishment in his place, so that he, the favourite son, could return to his father (18-34).
Joseph’s plan had succeeded. His brothers, accepting the consequences of their past guilt, were now changed men, both in their attitudes and in their behaviour. Therefore, when Joseph told them who he was, he had no need to accuse them of their misdeeds. Instead he pointed out that God had arranged for him to come to Egypt so that the covenant family could be kept alive during the famine (45:1-8). He told them that, since the famine would last another five years, they should bring Jacob and their families to Egypt where he could look after them (9-15).
Pharaoh confirmed Joseph’s invitation and provided his family with transport for the move (16-20). Loaded with provisions, the brothers then returned home and told their father all that had happened (21-28).

Coffman's Commentaries on the Bible

"And they went up out of Egypt, and came into the land of Canaan unto Jacob their father. And they told him, saying, Joseph is yet alive, and he is ruler over all the land of Egypt. And his heart fainted, for he believed them not. And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: and Israel said, It is enough; Joseph my son is yet alive: I will go see him before I die."

It is notable that Jacob did not seem to be impressed with the fact of Joseph's being a ruler of Egypt, but only with the fact that he was still alive. His unbelief of the brothers at the outset of their glorying report is understandable enough. Apparently, the sight of the wagons proved to be the factor that convinced him of the truth of their messages.

Right here, the die is cast. Jacob and all the children of Israel would go down into Egypt, where the long sojourn God had foretold to Abraham would begin. Note also, that Jacob is pointedly referred to here as "Israel." It is the covenant relationship of God to this whole people that dominates every word of the Book of Genesis.

What a wonder is this record of HOW it happened! God over-ruled the hatreds, jealousies, and envious wickedness of men to place one of Jacob's sons on the throne of the land of Egypt, who, in time, brought the whole posterity of Israel to live there. The Egyptians detested foreigners, especially shepherds; and, thus there would be no easy possibility of Jacob's posterity forming marriages with pagans, as had already begun to happen in the case of Judah. Not only that, in Egypt, they would have the protective arm of a powerful central government which would secure them against hostile attack. The people would be pressured from outside by the culture where they were, by the prejudices of the people, absolutely rejected. Under those divinely appointed conditions, they would indeed grow into a mighty nation! How marvelous are the ways of God.

Barnes' Notes on the Whole Bible

- Joseph Made Himself Known to His Brethren

10. גשׁן gôshen, Goshen, Gesem (Arabias related perhaps to גשׁם geshem “rain, shower”), a region on the borders of Egypt and Arabia, near the gulf of Suez.

The appeal of Judah is to Joseph irresistible. The repentance of his brothers, and their attachment to Benjamin, have been demonstrated in the most satisfactory manner. This is all that Joseph sought. It is evident, throughout the whole narrative, that he never aimed at exercising any supremacy over his brothers. As soon as he has obtained an affecting proof of the right disposition of his brothers, he conceals himself no longer. And the speech of Judah, in which, no doubt, his brothers concurred, does equal credit to his head and heart.

Genesis 45:1-15

Joseph now reveals to his brothers the astonishing fact that he himself, their long-lost brother, stands before them. “He could not refrain himself.” Judah has painted the scene at home to the life; and Joseph can hold out no longer. “Have every man out from me.” Delicacy forbids the presence of strangers at this unrestrained outburst of tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to which some reference is now unavoidable, are not to be unveiled to the public eye. “He lifted up his voice in weeping.” The expression of the feelings is free and uncontrolled in a simple and primitive state of society. This prevails still in the East. And Mizraim heard. The Egyptians of Joseph’s house would hear, and report to others, this unusual utterance of deep feeling. “I am Joseph.” The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers.

The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence. “Is my father yet alive?” This question shows where Joseph’s thoughts were. He had been repeatedly assured of his father’s welfare. But the long absence and the yearning of a fond heart bring the question up again. It was reassuring to the brethren, as it was far away from any thought of their fault or their punishment. “Come near unto me.” Joseph sees the trouble of his brothers, and discerns its cause. He addresses them a second time, and plainly refers to the fact of their having sold him. He points out that this was overruled of God to the saving of life; and, hence, that it was not they, but God who had mercifully sent him to Egypt to preserve all their lives. “For these two years.” Hence, we perceive that the sons of Jacob obtained a supply, on the first occasion, which was sufficient for a year. “To leave to you a remnant in the land.”

This is usually and most naturally referred to a surviving portion of their race. “Father to Pharaoh;” a second author of life to him. Having touched very slightly on their transgression, and endeavored to divert their thoughts to the wonderful providence of God displayed in the whole affair, he lastly preoccupies their minds with the duty and necessity of bringing down their father and all their families to dwell in Egypt. “In the land of Goshen.” This was a pasture land on the borders of Egypt and Arabia, perhaps at some distance from the Nile, and watered by the showers of heaven, like their own valleys. He then appeals to their recollections and senses, whether he was not their very brother Joseph. “My mouth that speaketh unto you;” not by an interpreter, but with his own lips, and in their native tongue. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjamin’s neck and kisses him, and all his other brothers; after which their hearts are soothed, and they speak freely with him.

Genesis 45:16-20

The intelligence that Joseph’s brethren are come reaches the ears of Pharaoh, and calls forth a cordial invitation to come and settle in Egypt. “It was good in the eyes of Pharaoh.” They highly esteemed Joseph on his own account; and that he should prove to be a member of a respectable family, and have the pleasure of again meeting with his nearest relatives, were circumstances that afforded them a real gratification. “The good of the land of Mizraim.” The good which it produces. Wagons; two-wheeled cars, fit for driving over the rough country, where roads were not formed. “Let not your eye care for your stuff;” your houses, or pieces of furniture which must be left behind. The family of Jacob thus come to Egypt, not by conquest or purchase, but by hospitable invitation, as free, independent visitors or settlers. As they were free to come or not, so were they free to stay or leave.

Genesis 45:21-24

The brothers joyfully accept the hospitable invitation of Pharaoh, and set about the necessary arrangements for their journey. “The sons of Israel;” including Joseph, who had his own part to perform in the proposed arrangement. “At the mouth of Pharaoh;” as he had authorized him to do. “Changes of raiment;” fine raiment for change on a high or happy day. To Benjamin he gives special marks of fraternal affection, which no longer excite any jealous feeling among the brothers, as the reasonableness of them is obvious. “Fall out.” The original word means to be stirred by any passion, whether fear or anger, and interpreters explain it as they conceive the circumstances and the context require. The English version corresponds with the Septuagint ὀργίζεσθε orgizesthe and with Onkelos. It refers, perhaps, to the little flashes of heat, impatience, and contention that are accustomed to disturb the harmony of companions in the East, who behave sometimes like overgrown children. Such ebullitions often lead to disastrous consequences. Joseph’s exile arose from petty jealousies among brethren.

Genesis 45:25-28

The returning brothers inform their father of the existence and elevation of Joseph in Egypt. The aged patriarch is overcome for the moment, but at length awakens to a full apprehension of the joyful news. His heart fainted; ceased to beat for a time, fluttered, sank within him. The news was too good for him to venture all at once to believe it. But the words of Joseph, which they recite, and the wagons which he had sent, at length lead to the conviction that it must be indeed true. He is satisfied. His only thought is to go and see Joseph before he dies. A sorrow of twenty-two years’ standing has now been wiped away.

Smith's Bible Commentary

Chapter 45

Then Joseph could not refrain himself before them that stood by him; and he cried and he said, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known to his brothers. And he wept aloud: and the Egyptians and the house of Pharaoh heard him ( Genesis 45:1-2 ).

Actually he said, "Get out of here all you Egyptians". And then he let his brothers know who he was and he was crying just aloud, saying, "I'm Joseph, I'm Joseph". And they were standing outside the door; they all heard him. And they ran to Pharaoh and they said, "Hey, Joseph's brothers are here, having a big party, a reunion and all".

And Joseph said to his brothers, I am Joseph; does my father still live? And his brothers couldn't answer him; they were speechless, they were troubled at his presence ( Genesis 45:3 ).

It wasn't such a happy occasion for them yet. They didn't know what he was going to do.

And Joseph said to his brothers, Come near to me, I pray you. And so they came near. And he said, I am Joseph your brother, whom you sold to Egypt. Now therefore don't be grieved, nor angry with yourselves, that ye sold me: for God did send me before you to preserve life ( Genesis 45:4-5 ).

Don't be grieved. Don't be upset with yourselves because you sold me, God's hand was in it all.

We should never be upset with secondary causes that God uses to bring His primary purposes into our lives. Their selling of him was a secondary cause. "Don't be grieved over that. Hey, don't you realize God's hand was in the whole thing? He sent me down here in order to preserve the family." Joseph could see he had the advantage of hindsight, he could see how God's hand was in this whole thing. "God sent me before you. Don't be upset over yourselves and grieve."

For these two years have the famine been in the land: but there's going to be five more years, in which there will be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives alive by a great deliverance. So now it was not you that sent me here, but God: and he has made me a father to the Pharaoh ( Genesis 45:6-8 ),

Man, it's far out what I've got down here, you know. And God's done it. You didn't do this. God is the One that did this. Seeing the providential hand of God in the whole experience. Oh, how glorious when we can see beyond secondary causes and see the hand of God's providence working in all of the circumstances of our lives. "You didn't do this, God did it. And God just sent me down to providentially spare the family."

Now hurry, and go back to my father, and say unto him, Thus saith your son Joseph, God has made me the lord of all Egypt: come down and don't waste any time: And you will dwell in the land of Goshen, you and all will be near me, and all your children, and thy children's children, and thy flocks, and thy herds, and all that you have: And I will there nourish thee; for yet there are five years of famine; lest you, and your household, and all that you have, come to poverty ( Genesis 45:9-11 ).

Five years more could wipe him out. So come on down. I'll take care of you. I'll nourish you. You'll be near me and all.

And, behold, your eyes see, and the eyes of my brother Benjamin, you can see that it's my mouth that's speaking to you. And tell my father of my glory in Egypt, and all that you have seen; and ye shall make haste and bring down my father. And he fell upon his brother Benjamin's neck, and he wept; and Benjamin wept on his neck. And moreover he kissed all of his brothers, and wept on them: and after that his brothers talked to him ( Genesis 45:12-15 ).

Finally, they said, "Well, I guess the guy's serious". He's crying and weeping and he doesn't intend us harm and so they were finally able to speak. They were so shocked. It was just a wipe out. They didn't know what had happened to Joseph. And now all of a sudden here is a guy. He's the lord in Egypt and all. "I'm Joseph, I'm your brother. You can see it's me. It's my mouth. I'm talking to you, man." And they just were wiped out over the whole experience. They just could hardly answer.

Now in this you remember Jesus said to the two disciples on the road to Emmaus, He said, "Are you blind? Do you not understand the scriptures?" And He began with Moses and went all the way through and showed them where the scriptures spoke of Christ. To the Pharisees He said, "You do search the scriptures, in them you think you have life. But actually they testify of Me." Now the scriptures testify of Christ plainly and then in allegories and in analogies and in types and in various ways. The scriptures testify about Jesus Christ.

And Joseph as we pointed out before is a beautiful type of Christ. A type of Christ being sold, rejected by his brothers. They refused him. They rejected him and sold him into slavery. But now at their second coming, he makes himself known to them. He's revealed at the second coming who he really is. And as He is revealed unto them, He has great mercy upon them.

The Bible tells us that when Jesus comes again, that the Jews-it says they are going to look on Him whom they have pierced. They're going to weep and travail over what they have done. How could we have rejected our Messiah? How could we have rejected God's plan? And they will look upon him whom they have pierced. They said, "What are the meaning of those wounds in your hands?"

And rather than being vindictive and all, He said, "These are the wounds that I received in the house of my friends". But He's going to receive them. There's going to be a glorious acceptance of the Messiah and Christ accepting them and the grace and the mercy that He'll bestow upon them. And the riches of God's grace that shall be bestowed upon these people when they are brought back again and they receive the gracious forgiveness of their Brother whom they rejected, whom they despised, whom they destroyed.

And so Joseph's revealing of himself as a type of the future when Christ will come again to the nation Israel and will reveal Himself to them and they will recognize Him in truth and will be accepted and forgiven. The whole thing is just a beautiful picture of that which is yet future. Now go tell your dad, my dad, all the things God has done for me. Tell him how I'm lord down here in Egypt. I rule over the country and man, I just really have it made.

And the fame thereof was heard in Pharaoh's house, as they said, Joseph's brothers are come: and it pleased the Pharaoh well, and his servants. And the Pharaoh said unto Joseph, Say unto your brothers, This do ye; lade your beasts, and go, get unto the land of Canaan; And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat of the fat of the land. Now command this; that you take wagons out of Egypt for the little ones, and for your wives, and bring your father, and come. Also don't worry about your stuff ( Genesis 45:16-20 );

Your utensils and all.

for the good of the land of Egypt is yours ( Genesis 45:20 ).

We'll replace anything you've got to leave.

And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and he gave them provision for the way. And to all of them he gave each man changes of raiment; but unto Benjamin he gave three hundred pieces of silver, and five changes of raiment. And to his father he sent after this manner; ten donkeys loaded down with the good things of Egypt, ten she donkeys laden down with wheat and bread and meat for his father by the way ( Genesis 45:21-23 ).

His father had sent down a few little bits of dried fruit and some almonds and all. And so Joseph loads down twenty donkeys and sends it back full of stuff for his dad.

So he his brothers departed: and he said unto them, See that ye fall not out by the way ( Genesis 45:24 ).

In other words, have a safe journey.

And they went up out of Egypt, and they came into the land of Canaan and Jacob their father, and they told him, saying, Joseph is still alive, he is the governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not ( Genesis 45:25-26 ).

He thought, "Oh, come on, what are you guys come to now?" And he was just weakened by the words that they say. It just sort of wiped out.

And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived ( Genesis 45:27 ):

The spirit of Jacob. He saw all the loot and the spirit of Jacob revived. But it ends,

And Israel said, It's enough; Joseph my son is yet alive: I will go and see him before I die ( Genesis 45:28 ).

And so in the next chapters we find the glorious reunion of the father and the son down in Egypt, and we'll finish the book of Genesis next Sunday night. So read on ahead; the story gets exciting and I'm sure you'll enjoy it thoroughly.

Shall we stand? May the Lord be with you and watch over you through the week. And may you experience the hand of God upon your life and may you recognize the work of God in your life, not just in the blessed things, in the good things, but even in the adverse things.

And may you realize that truly all things are working together for good to those who love God. And thus, as we walk according to His purpose, help us that we might accept, as from God the adverse secondary causes that are bringing to pass God's primary will within our lives. And may we see beyond the obvious. May we see those things, which are not seen by the normal person; God's hand working in and behind the scenes of our lives to bring forth His will, His plan. God bless you and watch over you and keep you in Jesus' love. "

Dr. Constable's Expository Notes

Israel’s decision to move to Egypt 45:16-28

Pharaoh’s invitation was as generous as it was because Pharaoh held Joseph in high regard. This is another excellent example of hospitality: giving the best that one has to a starving and needy family. Pharaoh’s invitation was an invitation, not a command. Pharaoh had no authority to command Jacob to move into Egypt. Jacob was free to accept or reject this offer. If Jacob chose to accept it, he would be free to return to Canaan whenever he chose. The fact that Jacob’s family could not leave Egypt once they settled there was due to a new Pharaoh’s new policies concerning the Israelites as residents of Egypt. It was not due to the action of this Pharaoh (Sesostris III).

". . . when Pharaoh restates Joseph’s offer and ’twice’ gives the brothers the ’good’ (Genesis 45:18; Genesis 45:20) of the land of Egypt, it is hard not to see in the purpose of this narrative a conscious allusion to the ’good’ (Genesis 1:31) land given to Adam in Genesis 1. The picture of Joseph is a picture of restoration-not just the restoration of the good fortune of Jacob, but, as a picture, the restoration of the blessing that was promised through the seed of Jacob. This picture is also a blueprint for the hope that lies for the people of Israel at the end of the Pentateuch. They are to go into the land and enjoy it as God’s good gift (e.g., Deuteronomy 30:5)." [Note: Sailhamer, The Pentateuch . . ., p. 223.]

Joseph’s admonition to his brothers not to quarrel on their journey (Genesis 45:24) is a bit unclear. Probably he meant just that: not to become involved in arguing and recriminations over the past (cf. Proverbs 29:9). Since Joseph had forgiven them, they should forgive one another (cf. Matthew 18:21-35). However the usual meaning of the Hebrew word is to fear (cf. Exodus 15:14). So part of his meaning may be that they should not be afraid of robbers as they returned to Canaan or fearful of returning to Egypt in the future. [Note: Wenham, Genesis 16-50, p. 430.]

Jacob had suffered as a victim of his sons’ deception and malice. He had also suffered because of his own failure to cling to the promises that God had given to his forefathers, himself, and Joseph in his dreams. Jacob always had difficulty believing without seeing. Nevertheless when he believed that Joseph was alive and ruling over Egypt, his spirit revived and he returned to a position of trust in God. For this reason Moses called him "Israel" again in the text (Genesis 45:28). Often in Genesis a final comment by a chief actor in the drama anticipates the next scene, as here.

"Both Abraham and Jacob figuratively receive their sons back from the dead. Both sons prefigure the death and resurrection of Christ, but Joseph even more so. Both are not only alive but rulers over all (cf. Acts 2:32-34; Philippians 2:6-11). Jacob’s response on hearing the incredibly good news prefigures the response of the disciples when the women tell them that Christ is alive, having been raised from the dead. They too greet the news at first with stunned disbelief and finally with unspeakable joy when it is proved with many infallible proofs (cf. Luke 24:9-49; John 21:1-9; John 21:24-25; Acts 1:3). Their faith, like Jacob’s, revives them, reorients their lives, and makes them pilgrims venturing from land plagued by famine to the best land imaginable." [Note: Waltke, Genesis, p. 578.]

Gill's Exposition of the Whole Bible

And Israel said, [it is] enough, Joseph my son [is] yet alive,.... Or it is "much" or "great" m; he had much joy, as the Targums; this was the greatest blessing of all, and more to him than all the glory and splendour that Joseph was in; that he was alive, that was enough for Jacob, which gave him content and pleasure; not so much the news of his grandeur in Egypt, as of his being in the land of the living:

I will go and see him before I die; though his age was great, the journey long and difficult, so great was his desire of seeing Joseph, that he determines at once upon going, expecting death shortly: no doubt but this was said in submission to the will of God, and in seeking him by prayer and supplication, and in the exercise of faith, believing that God would grant him his desire, than which nothing in life could be more desirable to him, and he only wished to live to enjoy this favour. In Joseph's making himself known unto his brethren, he was a type of Christ, who manifests himself to his people alone, and as he does not unto the world, saying unto them, that he is Jesus the Saviour, their friend and brother, and whom they crucified, whose sins were the cause of his sufferings; and yet encourages them to draw nigh unto him with an humble and holy boldness, giving them abundant reason to believe that he will receive them kindly, seeing that all that were done to him were by the determined counsel and foreknowledge of God, and for their good, even for their eternal salvation; and that they might not perish, but have everlasting life; and to whom he now gives change of raiment, riches and honour, yea, durable riches and righteousness; and declares it to be his will, that where he is, they may be also, and behold his glory: and this is sufficient to engage them to reckon all their worldly enjoyments as mere stuff, contemptible things in comparison of the good and glories of another world they are hastening to, where there will be fulness of joy, and pleasures for evermore; and therefore should not fall out by the way, as they too often do.

m רב "multum", Montanus, Munster, Drusius, Schmidt;

μεγα μοι εστιν Sept.

Henry's Complete Commentary on the Bible

      25 And they went up out of Egypt, and came into the land of Canaan unto Jacob their father,   26 And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not.   27 And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived:   28 And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.

      We have here the good news brought to Jacob. 1. The relation of it, at first, sunk his spirits. When, without any preamble, his sons came in, crying, Joseph is yet alive, each striving which should first proclaim it, perhaps he thought they bantered him, and the affront grieved him; or the very mention of Joseph's name revived his sorrow, so that his heart fainted, Genesis 45:26; Genesis 45:26. It was a good while before he came to himself. He was in such care and fear about the rest of them that at this time it would have been joy enough to him to hear that Simeon was released, and that Benjamin had come safely home (for he had been ready to despair concerning both these); but to hear that Joseph is alive is too good news to be true; he faints, for he believes it not. Note, We faint, because we do not believe; David himself had fainted if he had not believed, Psalms 27:13. 2. The confirmation of it, by degrees, revived his spirit. Jacob had easily believed his sons formerly when they told him, Joseph is dead; but he can hardly believe them now that they tell him, Joseph is alive. Weak and tender spirits are influenced more by fear than hope, and are more apt to receive impressions that are discouraging than those that are encouraging. But at length Jacob is convinced of the truth of the story, especially when he sees the waggons which were sent to carry him (for seeing is believing), then his spirit revived. Death is as the waggons which are sent to fetch us to Christ: the very sight of it approaching should revive us. Now Jacob is called Israel (Genesis 45:28; Genesis 45:28), for he begins to recover his wonted vigour. (1.) It pleases him to think that Joseph is alive. He says nothing of Joseph's glory, of which they told him; it was enough to him that Joseph was alive. Note, Those that would be content with less degrees of comfort are best prepared for greater. (2.) It pleases him to think of going to see him. Though he was old, and the journey long, yet he would go to see Joseph, because Joseph's business would not permit him to come to see him. Observe, He says, "I will go and see him," not, "I will go and live with him;" Jacob was old, and did not expect to live long; "But I will go and see him before I die, and then let me depart in peace; let my eyes be refreshed with this sight before they are closed, and then it is enough, I need no more to make me happy in this world." Note, It is good for us all to make death familiar to us, and to speak of it as near, that we may think how little we have to do before we die, that we may do it with all our might, and may enjoy our comforts as those that must quickly die, and leave them.

Spurgeon's Verse Expositions of the Bible

Jacob and Doubting Souls A Parallel

June 20th, 1886 by C. H. SPURGEON (1834-1892)

"And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die." Genesis 45:28 .

I think that the patriarch Jacob may well serve as the type and emblem of a doubting soul, one who has been told the good news of salvation, the gospel of God's grace, but who cannot bring his mind to believe it. Let us think for a few minutes of old Jacob. First of all, he was a man who was very ready to believe evil tidings. When his sons held up before him a coat dipped in the blood of a kid, and asked him if it was not the coat he had given to Joseph, the patriarch answered, "It is my son's goat; an evil beast hath devoured him; Joseph is without doubt rent in pieces." He had no doubt about it, yet it was not true; and we have many hearers who will believe anything that is very terrible, even though it may not be true. If there is something in the sermon which seems to condemn them, even though it may not be meant to condemn them, they are sure to take home that part of the discourse. If they see any passage of Scripture that appears to frown upon them, they retain that in their memory, and they keep on stinging themselves with it, often making themselves unhappy with that which was never intended to apply to them. I wish that readiness to believe the dark sayings could be turned to an equal readiness to receive the consolations of the Word of God. Surely, we ought not to be so prejudiced against ourselves as to accept every evil thing and to reject every good thing. No, let us fairly weigh the evidence for either form of teaching, and believe, or reject either, according as the evidence for it may be strong or weak. Jacob would, all the while, have willingly believed that which was good, if he could have believed it. If you could have asked him if he had any objection to believe that Joseph was alive, the old man would have answered, "Oh, no! it would be the joy of my heart if I could but think it to be true." There are some whom I am now addressing who are in similar case. Ask them whether they have any objection to believe that Jesus Christ is their Savior, that he loved them, and gave himself for them, and they would every one reply, "Object to believe this? Why, I would give my eyes, I would give my life, if I could but think it to be true." Such an unbeliever as that is a ye hopeful one, because it is evident that he is not a wilful unbeliever; he does not desire to be so. His heart longs to grasp the truth which, for the moment, his mind dares not accept. Jacob in this respect is the type of very many who hear the gospel, but dare not receive it; and yet oh, how they wish they could! Their very soul hungers and thirsts after it, but they are afraid to take it lest they should be taking that which is not truly theirs. So far, the parallel between Jacob and the doubting soul runs very properly. Next notice that, to the patriarch, the truth about his son Joseph seemed altogether incredible. Joseph was alive, and governor over all the land of Egypt; but the old man had so long believed the contrary, that he could not readily get out of the rut. He had sorrowfully said, "Joseph is without doubt rent in pieces;" and this idea, though it was most painful to him, had, nevertheless, eaten its way into his belief, and he could not get it out of him. So do I know some who have written bitter things against themselves. "I shall be lost, I know I shall; it is not possible that Christ will save me. He will certainly reject me." And, although that is quite untrue, as untrue as Jacob's belief that Joseph was dead, yet they have hugged their despair so long that they cannot give it up. They are like the man who refused to be comforted, or those afflicted ones of whom we read, "Their soul abhorreth all manner of meat; and they draw near unto the gates of death." Oh, that the Holy Spirit would come upon these poor unwilling doubters, and help them to know that a falsehood, however long it is believed, is not the truth! Though we may be in despondency of spirit for years, yet, if there is no real cause for that despondency, it is a pity that we should continue in it. Oh, that the Holy Spirit would enable us to break those bands asunder, and joyfully to believe what is true, that there is a Savior, an all-sufficient Savior, that all power is committed into his hands, and that he will rejoice this very hour to save and bless our souls! The news appeared incredible to Jacob because it seemed "too good to be true." His eyes flashed for the moment with a joyful light. "Joseph alive? Joseph my Joseph ruler over all the land of Egypt?" And then the very brightness of the thought seemed to blind the eye of his faith. "It cannot be true," said he; "it is too good to be true." Suppose that one of you had lost a son many years ago, and that a person met you outside the Tabernacle, and said to you, "That boy of yours, who was reported dead twenty years ago, is not dead; he is in Australia, alive and well," you would be staggered, would you not? And I have no doubt you would say to yourself, "It must be somebody like him, or somebody else of the same name; it cannot be my son; it is impossible, do I not know that he is dead?" You would hardly believe it; therefore, do not blame poor old Jacob for his doubts. There are many who are, spiritually, just in that state. They say, "What! you say that Jesus died for me, that I have been redeemed with his most precious blood, that I can have my sins forgiven? It cannot be. What! that I can be taken up to dwell with Christ in heaven? Oh, that it were true! It cannot be true. I did sing, just now,

"'Even me, even me, Let thy mercy light on me;'"

"but oh, surely, it cannot come to me! I must be left out; when the showers of blessing are falling, I cannot hope that there will be even a drop for me." Well, then, you and old Jacob are very much alike; I think you must be first cousins. Yet Jacob was wrong and so are you; the news is not "too good to be true." Through not believing his sons, Jacob began to faint in spirit. When they told him that Joseph was yet alive we read that "Jacob's heart fainted, for he believed them not." There is nothing that so stops the action of the heart, and brings on faintness of the spirit, as unbelief. As soon as the old man began to believe the good tidings that his sons brought, "the spirit of Jacob their father revived." Faith makes our spirits revive, but unbelief seems to strike us dead. I do not wonder that some of you are sad, and dull, and unhappy; as long as you cherish your unbelief, you must be so. O Holy Spirit, deliver them from this unbelief! Revive them by enabling them to believe what is true, that there is a Savior, a Savior yet alive, a Savior who is Lord of all, able and willing to save them. There, then, is the parallel between Jacob and a doubting soul. But, at last, Jacob rose out of his despondency and doubt; according to our text, "Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die." I think the time has come for some others to say, "It is enough." After having been attendants on the means of grace, perhaps for thirty years or more, they ought to be able to say, "It is enough." There came in here, last Lord's-day, from a distant part of the country, an aged man, a farmer. He came up on Saturday for no other reason but to find the Savior. He heard me say that I would see enquirers on Tuesday, so he was here then. He said, "I left my farm, though it is a large one, "and then he told me something about himself, and he added, "I want to find the Savior. I thought, sir, I would come and see if I could find Christ on the Sabbath day, and I waited on that I might go to the prayermeeting on Monday night, and then come and speak to you about my soul." I thought, "Yes, and it is worth while to leave your farm to find a Savior, it is worth while to come from a distant county of England, it would be worth while to come from the ends of the earth if one might but find the Savior." Ere I left him, I think he could say, "It is enough; Jesus is yet alive, I will trust him even now;" and he went on his way rejoicing. Oh, that some others might be able to say with him, "It is enough"! There are two points upon which I think Jacob could say, "It is enough." First, the evidence was enough to convince him: "It is enough; Joseph my son is yet alive." Secondly, the conviction was enough to move him: "I will go and see him before I die." The second point is quite as important as the first; indeed, it is that to which the first ought practically to lead us. I. The first point is, that Jacob had ENOUGH EVIDENCE TO CONVINCE HIM: "It is enough; Joseph my son is yet alive." The question for us to consider concerns, not Joseph, but Jesus. He is yet alive. He died upon the cross, but he has risen from the dead, and gone into the glory; "wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." The evidence that good old Jacob had received was personal testimony. His sons said concerning Joseph, "We have been to Egypt, and we have seen him." There have been many witnesses to testify that Christ is yet alive. Not only did the eleven apostles see him many times, but over five hundred brethren at once saw the Son of God after he had risen from the dead. There is no fact in history that is better attested than the fact that he was crucified, and that he rose again. The resurrection is as true after nearly nineteen hundred years as it was the day it happened; the distance of time does not alter the fact. Jesus Christ, the Son of God who died on Calvary, and was buried in the tomb of Joseph of Arimathaea, the third day rose from the dead, no more to die, and ascended into heaven, where he sitteth at the right hand of God. To this fact, his disciples bore unfaltering witness; they were honest, simple minded men, without enough imagination to make up the story. They were so sure of this truth that they died rather than deny it; most of them died by the most painful forms of death, yet nothing could ever make one of them speak a word to the contrary. They declared that they had seen him, that they had eaten with him, some of them could say that they had touched him, and one had put his finger into the print of the nails. Yes, brethren, Jesus Christ is yet alive, and I pray that each one here may say, "The testimony of these many witnesses is true, I believe it. It is enough; Jesus is yet alive." Moreover, the Holy Ghost bore witness to this fact, for after the ascension of the Savior, the Holy Spirit descended upon the apostles and their companions, and they began to speak with other tongues. They went into all the countries of the world, and wherever they went, they were able to speak the language without having to learn it. At the same time, the Holy Ghost enabled them to work miracles by which the sick were healed; and these two things together were the witness of the Holy Ghost that Jesus Christ the Son of God still lived, and that in his name salvation was to be preached to the sons of men. To me, this is evidence enough, the witness of faithful men, and the works of the Holy Ghost. Beside that, there are many of us who are witnesses teat, in answer to prayer, we have received pardon through the living Christ. We have also received, through that living Christ, a new life into our soul; we have passed from death unto life, and those who knew us before our conversion must notice a very remarkable change in us. They may not all admire it, but they must all admit it, and bear witness that we are now other than we used to be. The Lord Jesus, in whom we have trusted, has given us new motives, new desires, in fact, a new nature, and a new life, and we are witnesses to this truth that he is a living Savior, still mighty to save. I wish you could all say, with regard to these witnesses, "It is enough." I do not know what more witnesses we can give you, and I may say of the apostles, and of all those who bear witness by the Holy Spirit, "If ye receive not their witness, neither will ye believe though men should rise from the dead and bear testimony to the fact that Jesus lives to save the sons of men." But then, Jacob had, in addition to this personal testimony of witnesses, the testimony of accurate reports, for we find that Jacob's sons told their father "all the words of Joseph, which he had said unto them." Those words of Joseph were remarkable words, for he traced God's providence in all that had happened. He said to his brethren, "God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God, and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt." Jacob knew that those words were after the manner of Joseph, for Joseph always lived in the fear and love of God. As for our Lord Jesus Christ, he has come to teach us of the Father. He reveals God to us; that which he speaks to us, he speaks not of himself, but in the power and in the name of God, and we know that his word is true, because it is a word which glorifies God and not man. Joseph also spoke somewhat about his own position and power. "Tell my father," he said, "thus saith thy son Joseph, God hath made me lord of all Egypt." So, the Lord Jesus Christ has told us that all power is given unto him in heaven and in earth, and therefore we are to go and teach all nations, and bring them as disciples to his feet. The words he speaks concerning himself are not boastful or false; but they are the utterance of a humble, meek, and lowly Savior who never said a word more or less than the truth. Joseph had also spoken to them very tenderly and kindly about their father. He would do everything for his father and his brethren, giving them the best of the land; and our Lord Jesus has spoken very tenderly to us. "Come unto me," saith he, "all ye that labor and are heavy laden, and I will give you rest." The words of the Lord Jesus Christ, if you hear them or read them, are their own witness. There is a certain distinct unique majesty about the language of Jesus Christ which somehow penetrates to the hearts of men, and carries its own convincing witness into the mind. I pray you, then, you who have for years heard his words, say, "It is enough; we have heard quite sufficient from him to compel us to believe that he liveth, and that he is able to save." How long must he continue to speak to you who are now getting old hearers of the gospel, and yet have not believed it? How much longer must we persuade, entreat, exhort in the name of the Lord Jesus? How much longer must his words be read and quoted in your hearing? May God the Holy Ghost speedily end your indecision, and bring you each one to say, "It is enough; Jesus is alive, there is a living Savior, I will take him to be my Savior"! There were also abundant tokens which greatly helped to convince old Jacob: "When he saw the wagons which Joseph had sent to carry him," he said, "It is enough." To what shall I liken these wagons? It seems to me that some of you, who are doubting whether Christ will save you, ought to think to yourselves, "Well, there is the Sabbath day, which is a special token of God's love." As I came here this evening, I thought to myself, "Why has God appointed a Sabbath day if he does not mean to give rest to men?" What a mockery it is to have one day in seven set apart for you to think of God if God does not mean to think of you! The very institution of the Sabbath seems to me to be a "wagon" in which to bring you to Christ. And why does God send ministers to preach his gospel? I said to myself, as I came here this evening, "I am going on the silliest errand that ever moved the foot of man, unless God means to save men by the message he has given me to deliver." What is the use of my talking, and talking, and talking, unless there is a living Christ, and unless that living Christ is really able to save? He has sent you a minister who, with all his faults, loves your souls, and who would do anything within the compass of a human mind to bring you to Christ if he only knew how to do it. Surely, God did not send us to speak in his name, and move us to an agony about your souls, if he did not mean to bless you. So, the Christian ministry itself is like a "wagon" in which to bring men to Christ. I have often thought to myself, when I have been going home after preaching, "I have put the truth before my hearers so plainly that, if they want to be saved, I have very clearly shown them the way to Christ." I used to attend the means of grace very, very often when I was under concern of soul, and to the best of my knowledge and belief I never heard the gospel simply and plainly put to me while I was listening for it. This is the pity, that so often our brethren preach very fine sermons, but they are no good to seeking souls, and they do not lead them to Christ. But as soon as I heard that poor Primitive Methodist preach Christ, and he preached Christ alone, because he did not know anything else, and I myself am very much in that condition, why, as soon as ever I heard that, I laid hold of it. When fish are hungry, they bite at the bait; and if you really want Christ, you will at once lay hold of him. If you do not accept him, at any rate he has been plainly set before you; and if you refuse him, you shall deliberately and wilfully reject and refuse him. I pray that you may not do that. O sinner, play not the fool with your own soul! If you must play, go home to your children, pick up their toys, throw their balls and twist their skipping-ropes; but trifle not with your souls, and with God, and heaven, and hell! If I have lied to you about these matters, condemn me, for I deserve it; but if I have spoken the truth to you, hear me, or if you hear not me, hear the still small voice of your own conscience, or rather, hear the voice of God which has been speaking through me. Believe in Jesus now that you are under the influence of a ministry which may be to you what Joseph's wagons were to old Jacob. Think also, why is it that you are instructed in the truths revealed in the Word of God? Why is it that there are so many expostulations and warnings in it? Why is it that this precious Book is put into all your homes? Why is it so full of invitations and promises, but that all this is intended to be a "wagon" to bring you to your Joseph, even to Jesus? When you see God, as it were, moving heaven and earth to help you to salvation, bending providence in the direction of aiding you to hear and to believe the gospel, surely you ought to say, "It is enough; Jesus is yet alive; God means mercy for me; Christ Jesus can save me, and he will save me."

"Jesus sits on Zion's hill, And receives poor sinners still."

The evidence brought before Jacob was sufficient to convince him; he said "It is enough." Oh, that you also may say the same concerning the evidence brought before you! II. But now comes the tug of war: THE CONVICTION WAS ENOUGH TO MOVE HIM. "Israel said, It is enough; Joseph my son is yet alive; I will go and see him before I die." Oh! how many people there are in the world who say, "Yes, there is a Savior;" and yet they are not saved! Some of you have often sung,

"There is a fountain fill'd with blood, Drawn from Immanuel's veins; And sinners, plunged beneath that flood, Lose all their guilty stains."

Is it so? Do you believe that? Then, why have not you lost all your guilty stains? "He that believeth on the Son hath everlasting life." You never doubted the truth of that text, and yet you have not believed on the only-begotten Son of God and you have not received everlasting life. I can understand those who reject the Scriptures altogether, and who deny that there is any Savior for sinners; I see where they are, and feel that there is some kind of consistency in their conduct, deeply as I grieve over it; but I cannot comprehend what you mean when you admit the truth of what we preach, yet do not practically obey it. If the gospel be true, why do you not believe it? If you believe it, why do you not act upon it? It is not sufficient merely to say that you trust Christ for salvation, and then to fancy there is nothing further to be done. I have often tried to expose that delusion by representing a pilot as being brought on board a vessel, and the captain and sailors saying that they all had confidence in him, that he would take the ship safely into the haven. They said they trusted him, but having declared their faith in him, they all went below, and lay down to sleep. Now, of course, the pilot wanted to have the sails attended to, and the ship put in good trim, and he needed the helmsman to manage the rudder, so he called out, "What are you all doing down there? Why have you all run away from me?" And one of them answered, "Because we trust in you; you are the pilot, and you said you would bring us safely into port. We trust in you; so the captain has gone to his cabin, and all the sailors have gone to the fo'c'sle. You see, it is a wet night, a strong nor'wester is blowing, it is very cold, and we would rather be comfortable and snug in our berths than up there on deck. You said that you would bring us to the haven, and we trust in you to do it." The pilot would of course reply, "You do not really trust in me, for if you did, you would do as I bid you. You are mocking me, you are insulting me; you have brought me on board your ship to make a fool of me; if you really trusted me, every man would take his proper place, and do his duty, and then, as I gave the word of command, it would be obeyed, and so you would be brought safely into port." It is just so with Christ and ourselves; we trust him entirely to save us, but we have no right to say that we are saved if we do not practically obey him. It is beyond all excuse that men should know that they need a Savior, and that there is a Savior, and yet that they should not trust that Savior. It is as if Jacob had said, "Joseph is yet alive; but I shall not trouble my head about him." Oh, no, no, no! The patriarch does not talk like that, but he says, "Joseph is yet alive. I will go and see him before I die." And, straightway, the poor old man and his household started to go down into Egypt; for the very next verse reads, "And Israel took his journey with all that he had." One reason why Jacob wanted to go to Egypt was because he wished to see his son. Some of us know the delight of seeing again a dear son who has been absent from us for years, and of seeing him return again well. It is not so much a matter for us to talk about, it is rather a thing for our own hearts to rejoice over and to remember; and we often breathe the prayer, "God grant that we may see our beloved son again!" Yet, after all, to see a son is but the gratification of a natural affection; there is a great deal more reason why we should, by faith, see our Savior, for he who truly sees the Son of God shall live for ever. O dear hearts,

"There is life for a look at the Crucified One!"

A faith-look to God in human flesh, a believing sight of him who bore our sins in his own body on the tree, will bring you life for evermore. I think that every sinner who knows that there is a living Christ ought to say, "I will go and see him, whatever else I do not go to see." There are some sights in the world of which we say, "I should like to go and see that." Well, you may forego all the things of beauty that ever charmed the eyes of men; but, I charge you, do not forego this sight of the Lord Jesus Christ. He is the heaven of angels; he is the delight of God himself; there is no true life for you other than that which will come through your looking to him who says, "Look unto me, and be ye saved, all ye ends of the earth." Since you believe that there is a Savior, I pray that you may be moved at once to say, "I will go and see him." May you be preserved from putting it off even till the daylight breaks again! This very hour, through your tears, look straight away to the gross; and may the Lord Jesus Christ reveal himself to you, that in his light you may see light! Further, this old man, who said, "I will go and see my son," yet felt that it was but for a little while. He says, "I will go and see him before I die." He had seventeen more years to live, but he did not know that; he felt so old a man at one hundred and thirty that he thought he should only just manage to see his son, and perhaps die on his neck. He said, "But I will go and see him, even though it be only with my dying eyes. I will die with the sight of Joseph before me, and that will be enough to make me happy." And, dear souls, if you did but get to Jesus, you might be happy if you could only say, "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." But it need not be death to you any more than it was to Jacob. Indeed, when you have seen him, you shall live, and never die; but your eyes shall be opened to see yet more and more of him, and the light of Christ shall so shine into your soul that you shall behold him after a still more glorious fashion till he shall be the joy of your heart, and the heaven of your soul for ever. Therefore, singe there is such a living Savior, go to him, I pray you, and you shall not merely see him for a little while, and then die, but you shall see him and live for ever. Therefore, hasten by faith to see him this very moment. Old Jacob also felt that age should not hinder, but rather speed him. He believed that he was soon going to die, but he said, "I will go and see him before I die." I think that Jacob's age really made him go more quickly. "Ah!" said he to himself, "I shall be dead soon; therefore, let me hasten down to Joseph, that I may see him before I die." So, dear friends, do not let anyone gay, "I am too old to be saved." Who is too old to trust Christ? Who is too old to seek and find the Savior? I have often heard stories told about people not being converted after they are five-and-forty, or thereabouts; but that is all untrue, and I do not believe a word of it. I have seen just as many people in proportion converted at one age as at another. There are more young people in the world than there are aged persons, and therefore there are more people converted, by God's grace, while they are young. There are fewer old people than young ones; but I do thank God that, even in this building, I could point out a great many who I know were baptized after their hair had grown grey. Some of them put their trust in Jesus when they were threescore years and ten, and others even later than that. There was a dear old brother, who came in here when he was past eighty years of age, and he found the Savior. He was such a Little-faith or Feeble-mind that he hardly dared to "peak to any of us as he came in and out amongst us, but at last he said to himself, "I must join the church." I fancy that he was eighty-eight when he was baptized, and he was so happy with us for about six months, and then he gently slipped away and went home. I am sure I never saw a more childlike person, or a more genuine conversion than that of this dear old man. However old you are, friend, come along. If Methuselah were here, I would preach to him the same gospel that I would teach to one of these dear girls; for, however old a sinner is, there is nothing in the gospel about limiting it to persons of a certain age. "Go ye into all the world, and preach the gospel to every creature;" does not mean, go and begin picking out the creatures, and saying, "I only preach the gospel to people who are under a specified age." Go home, and go to bed, sir, if that is how you talk; Christ never sent you on such an errand as that. He sent us to preach the gospel to every creature; and to you who are almost worn out, if there be but life in you, I cry, "Come along, trust in Jesus, and he will save even you."

"While the lamp holds out to burn, The vilest sinner may return;"

and, returning, he shall find Christ. Be quick about it, however, you who are getting on in life, you who are far advanced in years, and may God bless you! Yesterday, I had many kind letters congratulating me on completing my fifty-second year, but there was one that did a little surprise and amuse me. One brother writes that he has read my sermons for many years, and that, at my advanced age, he cannot pray that I may have many returns of the day; but he does trust that God may spare me at least two or three years longer for the good of the church. Well, as I read the letter, I could not help smiling, as you do, for I do not feel that I am quite as advanced in age as that; but still, I thought that, perhaps, this brother's letter might be prophetic. We may be older than we think we are, and two or three years may be all the time we are to have here. At any rate, I will try to work for Christ as earnestly as if I had only two or three years to live, and then it may be that he will add to us yet more; and, if not, what matters it? We shall go home to him who sent us, and be gathered to our Father in peace. Once more, old Jacob was not kept back from going to see his son because it was a long journey into Egypt. Journeys appear longer to old men than they do to young folk, and it was a very great undertaking to go so far with those seventy and more people around him. There would be a deal of packing up to be done, and there were no Pantechnicon vans in those days to carry everything for the whole company. It was the transplanting of a grand old tree, and it was a difficult task to move so venerable an oak, with such wide-spreading roots and branches. Yet Jacob said, "I will go and see Joseph before I die." Now, dear friend, if it does seem a long way to Jesus, yet undertake the journey; and if you can persuade your wife and all your children also to go, so much the better. Christ will receive them all in Goshen, and they shall dwell with him for ever. I wish that there might be a blessed migration of many who have been rooted to the soil of the old Canaan, the sinful place, who will now go, not down to Egypt, but up to Jesus in the land of plenty and of purity, to dwell with him for ever. That which ruins so many is that hesitancy, that delaying, that halting between two opinions, which I find in the original is hopping upon two twigs, and never resting upon either; let not that be the case with you. Procrastination is the devil's net in which myriads are entangled to their utter destruction; may the Lord deliver any of you who have been caught in it! Decide for Christ now, I beseech you; may the Holy Spirit constrain you to decide at once, for Christ's sake! Amen.

Kelly Commentary on Books of the Bible

Having already shown the position of Isaac, I resume briefly with the remark that he stands before us clearly as the representative of the Son, and this too as dead, risen, and in heaven. All will understand it who remember that we have had His death and resurrection parabolically in Genesis 22:1-24; and then, after the passing away of her who was the figure of the new covenant, come the entirely novel dealings of God in the call of the bride for the Son here carefully and exclusively connected with the type of heaven. The bearing of this on the great mystery of the heavenly Christ and the church, His body and bride, does not need to be further insisted on now.

We have here, before pursuing the history of Isaac to the end, an episode which brings before us the birth of the two sons of Isaac and Rebecca. God had already affirmed the principle of His choice in the son of the free woman Sarah, when the child of the flesh was set aside. But there was this difference. It only in a preparatory way set out the great principle of God's sovereignty. There was a difference in the mother, if not in the father. There was a need, in the wisdom of God, that the sovereignty should be affirmed still more expressly. And so it was now; for Esau was the son of the same father and of the same mother as Jacob, and in fact they were twins. It was therefore impossible to find a closer parity between any than in these two sons of Isaac and Rebecca. Nevertheless, from the first, entirely apart from any grounds such as to determine a preference, God shows that He will be sovereign. He can show mercy to the uttermost, and He does; but He is God, and as such He reserves to Himself His right of choice. Why even a man does so; and God would be inferior to man if He did not. But He claims His choice and makes it, setting it forth in the most distinct manner, which is reasoned on, as we know, in the power of the Spirit of God, in the Epistle to the Romans, and alluded to elsewhere in the Bible. I only refer to it passingly to show how clearly it is brought out in the circumstances.

At the same time there is another thing to be weighed. The after history illustrates the two men and their posterity; for whatever may be said of the failure of Jacob, it is perfectly clear that not Jacob but Esau was profane, despising God and consequently his birthright. This is brought out in the same chapter. But the choice of God was before anything of the sort, and God made it unambiguous. I would only add one other word, that although scripture is abundantly plain that He chose him apart from anything to fix that choice, it is never said nor insinuated in any part of the word of God, that the prophet's solemn expression "Esau have I hated" was applicable from the first. The choice was true, but not the hatred. In fact, so far is it from the truth that we see the plainest facts in opposition to such a thought. In the first book of the Bible the choice of Jacob, and not Esau, is made plain; in the last book of the Bible, the prophecy of Malachi, the hatred of Esau is for the first time clearly affirmed. How admirable the word of God is in this! Let us delight first that God should have His choice; secondly, that God, far from pronouncing His hatred then, waited till there was that which manifestly deserved it waited, as we see, to the very last. To confound two things so distinguished, to mix up the choice at the beginning with the hatred at the end, seems nothing but the narrow folly of man's mind. The truth is that all the good is on God's part, all the evil on man's. He is sovereign; but every condemned soul will himself own the absolute justice of it.

In Genesis 26:1-35, which follows, Isaac's history is resumed. Let us bear in mind that it is the account of the risen Son. Hence mark the difference when Jehovah appears to Isaac. I call your attention to it as an interesting fact, as well as an instance of the profoundly typical character of the Scriptures. He appears as Almighty God (El-Shaddai) to Abraham: so He is also revealed as the Almighty to Jacob; but I am not aware that He is ever represented as formally proclaiming Himself in this way to Isaac. The reason is manifest. While surely included in fact like his father and son in such a revelation of El-Shaddai, Isaac has an altogether peculiar place in the record, not connected in the same way with the dispensations of God as either Abraham on the one hand, or Jacob on the other. Here we have God either in His own abstract majesty as Elohim, or in special relationship as Jehovah the two forms in which God is spoken of. These are used, but not "the Almighty." Isaac indeed speaks of Him as the Almighty when he blesses Jacob; but when God appears, Scripture describes Him simply as Elohim or as Jehovah. The reason is clear: we are upon the ground where God meant us to appreciate the very peculiar dealings with him who sets forth the Bridegroom of the church. Consequently what was merely of an earthly, passing, or dispensational nature is not brought forward.

Again, when God does appear to Isaac, He says, "Go not down into Egypt; dwell in the land which I shall tell thee of." Isaac is always a dweller in the heavenly land. How admirably this suits the position of Christ as the risen Bridegroom will be too plain to call for further proof. "Sojourn in this land, and I will be with thee and will bless thee; for unto thee and unto thy seed I will give all these countries, and I will perform the oath which I sware unto Abraham thy father. And I will make thy seed to multiply as the stars of heaven." Not a word about the sand of the sea. He is as ever exclusively connected with what is heavenly as far as the figure goes. In the case of Abraham appears the double figure: the children were to be as the stars of the sky, but also as the sands of the sea. Isaac has the peculiar place. Abraham takes in both; as we know, he is connected with that which is heavenly, but also with what is earthly. For Isaac we find the heavenly places, a relationship past resurrection as far as this could be set forth in type. But it was only the shadow, not the very image; and so alas! we find that he who was but the type denies his relationship, which Christ never does. Isaac failed like Abraham before. Unswerving fidelity is true of One only.

At the same time we have the never-failing faithfulness of God. Immediately afterwards he is blessed and blessed a hundred-fold. What is not the goodness of God? And Abimelech seeks his favour too; but Isaac remains always in the emblematic heavenly land, the type of Christ's present position.

The next chapter (Genesis 27:1-46) lets us into the sight of circumstances which searched the heart of all concerned. We see the nature which left room for the mingled character which so evidently belonged to Jacob. He was a believer; but a believer in whom flesh was little judged, and not in him only, but in Rebecca also Between them there is much to pain; and although Isaac might not be without feebleness and fault, there was deceit in both the mother and the son. As to Esau, there was nothing of God, and consequently no ground of complaint on that score. At the same time there was positive unrighteousness, of which God never makes light in any soul. Hence we find that though the blessing was wrested fraudulently from Isaac, he is astonished to find where he had been drifting through yielding to nature; for indeed flesh wrought in Isaac, but for the time it ruled, I may say, in Rebecca and in Jacob. Shocked at himself, but restored in soul, he finds himself through his affections in danger of fighting against the purpose of God. Spite of all the faults of Rebecca and of Jacob, they at least did hold fast the word of God. On the whole it is a humiliating spectacle: God alone shines throughout it all as ever. Isaac therefore, awakened to feel whence he was fallen, affirms the certainty of the purpose of God, and pronounces in the most emphatic terms that, spite of the manner in which Jacob had possessed himself of his blessing, he shall be blessed of God.

In Genesis 28:1-22 we have Jacob called by Isaac, and sent to Padan-Aram for a wife, with El-Shaddai's blessing on him. Now the governmental dealings of God begin to appear, and Jacob is the standing type of the people of God not walking in communion with God like Abraham, and consequently the first type of a pilgrim and of a worshipper too; not as the son, risen from the dead and in the heavenly land, but an outcast; forced to be, if a pilgrim, a pilgrim against his will in the government of God, and consequently the most apt possible type of Israel, for unfaithfulness expelled from their own land, passing under corrective discipline, but blessed at last with rest and joy here below. This is what Jacob represents none more suitable to be such a type, as we shall find by the very name which God gives him. So "Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban, thy mother's brother. And God Almighty bless thee, and make thee fruitful, and multiply thee."

Jacob accordingly goes out on his lonely way, and went to Padan-aram, and there it is that he dreams; and he beheld standing above the ladder Jehovah, who proclaims Himself to Jacob as the God of his fathers. "I am Jehovah, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth." Mark again the consistency of the word of God. Not a word here about the stars of the sky. Abraham had both; Isaac had the heavenly part alone, and Jacob the earthly alone. And He says, "Behold I am with thee, I will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of." Jacob awakes; but, as is always the case when a person is simply under the government of God without being founded in His grace, there is alarm. The presence of God is more or less an object of dread to the soul, as indeed he expressed it. "He was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven." Many of us may be astonished to think of such a conjunction, that the house of God should be associated with terror. But so it must always be where the heart is not established in grace; and Jacob's heart was far from it. He was the object of grace, but in no way established in grace. Nevertheless there is no doubt of God's grace towards him, little as he might as yet appreciate its fulness. Jacob then rises up early, and takes the stone that be had put for his pillow, and sets it up, calling the name of the place Bethel, and vowing a vow; for all here is of a Jewish savour: "If God* will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on" his demands were by no means large, legalism is of necessity contracted "so that I come again to my father's house in peace, then shall Jehovah be my God; and this stone, which I have set for a pillar, shall be God's house; and of all that thou shalt give me I will surely give the tenth unto thee." He was in no way a man delivered from self or from the earth. It is as nearly as possible the picture of a man under law. How appropriate, therefore, for the type of the Jew driven out through his own fault, but under the mighty hand of God for government, but for good in His mercy at the end! This is precisely what Jacob himself has to prove, as we may see.

*There is no real difficulty in understanding the propriety of the various divine names in these chapters according to the motive which governs. Thus El-Shaddai is the peculiar patriarchal name of guaranteed protector; Jehovah of special relationship for covenant blessings of Israel according to promise; but then Jehovah is Elohim in His own majesty, or He would be a merely national deity, Compare Genesis 17:1-27, where it is expressly Jehovah that appears and calls Himself El-Shaddai, yet immediately after talks as Elohim with Abram. See also Genesis 22:1; Genesis 22:8-9; Genesis 22:12; Genesis 22:11; Genesis 22:14-16, where the various document-system is manifestly disproved. Esau in Genesis 27:1-46, has neither covenant nor divine name of any sort.

Thus he goes on his journey; and among the children of the east ensues a characteristic scene, which need not be entered into in a detailed manner the providential introduction to his experiences with Laban and his family. (Genesis 29:1-35)

Now experiences are admirable in their own way as a school for the heart in the soul's finding its way to God; but experiences completely melt away in the presence of God. This and the grace known there in Him who died and rose again alone can give fully either the end of self or communion with God. Experiences may be needed and wholesome; but they are chiefly wholesome as a part of the road while on our way to Him. Before what God is to us in Christ they disappear I do not mean the results, but the processes. So we shall find it was with Jacob. He is a man evidently cared for by God. He shows us much that was exceeding sweet and lovely. No doubt he had often to suffer from Laban's deceit; but was there not a memorial here of the deceit in which he had acted himself? He is deceived about his wife, deceived about his wages, deceived about everything; but how had he dealt with his father, not to speak of his brother? Deceit must meet with deceit under the retributive hands of God. Wonder not overmuch at the tale of .Jacob; but bless with all your heart the God who shows Himself caring for His servant, and, after he had suffered awhile, giving him although slowly yet surely to prosper. At his setting out he was by no means a young man, being somewhere about eighty years of age when he reached Laban. There he receives, not willingly, two wives instead of one. Leah he did not want, Rachel he did. But in his chequered course, as we know, their maids were given as concubines, with many a child and many a sorrow.* And spite of Laban abundance was his in herds and flocks. (Genesis 30:1-43)

*Can it be doubted that this part of Genesis is typical like what goes before and after? Surely Jacob's love for Rachel first, for whom nevertheless he must wait and fulfil the week afresh after Leah had been given him, is not without evident bearing on the Lord's relation to Israel first loved, for whom meanwhile the slighted Gentile has been substituted with rich results in His grace. Rachel is at length remembered by God, who takes away her reproach by adding to her a son (Joseph) type of One glorified among the Gentiles and delivering His Jewish brethren after suffering among both Jews and Gentiles So her history closes in the death of her Benoni and Jacob's Benjamin son of the mother's sorrow and of the father's right hand, as the people of God will prove in the end. I take this opportunity Of noticing the beauty of Scripture in the use of the divine names in these chapters, the best answer to the superficial folly which attributes them to different writers and documents. In the case of Leah (Genesis 29:1-35), who was hated compared with Rachel, Jehovah as such interposed with His special regard to her sorrow, and this was expressed in the name of her first-born son, Reuben; and His hearing in her second, Simeon. At Levi's birth she does not go farther than the hope of her husband's being joined to her; but Jehovah has praise when she bore Judah. In Rachael's case (Genesis 30:1-43) there is no such expression at first of confidence in Jehovah's compassionate interest; but in disappointment of heart she gives Jacob her maid; and, when Dan was born, she accepts it as the judgment of Elohim, and at Naphtali's birth speaks of His wrestlings. Leah, following her example, gains through Zilpah Gad and Asher, but makes no acknowledgment of the divine name in either form. After this comes the incident of using mandrakes for hire, when Elohim acts for Leah in sovereign power and she owns Him as such when Issachar was born, and in Zebulun on the pledge of her husband's dwelling with her. In the same power did Elohim remember Rachael, who not only confesses that the God of creation had taken away her reproach, but calls her son Joseph saying, Jehovah shall add to me another son. This is the more striking because it is an instance of the combined use of these names admirably illustrating both sides of the truth, and irreconcilable with the double-document hypothesis. Rachel rose from the thought of His power to the recognition of His ways with His own. And even Laban (verse 39) is obliged to confess that Jacob enjoyed the blessing of One who was in special relationship with him of Jehovah.

At length, when Laban's sons murmur and their father's countenance was not toward Jacob as before, Jehovah bids him return to the land of his fathers. (Genesis 31:3) His mind is at once made up. He gives a touching explanation to Rachel and Leah, and sets out secretly; for there was no such confidence in God with a pure conscience as divested himself of fear. There was the unseen hand of God; but the power and the honour of God could not be righteously found in such a course. Grace would give these another day: they could not rightly be as yet. He steals away therefore timidly, pursued as if he were a thief by his father-in-law, whom however God takes gravely in hand, coming to him in a dream by night. The Syrian (Laban) is warned to beware what he says or does to Jacob, and even obliged to confess it himself. While Jacob lays his remonstrance before him, Laban after all cannot but seek his aid, and enters into a special covenant with the very man he had overtaken in his flight.

After this we find the angels of God meeting Jacob. (Genesis 32:1-32) "And when Jacob saw them, he said, This is God's host." They were the witnesses of the full providential care of God; but no such intervention can ever set the heats or conscience right with God. This was proved immediately afterwards. The messengers whom Jacob sent to propitiate Esau returned, saying, that the dreaded chief of Seir was coming to meet him with four hundred men. God's host then gave no comfort to Jacob against the host of Esau. He is alarmed more than ever. He sets to work in his own way. He makes his plan-and then he makes his prayer; but after all he is not at ease. He devised with considerable skill; feeble was his faith, and where even generous self-sacrificing love for the family? All bears the stamp of anxiety as well as address, if not craft. This was his natural character; for though eminently a man of God, still it is not God who is prominent to his eyes, and leant on, but his own human resources. Ill at ease, he sends over I am sorry to say himself last of all! That which he valued most came latest. Jacob was not among the first! His flocks, herds and camels set first, wives and children next, Jacob last. The various bands in order were meant to serve as a breakwater between the offended brother Esau and trembling Jacob. But at length, when all were taken or sent over the ford Jabbok, comes another whom Jacob did not expect when left alone. A man struggled with him that night till break of day.

But it is well to remark, though it has been often noticed, that it is not set forth to the honour of Jacob that he wrestled with the man, for it was rather the man, or God Himself, who wrestled with him. There was still not a little in him with which God had a controversy for Jacob's good, not without his humiliation. In short God was dealing with and putting down His servant's dependence on his own strength, devices, and resources in any and every way. Hence, as the symbol of this, what was touched and shrank was the known sign of man's strength. The sinew of: the thigh was caused to wither away. But the very hand which touched the seat of natural strength imparted a strength from above; and Jacob on this occasion has a new name given to him. "Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." He asked the name of God, but this could not, consistently with His character, be revealed yet. God keeps His name in secret now. Jacob struggles all night that he might be blessed. It was no question of peaceful fellowship, still less of earnest intercession for others. It was indeed most significant of divine mercy; but of God's mercy in the dark, where there could not yet be communion. Thus nothing could more truly answer to the state of Jacob. He was no doubt strengthened of God, but it was compassionate mercy strengthening him to profit by a needful and permanent putting down of all his own strength love that must wither it up, but would nevertheless sustain himself.

In the next chapter (Genesis 33:1-20) the meeting takes place. Esau receives him with every appearance of generous affection, refusing but at length receiving his gifts. At the same time Jacob proves that his confidence was far from being restored. He is uneasy at the presence of Esau: his conscience was not good. Esau proffers his protection. There was nothing farther from the desire of Jacob. Is it too much to say that the excuse was not thoroughly truthful? Can one believe that Jacob meant to visit him at mount Seir? Certain it is that, directly Esau's back is turned, he goes another way. "He journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth And Jacob came to Shalem,* a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. And he bought a parcel of a field, where he had spread his tent.... And he erected there an altar, and called it El-elohe-Israel." Thus, it seems to me evident, that although there was unquestionably progress in Jacob's soul, he was far from being brought to that which we find in Abraham from the very beginning. He is still wandering still under corrective government. All that which hindered the enjoyment of grace was not yet removed. There was earthliness of mind enough to quit the pilgrim's tent and build a house, as well as to buy a piece of ground. What did he want it for? He erected no doubt an altar. There is progress unquestionably; but he does not in this go beyond the thought of God as connected with himself. It was in no way the homage of one who regarded God according to His own being and majesty. Now there never can be the spirit of worship till we delight in God for what He is Himself, not merely for what He has been to you or me. I grant you that it is all right to feel what He has done for us; but it is rather the preparation for worship, or at most worship in its most elementary form. It is more thanksgiving than the proper adoration of God, and in fact a circumscribing of God to our own circumstances. I admit fully that the grace of God does minister to our wants; but then it is to raise us above them and the sense of them, in order that we may freely and fully enjoy what God is, and not merely feel what He has done for us. Jacob had not reached that yet; for him God the God of Israel is all he can say. Shechem is not Bethel.

*Probably, instead of "to Shalem," etc., we should translate it "in peace to," etc. Compare Genesis 28:21, Genesis 34:21.

This conclusion, as to the then state of Jacob, seems to be confirmed by the chapter which follows The settling down in the city ere long became a sorrowful story for Jacob, who proved it in one that was near and dear to him. It was the occasion of his daughter Dinah's shame, as well as of her brother's cruel and deceitful vengeance, that brought trouble on Jacob, and caused him to stink among the inhabitants of the land, as Jacob so sorely confessed. (Genesis 34:1-31)

Once more God said to Jacob, Arise; but now it is to "go to Bethel, and dwell there; and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother." Here he is not met by a host of angels, nor does the mysterious stranger wrestle in the darkness of the night, crippling him in the might of nature, and making the weak to be strong. It is a more open call in Genesis 35:1-29.

Now it is singular to hear, that Jacob says to his household and all that are with him, "Put away the strange gods that are among you, and be clean, and change your garments." "Strange gods "? Yes, there they were, and he knew it all along, but he never before felt the seriousness of it till summoned to go to Bethel. His conscience is now awake to what previously made no impression on his mind. We easily forget what our bears does not judge as it is before God; but as He knows how to rouse the conscience adequately, so it is a sorrowful thing on the other hand when a saint forgets what ought to be the permanent object of his soul, still more solemn when his conscience is not sensitive to that which utterly sullies the glory of God. Manifestly it was the case with Jacob; but now the presence of God, not providential power, not disciplinary dealings with him, but the call to Bethel, brings light into his soul, and the false gods must be put away. Jacob will have the household in unison with an altar at Bethel. "Be clean, and change your garments, and go to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." What in his ways can be conceived more blessed than the patient faithfulness of God? Now at length Jacob is alive to his responsibility toward God. "And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. And they journeyed."

But was it a flight now? "And the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob." All was changed from this point. "So Jacob came to Luz which is in the land of Canaan, that is, Bethel. And he built there an altar, and called the place El-beth-el (the God of Bethel)." There Deborah, Rebekah's nurse, died and was buried. There God appeared again; and while He repeats the name of Israel instead of Jacob, He reveals Himself as God Almighty, El-Shaddai. "And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and He called his name Israel,"* blotting out in one sense all the history from the day when that name was first conferred on him. It is a sorrowful reflection for the heart when time past is, so to speak, time lost. It is not that God cannot turn it to purpose when grace is at work, but there must be merited self-reproach as we may too well know.

*Dr. Davidson (Introd. O. T. pp. 65, 66), in his arguments against unity of authorship on the score of diversities, confusedness, and contradictions, alleges this: "In like manner Jacob's name was changed to Israel, when he wrestled with a supernatural being in human form all night before he met his brother Esau, on his return from Mesopotamia (Genesis 32:28); whereas according toGenesis 35:10; Genesis 35:10 he received the name on another occasion at Bethel, not Penuel, as the first passage states. It is a mere subterfuge to assert that, because no reason is assigned for the change of name in 35: 10, it relates no more than a solemn confirmation of what had been done already. A reason for the change does not necessarily accompany its record. The words are explicit: 'And God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name.' If his name were Israel before, the words plainly assert the contrary. The passages are junior Elohistic, and Elohistic respectively. An analogous example is Bethel, formerly Luz, which was so named by Jacob on his journey to Mesopotamia (Genesis 28:19, Genesis 30:13), but according to Genesis 35:15, on his return. Identical names of places are not imposed twice." It is evident that the rationalist approaches Scripture, not as a believer and learner, but as a judge, and that his criticism is captious, to say nothing of irreverence. There is nothing to hinder a repetition in giving names either to persons or places. Let those who are affected by such petty cavils weigh our Lord's giving Simon the name of Peter twice (John 1:42, Matthew 16:18), and the second time with yet more emphasis than the first. It is the more absurd in the case of Jacob changed to Israel and then confirmed, because the usual plea of Jehovah and Elohim does not apply here. In both cases it is Elohim. Hence the need of inventing a junior Elohist in order to maintain their illusion. Again, the first verse of Genesis 35:1-29. furnishes the most direct and conclusive proof that identical names of places may be imposed twice, for God is represented on this second occasion as bidding Jacob go up to Bethel (not Luz) before he calls the place for the second time Bethel. What is the value of Dr. D.'s denial of what Scripture positively affirms?

Not only then does Jacob receive afresh his new name, but God shrouds His name no longer in secrecy. Now he has not to ask, "What is thy name?" any more than He who wrestled once had to ask him wherefore he asked it. He was not then in the condition to profit by that name; nor was it consistent with God's own honour that He should make it known. Now God can reveal Himself to His servant, saying, "I am God Almighty. Be fruitful and multiply. A nation and a company of nations shall be of thee, and kings shall come out of thy loins. And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land." And not unlike what was said of Abraham, so on an occasion of singular nearness it is said of Jacob, great honour for one after such an experience, that "God went up from him in the place where he talked with him." If it was a glorious moment in Abraham's history, it was especially gracious in God's ways with Jacob. "And Jacob set up a pillar in the place where he talked with him, even a pillar of stone, and he poured a drink-offering thereon, and he poured oil thereon, and called the name of the place where God spake with him Beth-el." Afterwards comes the passing away of Rachel at a moment of deep interest already noticed, the birth of her second son, and her burial near Bethlehem. And on the journey there the aged father has a fresh sorrow and shame in the foul sin of his first-born.

Then follows the genealogy of Jacob's sons; and the long-delayed last sight of Isaac at Hebron, where he dies at the age of 180 years, and was buried by his sons Esau and Jacob.

But there is another genealogy (Genesis 36:1-43), and strikingly introduced in this place. The Edomite interrupts the course of the line of God's dealings. We discern at once what remarkable maturity there was here. It is always so first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure duke this and duke that, to the end of the chapter even kings, as we are told, reigned before there were any such in Israel. I have no doubt that this is given us as an important element to mark how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Genesis 37:1-36 introduces to us a new and altogether different range of events the very attractive account of Joseph. It is not now a fugitive from the land under the righteous hand of God, but a sufferer who is going to be exalted in due time. These are the two main outlines of Joseph's history a more than usually meet type of Christ, in that he shone above all his fellows for unsullied integrity of heart under-the several trials. There is no patriarch on whom the Spirit of God dwells with greater delight; and among those who preceded Christ our Lord it may be questioned where one can find such a sufferer. And his suffering too was not merely outside: he suffered quite as keenly from his brethren. Wherever he lived, in Palestine or in Egypt, he was a sufferer, and this in astonishing grace, never higher morally than when lying under the basest reproach. He was one who had true understanding; and the knowledge of the holy is understanding. Such was Joseph's great distinctive trait. Thus we find it brings him, first of all, into collision with his father's house. Jacob indeed felt very differently. It was impossible for one that valued holiness to bring a good report of his brethren. But his father loved him, and when his brethren saw their father's estimate of him, they could so much the less endure Joseph. "They hated him, and could not speak peaceably unto him." The wisdom that follows fidelity and I believe it is always so as a rule is furnished and exercised in the communications of God; for if He forms a heart for what is of Himself, He gives the supply of what it craves. He ministers to Joseph dreams that shew the gracious purposes that were before Himself. For first the sheaves pay obeisance, and he with the utmost simplicity of heart tells all to his brethren; for he never thought of himself, and therefore could speak with candour. But they with instinctive dislike and jealousy of what gave glory to their brother did not fail to make the detested application of his dreams. Even the father finds it trying, much as he loved him; for Joseph has another dream, in which the sun and moon, as well as eleven stars, made obeisance to him; and Jacob felt but observed the saying.

The story proceeds: Joseph is sent to see the peace of his brethren, follows them to Dothan, and there the last errand of love brings out their deepest hatred. They determine to get rid of him. They will have this dreamer no more. Reuben sets himself against their murderous intention; but the result is that at Judah's proposal he is cast into the pit, given up for death, yet taken out of it and sold to the Midianites a wonderful type of a greater than Joseph. It was bad to sell him for twenty pieces of silver, but this was not the full extent of the wrong; for the same cruel hearts which thus disposed of a holy and loving brother did not scruple to inflict the deadliest wound on their aged father. Sin against the brother, and sin against the father such is the sorrowful conclusion of this chapter of Joseph's story.

Here again, we have another interruption; but never allow for a moment that anything is not perfect in the word of God. It is right that we should see what the leader in this wickedness was; it is well that we should know what the character and conduct of Judah was, whom we afterwards see the object of wondrous counsels on God's part. The answer lies in the shameful account of Judah, his sons, and his daughter-in-law, and himself. (Genesis 38:1-30) Yet of that very line was He born, with her name specified too, which points to the most painfully humiliating tale that we find perhaps anywhere in the book of Genesis. But what humiliation was He not willing to undergo who had love as well as glory incomparably greater than Joseph's!

In Genesis 39:1-23 Joseph is seen in the land of Egypt, for there the Midianites sold him. He is in slavery, first of all in the house of Potiphar, captain of the guard; but "Jehovah was with Joseph; and he was a prosperous man; and he was in the house of his master the Egyptian." Here again he comes into suffering; here again most unworthily is he misrepresented and maligned, and hastily cast into the dungeon. But Jehovah was with Joseph in the prison, just as much as in Potiphar's house. In verse 2, it is written, He was with Joseph; in verse 21, He was with Joseph, "and showed him mercy, and gave him favour in the sight of the keeper of the prison. The keeper of the prison looked not to anything that was under his hand." It mattered little where he was, since Jehovah was with him. What a difference it makes when God is with us God too in His special known relationship, which is implied in the use of "Jehovah" here as everywhere. "He looked not to anything that was under his hand, because Jehovah was with him; and that which he did Jehovah made it to prosper."

But God works for Joseph, and in the prison puts him in contact with the chief butler and the chief baker of the king of Egypt. (Genesis 40:1-23) They too have their dreams to tell. Joseph willingly listens, and interprets according to the wisdom of God that was given him. His interpretation was soon verified. With the remarkable prudence which marks his character, he had begged not to be forgotten. But "his soul came into iron" a little longer. The word of Jehovah tried him. God would work in His own way. If the chief butler forgot Joseph in his prosperity, God did not.

Pharaoh now had a dream; but there was none to interpret. (Genesis 41:1-57) It was two years after a long while to wait, especially in a dungeon; but the chief butler, remembering his faults, and confessing them, tells his master of the young Hebrew in the prison, servant to the captain of the guard, who had interpreted so truly.

"Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon," and presented him duly before the king. His interpretation carried its own light and evidence along with it; and Pharaoh recognized the wisdom of God not only in this but also in the counsel that Joseph gave. And what wiser man than Joseph could take in hand the critical case of Egypt, to husband its resources during the seven years of plenty, and to administer the stores during the seven years of famine that would surely follow? So the king felt at once, and his servants too in spite of the usual jealousy of a court. Joseph was the man to carry out what he had seen beforehand from God; and Joseph accordingly becomes ruler next to Pharaoh over all the land of Egypt.

"And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt. And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. And in the seven plenteous years the earth brought forth handfuls. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. And the seven years of plenteousness, that was in the land of Egypt, were ended. And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands."

Then comes another wonderful working of God. The sheaves had not yet stood and bowed; the sun, moon, and stars had not paid obeisance yet; but all was to follow not long after. The famine pressed upon the land where Jacob sojourned, while Joseph was in Egypt with a new family, children of the bride that was given him by the king, evidently corresponding with the place of Christ cast out by Israel, sold by the Gentiles, but exalted in a new place and glory altogether, where He too can say during His rejection and separation from Israel, "Behold I and the children whom Jehovah hath given me." Nothing can be more transparent than the application of the type.

But there is more in the type than that we have just seen. The brethren that remained with Israel have yet to be accounted for; and the pressure of the famine is upon them. It is so with Israel now, a famine indeed, and in the deepest sense. But. ten of the brethren come down to buy corn in Egypt; and there it is that God works marvellously by Joseph. He recognizes his brethren. His heart is towards them when they are altogether ignorant who he was that enjoyed the glory of Egypt. The result is that Joseph puts in execution a most solemn searching of the heart and conscience of his brethren. It is exactly what the Lord from a better glory will do ere long with His Jewish brethren. He is now outside in a new position quite unlooked for by them: they know Him not. But He too will cause the pinch of famine to press upon them. He too will work in their hearts in consequence, that He may be made righteously known to them in due time. (Genesis 42:1-38)

We find, accordingly, that first of all one of the brethren is taken, Simeon; and the charge is given that, above all, Benjamin should be brought down. There can be no restoration, no reconciliation, relief it is true, but no deliverance for Israel till Joseph and Benjamin are united. He that was separated from his brethren, but now in glory, must have the son of his father's right hand. It is Christ rejected but exalted on high, and taking the character also of the man of power for dealing with the earth. Such is the meaning of the combined types of Jacob's sons, Joseph and Benjamin Christ has nothing to do with the latter yet; He admirably answers to the type of Joseph, but not yet of Benjamin. As long as He is simply filling up the type of Joseph, there is no knowledge of Himself on the part of his brethren. Hence, therefore, this became the great question how to bring down Benjamin how to put him into connection with Joseph. But the truth is, there was another moral necessity which must be met how to get their hearts and their consciences set right all round. This part of the beautiful tale is typical of the dealings of the Lord Jesus, long severed and exalted in another sphere, first with the remnant, and then with the whole house of Israel. There are various portions. We have Reuben and Simeon; and then others come forward, Judah more particularly at the close, and Benjamin.

The famine still pressing (Genesis 43:1-34), Jacob sorely against his will is obliged to part with Benjamin; and here it is that we find affections altogether unheard of before in the brethren of Joseph. We might have thought them incapable of anything that was good; and it is very evident that their hearts were now strewn to be under a most mighty power which forced them anew, as far as, of course, the type was concerned. More particularly we see how the very ones who had so shamefully failed are now distinctly brought into communion with God's mind about their ways. Reuben is quick to feel, recalls the truth as far as he knew it about Joseph, and shows right feelings towards his father. Yet we know what he had been. Judah is even more prominent, and clearly knew yet deeper searchings of the heart, and particularly too in the way of right affections about both their father and their brother. These, as is plain, were just the points in which they had broken down before. On these they must be divinely corrected now; and so they were.

The issue of all is this, that at last Judah and his brethren return to Joseph's house. (Genesis 44:1-34) Judah speaks. Here indeed we have a most earnest pleading, and full of touching affection. "O my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother?" There we have evidently a heart that has been brought right, exactly where the sin lay. "We said unto my lord, We have a father, an old man." Ah, there was no lacerating of his heart now! "And a child of his old age, a little one." How little they thought of that once! "And his brother is dead, and he alone is left of his mother, and his father loveth him." Do we not feel how far the hearts of all his brethren were from hating Joseph now because of Jacob's love to him! "And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. And it came to pass, when we came up unto thy servant my father, we told him the words of my lord. And our father said, Go again and buy us a little food. And we said, We cannot go down. If our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. And thy servant my father said unto us, Ye know that my wife bare me two sons, and the one went out from me, and I said, Surely he is torn in pieces, and I saw him not since; and if ye take this also from me, and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave. Now therefore when I come to thy servant my father, and the lad be not with us, seeing that his life is bound up in the lad's life, it shall come to pass, when he seeth that the lad is not with us, that he will die; and thy servants shall bring down the grey hairs of thy servant our father with sorrow to the grave; for thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now, therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father." The moral restoration was complete.

In the following chapter follows the unveiling of the typical stranger, the glorified man, to his brethren, who up to this were wholly ignorant of him. "Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me; and there stood no man with him while Joseph made himself known unto his brethren. And he wept aloud; and the Egyptians and the house of Pharaoh heard; and Joseph said unto his brethren, I am Joseph. Doth my father yet live? And his brethren could not answer him, for they were troubled at his presence. And Joseph said unto his brethren, Come near to me, I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life. For these two years hath the famine been in the land: and yet there are five years in the which there shall be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. Haste ye, and go up to my father." (Genesis 45:1-9) And so they do. Benjamin then is embraced by Joseph; and now there is no let to the accomplishment of the purpose of God for the restoration of Israel for this complete blessing where the reality comes under Christ and the new covenant.

Jacob comes down at length, and on his way God speaks to Israel "in the visions of the night; and said, Jacob, Jacob; and he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes." (Genesis 46:2-4)

Then after the genealogies of the chapter,* we have the meeting between Jacob and Joseph. Not this only; for some of Joseph's brethren are presented to Pharaoh; and Joseph brought in Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh. (Genesis 47:1-31) It was a fine sight spiritually (the more so, because unconsciously, without a definite thought, I presume, on his own part) that "the less is blessed of the greater." But so it is. A poor pilgrim blesses the monarch of the mightiest realm of that day; but the greatest of earth is little in comparison with the blessed of God. Jacob now is not merely blessed, but a blesser. He knows God well enough to be assured that nothing Pharaoh teas could really enrich him, and that there is very much which God could give, on which Jacob could count from God even for Pharaoh.

*It may be worth while to observe in this and other genealogies not often the object of infidel attack, that the differences between Genesis, Numbers' and Chronicles in their form are due to the motive for their introduction in each particular connection ; that the difficulties clearly spring from the design, in no way from error in the writer, but in fact because of ignorance in ouch readers as misapprehend them; and that both the difference and the difficulties are the strongest evidence of their truth and inspired character, for nothing would have been easier than to have assimilated their various forms and to have eliminated that which sounds strange to western ears.

This table enumerates 32 of Leah, 16 of Zilpah, 11 of Rachel, 7 of Bilhah=66. But the head also goes with his house; and so with the larger list of Leah's children we see Jacob counted (verse 8), which is confirmed by the fact of 33 attributed to Leah, whereas no more than 32 literally are named, reckoning Dinah, and excluding Er and Onan who died in Canaan as we are expressly told. Objectors have failed to take into account the peculiarity in the mention of Hezron and Hamul in verse 12. It is merely said (and said only in their case) that the sons of Pharez "were" Hezron and Hamul, not that they were born in Canaan, where those had died for whom they were substitutes; next, that the Hebrew of verse 26 does not go so far as to say with the Authorised Version, "came with Jacob into Egypt," but of, i.e. belonging to, Jacob. It should be borne in mind that there is no reason, but rather the contrary from scriptural usage for construing "at that time," of an isolated point of time, but rather of a general period, consisting as here of a number of events, the last and not the first of which might synchronize with the event recorded just before. It seems clear that Stephen (Acts 7:14) cites the LXX. where 76 are given, as the Greek version (Genesis 46:20) adds five sons and grandsons of Manasseh and Ephraim. Is it not monstrous for a man professing Christianity and ostensibly in the position of bishop, to neglect elements so necessary to a judgment of the question, and to pronounce the Biblical account "certainly incredible," mainly on the assumption that Pharez's sons were born in Canaan, which is nowhere said but rather room left for the inference that it was not so in the exceptional form of Genesis 46:12? Yet after citing this verse we are told, "It appears to me certain (!) that the writer here means to say that Hezron and Hamul were born in the land of Canaan." Is scepticism only certain that its own dreams are true, and that scripture is false? There was a natural and weighty motive for selecting two grandsons of Judah, though no other of Jacob's great- grandsons are mentioned in the list. For they only were substitutional, as the very verse in which they occur implies. And it was of the deeper interest too, as one of them (Hezron) stands in the direct line of the Messiah, which was, as it appears to me, one chief reason for introducing the details of Judah's history and its shame in Genesis 38:1-30.. It is vain to quote Numbers 3:17 to set aside the peculiar force of the allusion to the sons of Pharez in Genesis 46:12, with which there is no real analogy.

In Genesis 48:1-22 tidings of Jacob's sickness brings Joseph and his two sons to the bed of the patriarch. The closing scene of Jacob approaches, and I scarcely know a more affecting thing in the Bible. It is a thorough moral restoration. Not merely is there that which typifies it for Israel by and by, but Jacob's own soul is as it never was before. There is no such bright moment in his past life as in the circumstances of his death-bed. I grant that so it ought to be in a believer; and that it is really so in fact where the soul rests simply on the Lord. But whatever we may see in some instances and fear in others, in Jacob's case the light of God's presence was evident. It is striking that here was the only occasion on which the brightness of Joseph's vision was not so apparent. All flesh is grass. The believer is exposed to any evil when he ceases to be dependent, or yields to his own thoughts which are not of faith. Jesus is the only "Faithful Witness." Failure is found in the most blessed servant of God. So fact, so scripture teaches. Joseph, ignorant of the purpose of God about his sons, allows his natural desires to govern him, and arranges the elder before the right hand of his dying father, the younger before his left. So Joseph would have had it; but not so Jacob. His eyes were dim with age, but he was in this clearer-sighted than Joseph after all. There never was a man who saw more brightly than Joseph; but Jacob, dying, sees the future with steadier and fuller gaze than the most famous interpreter of dreams and visions since the world began.

And what thoughts and feelings must have rushed through the old man's heart as he looked back on his own early days! Did he fail to discern then how easily God could have crossed the hands of his father Isaac against his own will? Certainly God would have infallibly maintained His own truth; and as He had promised the better blessing to Jacob, not to Esau, so, spite of Esau and the fruits of his success in hunting, he would have proved that it was not to him that willed like Isaac, nor to him that ran like Esau. All turns on God, who shows mercy and keeps His word.

On this occasion, then, Jacob pronounces the blessing the superior blessing on the younger of the two boys; and this too in terms which one may safely say, were equal to so extraordinary a conjuncture, in terms which none but the Spirit of God could have enabled any mouth to utter.

In Genesis 49:1-33 we find the general prophetic blessing of Jacob's sons. Here one may convey the scope without ceasing to be brief. As the blessings allude to the history of the twelve heads of the nation, so naturally we have the future that awaits the tribes of Israel. But as this is a matter of tolerably wide-spread knowledge amongst Christians, there is no need for much to be said about it.

Reuben is the starting-point, and alas! it is, like man always, corruption. It was the first mark of evil in the creature. The second is no better, rather worse it may be in some respects, violence. Simeon and Levi were as remarkable for the latter, as Reuben for the former a sorrowful vision for Jacob's heart to feel that this not only had been but was going to be; for undoubtedly he knew, as he says, that what he then uttered would sweep onward and befall the people "in the last days." This did not hinder his beginning with the history of Israel from his own days. Corruption and violence, as they had been the two fatal characteristics of his three eldest sons, so would stamp the people in their early history. Israel under law broke the law, and was ever leaving Jehovah for Baalim; yet the sons would be no better, rather worse, than the father; but the grace of God would interfere for the generations to come as it had for their father Jacob, and the last day would be bright for them as in truth for him.

Then Judah comes before us. It might be thought, that surely there will be full blessing now. ''Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.* Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk. Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon."

*The real difficulty inGenesis 49:10; Genesis 49:10 is neither so much the unusual application of the word Shiloh, nor doctrinal zeal, as the desire to get rid of a prophecy. Unbelief sets out with the foregone conclusion that there is and can be no such thing. Hence the effort to destroy its only just and worthy sense. "The Deity (says Dr. D., Introd. O. T. i. 198) did not see fit, as far as we can judge, to impart to any man like Jacob the foreknowledge of future and distant events. Had He done so, He would not have left him in darkness respecting the immortality of the soul (!) and a future state of rewards and punishments (!) He would not have left him to speak on his deathbed, like an Arab chief, of no higher blessings to his sons than rapine and murder, without the least reference to another and better state of existence on which he believed he should enter, and in relation to which he might counsel his sons to act continually. The true way of dealing with the prophecy is simply to ascertain by internal evidence the time in which it was written, on the only tenable and philosophical ground of its having been put into the mouth of the dying patriarch by a succeeding writer. It has the form of a prediction; but it is a vaticinium post eventum. We believe that the time of the prophetic lyric falls under the kings. The tribes are referred to as dwelling in the localities which they obtained in Joshua's time. The announcement respecting Judah's pre-eminence brings down the composition much later than Joshua, since he is represented as taking the leadership of the tribes in subduing the neighbouring nations. We explain the tenth verse in such a manner as to imply that David was king over the tribes, and had humbled their enemies." The proper translation according to this sceptic is:

"The sceptre shall not depart from Judah,

Nor the stuff of power from between his feet,

Until he come to Shiloh,

And to him the obedience of the peoples be"

But, first, the ruling position of Judah was not till but after he came to Shiloh. That any one, therefore, during the kings would falsify the events in a pretended prophecy put into dying Jacob's lips is too much for the credulity of any one but a rationalist. Secondly, one who speaks of others so scornfully as this writer ought not to have exposed himself to the charge of such ignorance as confounding "the peoples" or nations with the people or tribes of Israel. I believe, therefore, with the amplest authority in Hebrew, that as the language admits of our taking Shiloh as the subject, not object, so the sense in the context demands that we render it "until Shiloh (i.e. Peace, or the Man of Peace' the Messiah) come."

Yes, Jacob speaks of Shiloh. But Shiloh was presented to the responsibility of the Jew first; and consequently all seemed to break down, and in one sense all really did. "To him shall the gathering of the peoples be;" and so certainly it will be, but not yet. Shiloh came; but Israel were not ready, and refused Him. Consequently the gathering (or the obedience) of the peoples, however sure, is yet in the future. The counsel of God seemed to be abortive, but was really established in the blood of the cross, which unbelief deems its ruin. It is postponed, not lost.

Zebulun gives us the next picture of the history of Israel. Now that they have had Shiloh presented but have refused Him, the Jews find their comforts in intercourse with the Gentiles. This is what they do now seeking to make themselves happy, when, if they weigh their own prophets, they must suspect fatal error somewhere in their history. They have lost their Messiah, and they court the world. "Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships, and his border shall be unto Zidon."

The consequence is that the Jews sink under the burden, falling completely under the influence of the nations. This is shown by Issachar "a strong ass crouching down between two burdens."

Then we come to the crisis of sorrows for the Jew. In Dan we hear of that which is far more dreadful than burdens inflicted by the Gentiles, and their own subjection, instead of cleaving to their proper and distinctive hopes. In the case of Dan there is set forth the power of Satan (ver. 17). "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." We see here the enemy in the serpent that bites, and the consequent disaster to the horseman. It is the moment of total ruin among the Jews, but exactly the point of change for blessing. It is then accordingly we hear the cry coming forth, "I have waited for thy salvation, O Jehovah." It is the sudden change from the energy of Satan to the heart looking up and out to Jehovah Himself.

From that point all is changed. "Gad, a troop shall overcome him; but he shall overcome at the last." Now we have victory on the side of Israel.

This is not all. There is abundance too. "Out of Asher his bread shall be fat, and he shall yield royal dainties."

Again, there will be liberty unknown under law, impossible when merely dealt with under the governing hand of God because of their faults. "Naphtali is a hind let loose: he giveth goodly words." What a difference from him who was bearing like an ass two burdens!

But, more than that, we have Joseph. Now we have the glory in connection with Israel; and finally power in the earth: Joseph and Benjamin are now as it were found together. What was realised in the facts of the history at last terminates in the blessedness the predicted blessedness of Israel.

The last chapter (Genesis 50:1-26) gives us the conclusion of the book, the burial of Jacob, the reappearance of his sons left with Joseph, and at last Joseph's own death, as lovely as had been his life. He who stood on the highest pinnacle in the land next to the throne, type of Him who will hold the kingdom unto the glory of God the Father, that single-eyed saint now breathes forth his soul to God. "By faith Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones." His heart is out of the scene where it enjoyed but a transient and at best typical glory. In hope he goes onward to that which would be lasting and true unto God's glory, when Israel should be in Emmanuel's land, and he himself be in a yet better condition even resurrection. He had been exalted in Egypt, but he solemnly took an oath of the sons of Israel, that when God visits them, as He surely will, they will carry up his bones hence. He had served God in Egypt, but to him it was ever the strange land. Though he dwelt there, ruled there, there had a family, and there died fuller of honours than of years, an hundred and ten years old, he feels that Egypt is not the land of God, and knows that He will redeem His people from it, and bring them into Canaan. It was beautiful fruit in its season: no change of circumstances interfered with the promises of God to the fathers. Joseph waited as Abraham, Isaac. and Jacob. Earthly honours did not settle him down in Egypt.

On another day we may see how this oath was kept when God brought about the accomplishment of Israel's deliverance, the type of its ultimate fulfilment.