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And thus, as Joseph had been their pioneer who broke out a way for them into Egypt, so did he continue to hold open the gate and point the way back to Canaan. The brethren had sold him into this foreign land, meaning to bury him for ever; he retaliated by requiring that the tribes should restore him to the land from which he had been expelled. Few men have opportunity of showing so noble a revenge; fewer still, having the opportunity, would so have used it. Jacob had been carried up to Canaan as soon as he was dead: Joseph declines this exceptional treatment, and prefers to share the fortunes of his brethren, and will then only enter on the promised land when all his people can go with him. As in life, so in death, he took a large view of things, and had no feeling that the world ended in him. His career had taught him to consider national interests; and now, on his death-bed, it is from the point of view of his people that he looks at the future.

Several passages in the life of Joseph have shown us that where the Spirit of Christ is present, many parts of the conduct will suggest, if they do not actually resemble, acts in the life of Christ. The attitude towards the future in which Joseph sets his people as he leaves them, can scarcely fail to suggest the attitude which Christians are called to assume. The prospect which the Hebrews had of fulfilling their oath grew increasingly faint, but the difficulties in the way of its performance must only have made them more clearly see that they depended on God for entrance on the promised inheritance. And so may the difficulty of our duties as Christ’s followers measure for us the amount of grace God has provided for us. The commands that make you sensible of your weakness, and bring to light more clearly than ever how unfit for good you are, are witnesses to you that God will visit you and enable you to fulfil the oath He has required you to take. The children of Israel could not suppose that a man so wise as Joseph had ended his life with a childish folly, when he made them swear this oath, and could not but renew their hope that the day would come when his wisdom would be justified by their ability to discharge it. Neither ought it to be beyond our belief that, in requiring from us such and such conduct, our Lord has kept in view our actual condition and its possibilities, and that His commands are our best guide towards a state of permanent felicity. He that aims always at the performance of the oath he has taken, will assuredly find that God will not stultify Himself by failing to support him.

XXXI.
THE BLESSINGS OF THE TRIBES

Genesis xlviii. and xlix

Jacob’s blessing of his sons marks the close of the patriarchal dispensation. Henceforth the channel of God’s blessing to man does not consist of one person only, but of a people or nation. It is still one seed, as Paul reminds us, a unit that God will bless, but this unit is now no longer a single person – as Abraham, Isaac, or Jacob – but one people, composed of several parts, and yet one whole; equally representative of Christ, as the patriarchs were, and of equal effect every way in receiving God’s blessing and handing it down until Christ came. The Old Testament Church, quite as truly as the New, formed one whole with Christ. Apart from Him it had no meaning, and would have had no existence. It was the promised seed, always growing more and more to its perfect development in Christ. As the promise was kept to Abraham when Isaac was born, and as Isaac was truly the promised seed – in so far as he was a part of the series that led on to Christ, and was given in fulfilment of the promise that promised Christ to the world – so all through the history of Israel we must bear in mind that in them God is fulfilling this same promise, and that they are the promised seed in so far as they are one with Christ. And this interprets to us all those passages of the prophets regarding which men have disputed whether they are to be applied to Israel or to Christ: passages in which God addresses Israel in such words as, “Behold My servant,” “Mine elect,” and so forth, and in the interpretation of which it has been thought sufficient proof that they do not apply to Christ, to prove that they do apply to Israel; whereas, on the principle just laid down, it might much more safely be argued that because they apply to Israel, therefore they apply to Christ. And it is at this point – where Israel distributes among his sons the blessing which heretofore had all lodged in himself – that we see the first multiplication of Christ’s representatives; the mediation going on no longer through individuals, but through a nation; and where individuals are still chosen by God, as commonly they are, for the conveyance of God’s communications to earth, these individuals, whether priests or prophets, are themselves but the official representatives of the nation.

As the patriarchal dispensation ceases, it secures to the tribes all the blessing it has itself contained. Every father desires to leave to his sons whatever he has himself found helpful, but as they gather round his dying bed, or as he sits setting his house in order, and considering what portion is appropriate for each, he recognises that to some of them it is quite useless to bequeath the most valuable parts of his property, while in others he discerns a capacity which promises the improvement of all that is entrusted to it. And from the earliest times the various characters of the tribes were destined to modify the blessing conveyed to them by their father. The blessing of Israel is now distributed, and each receives what each can take; and while in some of the individual tribes there may seem to be very little of blessing at all, yet, taken together, they form a picture of the common outstanding features of human nature, and of that nature as acted upon by God’s blessing, and forming together one body or Church. A peculiar interest attaches to the history of some nations, and is not altogether absent from our own, from the precision with which we can trace the character of families, descending often with the same unmistakable lineaments from father to son for many generations.² One knows at once to what families to look for restless and turbulent spirits, ready for conspiracy and revolution; and one knows also where to seek steady and faithful loyalty, public-spiritedness, or native ability. And in Israel’s national character there was room for the great distinguishing features of the tribes, and to show the richness and variety with which the promise of God could fulfil itself wherever it was received. The distinguishing features which Jacob depicts in the blessings of his sons are necessarily veiled under the poetic figures of prophecy, and spoken of as they would reveal themselves in worldly matters; but these features were found in all the generations of the tribes, and displayed themselves in things spiritual also. For a man has not two characters, but one; and what he is in the world, that he is in his religion. In our own country, it is seen how the forms of worship, and even the doctrines believed, and certainly the modes of religious thought and feeling, depend on the natural character, and the natural character on the local situation of the respective sections of the community. No doubt in a country like ours, where men so constantly migrate from place to place, and where one common literature tends to mould us all to the same way of thinking, you do get men of all kinds in every place; yet even among ourselves the character of a place is generally still visible, and predominates over all that mingles with it. Much more must this character have been retained in a country where each man could trace his ancestry up to the father of the tribe, and cultivated with pride the family characteristics, and had but little intercourse, either literary or personal, with other minds and other manners. As we know by dialect and by the manners of the people when we pass into a new country, so must the Israelite have known by the eye and ear when he had crossed the county frontier, when he was conversing with a Benjamite, and when with a descendant of Judah. We are not therefore to suppose that any of these utterances of Jacob are mere geographical predictions, or that they depict characteristics which might appear in civil life, but not in religion and the Church, or that they would die out with the first generation.

In these blessings, therefore, we have the history of the Church in its most interesting form. In these sons gathered round him, the patriarch sees his own nature reflected piece by piece, and he sees also the general outline of all that must be produced by such natures as these men have. The whole destiny of Israel is here in germ, and the spirit of prophecy in Jacob sees and declares it. It has often been remarked³ that as a man draws near to death, he seems to see many things in a much clearer light, and especially gets glimpses into the future, which are hidden from others.

“The soul’s dark cottage, battered and decayed,

Lets in new light through chinks that time hath made.”

Being nearer to eternity, he instinctively measures things by its standard, and thus comes nearer a just valuation of all things before his mind, and can better distinguish reality from appearance. Jacob has studied these sons of his for fifty years, and has had his acute perception of character painfully enough called to exercise itself on them. He has all his life long had a liking for analysing men’s inner life, knowing that, when he understands that, he can better use them for his own ends; and these sons of his own have cost him thought enough over and above that sometimes penetrating interest which a father will take in the growth of a son’s character; and now he knows them thoroughly, understands their temptations, their weaknesses, their capabilities, and, as a wise head of a house, can, with delicate and unnoticed skill, balance the one against the other, ward off awkward collisions, and prevent the evil from destroying the good. This knowledge of Jacob prepares him for being the intelligent agent by whom God predicts in outline the future of His Church.

One cannot but admire, too, the faith which enables Jacob to apportion to his sons the blessings of a land which had not been much of a resting-place to himself, and regarding the occupation of which his sons might have put to him some very difficult questions. And we admire this dignified faith the more on reflecting that it has often been very grievously lacking in our own case – that we have felt almost ashamed of having so little of a present tangible kind to offer, and of being obliged to speak only of invisible and future blessings; to set a spiritual consolation over against a worldly grief; to point a man whose fortunes are ruined to an eternal inheritance; or to speak to one who knows himself quite in the power of sin of a remedy which has often seemed illusory to ourselves. Some of us have got so little comfort or strength from religion ourselves, that we have no heart to offer it to others; and most of us have a feeling that we should seem to trifle were we to offer invisible aid against very visible calamity. At least we feel that we are doing a daring thing in making such an offer, and can scarce get over the desire that we had something to speak of which sight could appreciate, and which did not require the exercise of faith. Again and again the wish rises within us that to the sick man we could bring health as well as the promise of forgiveness, and that to the poor we could grant an earthly, while we make known a heavenly, inheritance. One who has experienced these scruples, and known how hard it is to get rid of them, will know also how to honour the faith of Jacob, by which he assumes the right to bless Pharaoh – though he is himself a mere sojourner by sufferance in Pharaoh’s land, and living on his bounty – and by which he gathers his children round him and portions out to them a land which seemed to have been most barren to himself, and which now seemed quite beyond his reach. The enjoyments of it, which he himself had not very deeply tasted, he yet knew were real; and if there were a look of scepticism, or of scorn, on the face of any one of his sons; if the unbelief of any received the prophetic utterances as the ravings of delirium, or the fancies of an imbecile and worn-out mind going back to the scenes of its youth, in Jacob himself there was so simple and unsuspecting a faith in God’s promise, that he dealt with the land as if it were the only portion worth bequeathing to his sons, as if every Canaanite were already cast out of it, and as if he knew his sons could never be tempted by the wealth of Egypt to turn with contempt from the land of promise. And if we would attain to this boldness of his, and be able to speak of spiritual and future blessings as very substantial and valuable, we must ourselves learn to make much of God’s promise, and leave no taint of unbelief in our reception of it.

And often we are rebuked by finding that when we do offer things spiritual, even those who are wrapped in earthly comforts appreciate and accept the better gifts. So it was in Joseph’s case. No doubt the highest posts in Egypt were open to his sons; they might have been naturalised, as he himself had been, and, throwing in their lot with the land of their adoption, might have turned to their advantage the rank their father held, and the reputation he had earned. But Joseph turns from this attractive prospect, brings them to his father, and hands them over to the despised shepherd-life of Israel. One need scarcely point out how great a sacrifice this was on Joseph’s part. So universally acknowledged and legitimate a desire is it to pass to one’s children the honour achieved by a life of exertion, that states have no higher rewards to confer on their most useful servants than a title which their descendants may wear. But Joseph would not suffer his children to risk the loss of their share in God’s peculiar blessing, not for the most promising openings in life, or the highest civil honours. If the thoroughly open identification of them with the shepherds, and their profession of a belief in a distant inheritance, which must have made them appear madmen in the eyes of the Egyptians, if this was to cut them off from worldly advancement, Joseph was not careful of this, for resolved he was that, at any cost, they should be among God’s people. And his faith received its reward; the two tribes that sprang from him received about as large a portion of the promised land as fell to the lot of all the other tribes put together.

You will observe that Ephraim and Manasseh were adopted as sons of Jacob. Jacob tells Joseph, “They shall be mine,” not my grandsons, but as Reuben and Simeon. No other sons whom Joseph might have were to be received into this honour, but these two were to take their place on a level with their uncles as heads of tribes, so that Joseph is represented through the whole history by the two populous and powerful tribes of Ephraim and Manasseh. No greater honour could have been put on Joseph, nor any more distinct and lasting recognition made of the indebtedness of his family to him, and of how he had been as a father bringing new life to his brethren, than this, that his sons should be raised to the rank of heads of tribes, on a level with the immediate sons of Jacob. And no higher honour could have been put on the two lads themselves than that they should thus be treated as if they were their father Joseph – as if they had his worth and his rank. He is merged in them, and all that he has earned is, throughout the history, to be found, not in his own name, but in theirs. It all proceeds from him; but his enjoyment is found in their enjoyment, his worth acknowledged in their fruitfulness. Thus did God familiarise the Jewish mind through its whole history with the idea, if they chose to think and have ideas, of adoption, and of an adoption of a peculiar kind, of an adoption where already there was an heir who, by this adoption, has his name and worth merged in the persons now received into his place. Ephraim and Manasseh were not received alongside of Joseph, but each received what Joseph himself might have had, and Joseph’s name as a tribe was henceforth only to be found in these two. This idea was fixed in such a way, that for centuries it was steeping into the minds of men, so that they might not be astonished if God should in some other case, say the case of His own Son, adopt men into the rank He held, and let His estimate of the worth of His Son, and the honour He puts upon Him, be seen in the adopted. This being so, we need not be alarmed if men tell us that imputation is a mere legal fiction, or human invention; a legal fiction it may be, but in the case before us it was the never-disputed foundation of very substantial blessings to Ephraim and Manasseh; and we plead for nothing more than that God would act with us as here He did act with these two, that He would make us His direct heirs, make us His own sons, and give us what He who presents us to Him to receive His blessing did earn, and merits at the Father’s hand.

We meet with these crossed hands of blessing frequently in Scripture; the younger son blessed above the elder – as was needful, lest grace should become confounded with nature, and the belief gradually grow up in men’s minds that natural effects could never be overcome by grace, and that in every respect grace waited upon nature. And these crossed hands we meet still; for how often does God quite reverse our order, and bless most that about which we had less concern, and seem to put a slight on that which has engrossed our best affection. It is so, often in precisely the way in which Joseph found it so; the son whose youth is most anxiously cared for, to whom the interests of the younger members of the family are sacrificed, and who is commended to God continually to receive His right-hand blessing, this son seems neither to receive nor to dispense much blessing; but the younger, less thought of, left to work his own way, is favoured by God, and becomes the comfort and support of his parents when the elder has failed of his duty. And in the case of much that we hold dear, the same rule is seen; a pursuit we wish to be successful in we can make little of, and are thrown back from continually, while something else into which we have thrown ourselves almost accidentally prospers in our hand and blesses us. Again and again, for years together, we put forward some cherished desire to God’s right hand, and are displeased, like Joseph, that still the hand of greater blessing should pass to some other thing. Does God not know what is oldest with us, what has been longest at our hearts, and is dearest to us? Certainly He does: “I know it, My son, I know it,” He answers to all our expostulations. It is not because He does not understand or regard your predilections, your natural and excusable preferences, that He sometimes refuses to gratify your whole desire, and pours upon you blessings of a kind somewhat different from these you most earnestly covet. He will give you the whole that Christ hath merited; but for the application and distribution of that grace and blessing you must be content to trust Him. You may be at a loss to know why He does no more to deliver you from some sin, or why He does not make you more successful in your efforts to aid others, or why, while He so liberally prospers you in one part of your condition, you get so much less in another that is far nearer your heart; but God does what He will with His own, and if you do not find in one point the whole blessing and prosperity you think should flow from such a Mediator as you have, you may only conclude that what is lacking there will elsewhere be found more wisely bestowed. And is it not a perpetual encouragement to us that God does not merely crown what nature has successfully begun, that it is not the likely and the naturally good that are most blessed, but that God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty; and base things of the world and things which are despised hath God chosen, yea, and things which are not, to bring to nought things that are?

In Reuben, the first-born, conscience must have been sadly at war with hope as he looked at the blind, but expressive, face of his father. He may have hoped that his sin had not been severely thought of by his father, or that the father’s pride in his first-born would prompt him to hide, though it could not make him forget it. Probably the gross offence had not been made known to the family. At least, the words “he went up” may be understood as addressed in explanation to the brethren. It may indeed have been that the blind old man, forcibly recalling the long-past transgression, is here uttering a mournful, regretful soliloquy, rather than addressing any one. It may be that these words were uttered to himself as he went back upon the one deed that had disclosed to him his son’s real character, and rudely hurled to the ground all the hopes he had built up for his first-born. Yet there is no reason to suppose, on the other hand, that the sin had been previously known or alluded to in the family. Reuben’s hasty, passionate nature could not understand that if Jacob had felt that sin of his deeply, he should not have shown his resentment; he had stunned his father with the heavy blow, and because he did not cry out and strike him in return, he thought him little hurt. So do shallow natures tremble for a night after their sin, and when they find that the sun rises and men greet them as cordially as before, and that no hand lays hold on them from the past, they think little more of their sin – do not understand that fatal calm that precedes the storm. Had the memory of Reuben’s sin survived in Jacob’s mind all the sad events that had since happened, and all the stirring incidents of the emigration and the new life in Egypt? Could his father at the last hour, and after so many thronged years, and before his brethren, recall the old sin? He is relieved and confirmed in his confidence by the first words of Jacob, words ascribing to him his natural position, a certain conspicuous dignity too, and power such as one may often see produced in men by occupying positions of authority, though in their own character there be weakness. But all the excellence that Jacob ascribes to Reuben serves only to embitter the doom pronounced upon him. Men seem often to expect that a future can be given to them irrespective of what they themselves are, that a series of blessings and events might be prepared for them, and made over to them; whereas every man’s future must be made by himself, and is already in great part formed by the past. It was a vain expectation of Reuben to expect that he, the impetuous, unstable, superficial son, could have the future of a deep, and earnest, and dutiful nature, or that his children should derive no taint from their parent, but be as the children of Joseph. No man’s future need be altogether a doom to him, for God may bless to him the evil fruit his life has borne; but certainly no man need look for a future which has no relation to his own character. His future will always be made up of his deeds, his feelings, and the circumstances which his desires have brought him into.

The future of Reuben was of a negative, blank kind – “Thou shalt not excel;” his unstable character must empty it of all great success. And to many a heart since have these words struck a chill, for to many they are as a mirror suddenly held up before them. They see themselves when they look on the tossing sea, rising and pointing to the heavens with much noise, but only to sink back again to the same everlasting level. Men of brilliant parts and great capacity are continually seen to be lost to society by instability of purpose. Would they only pursue one direction, and concentrate their energies on one subject, they might become true heirs of promise, blessed and blessing; but they seem to lose relish for every pursuit on the first taste of success – all their energy seems to have boiled over and evaporated in the first glow, and sinks as the water that has just been noisily boiling when the fire is withdrawn from under it. No impression made upon them is permanent: like water, they are plastic, easily impressible, but utterly incapable of retaining an impression; and therefore, like water, they have a downward tendency, or at the best are but retained in their place by pressure from without, and have no eternal power of growth. And the misery of this character is often increased by the desire to excel which commonly accompanies instability. It is generally this very desire which prompts a man to hurry from one aim to another, to give up one path to excellence when he sees that other men are making way upon another: having no internal convictions of his own, he is guided mostly by the successes of other men, the most dangerous of all guides. So that such a man has all the bitterness of an eager desire doomed never to be satisfied. Conscious to himself of capacity for something, feeling in him the excellency of power, and having that “excellency of dignity,” or graceful and princely refinement, which the knowledge of many things, and intercourse with many kinds of people, have imparted to him, he feels all the more that pervading weakness, that greedy, lustful craving for all kinds of priority, and for enjoying all the various advantages which other men severally enjoy, which will not let him finally choose and adhere to his own line of things, but distracts him by a thousand purposes which ever defeat one another.⁴

The sin of the next oldest sons was also remembered against them, and remembered apparently for the same reason – because the character was expressed in it. The massacre of the Shechemites was not an accidental outrage that any other of the sons of Jacob might equally have perpetrated, but the most glaring of a number of expressions of a fierce and cruel disposition in these two men. In Jacob’s prediction of their future, he seems to shrink with horror from his own progeny – like her who dreamt she would give birth to a firebrand. He sees the possibility of the direst results flowing from such a temper, and, under God, provides against these by scattering the tribes, and thus weakening their power for evil. They had been banded together so as the more easily and securely to accomplish their murderous purposes. “Simeon and Levi are brethren” – showing a close affinity, and seeking one another’s society and aid, but it is for bad purposes; and therefore they must be divided in Jacob and scattered in Israel. This was accomplished by the tribe of Levi being distributed over all the other tribes as the ministers of religion. The fiery zeal, the bold independence, and the pride of being a distinct people, which had been displayed in the slaughter of the Shechemites, might be toned down and turned to good account when the sword was taken out of their hand. Qualities such as these, which produce the most disastrous results when fit instruments can be found, and when men of like disposition are suffered to band themselves together, may, when found in the individual and kept in check by circumstances and dissimilar dispositions, be highly beneficial.

In the sin, Levi seems to have been the moving spirit, Simeon the abetting tool, and in the punishment, it is the more dangerous tribe that is scattered, so that the other is left companionless. In the blessings of Moses, the tribe of Simeon is passed over in silence; and that the tribe of Levi should have been so used for God’s immediate service stands as evidence that punishments, however severe and desolating, even threatening something bordering on extinction, may yet become blessings to God’s people. The sword of murder was displaced in Levi’s hand by the knife of sacrifice; their fierce revenge against sinners was converted into hostility against sin; their apparent zeal for the forms of their religion was consecrated to the service of the tabernacle and temple; their fanatical pride, which prompted them to treat all other people as the offscouring of the earth, was informed by a better spirit, and used for the upbuilding and instruction of the people of Israel. In order to understand why this tribe, of all others, should have been chosen for the service of the sanctuary and for the instruction of the people, we must not only recognise how their being scattered in punishment of their sin over all the land fitted them to be the educators of the nation and the representatives of all the tribes, but also we must consider that the sin itself which Levi had committed broke the one command which men had up till this time received from the mouth of God; no law had as yet been published but that which had been given to Noah and his sons regarding bloodshed, and which was given in circumstances so appalling, and with sanctions so emphatic, that it might ever have rung in men’s ears, and stayed the hand of the murderer. In saying, “At the hand of every man’s brother will I require the life of man,” God had shown that human life was to be counted sacred. He Himself had swept the race from the face of the earth, but adding this command immediately after, He showed all the more forcibly that punishment was His own prerogative, and that none but those appointed by Him might shed blood – “Vengeance is Mine, saith the Lord.” To take private revenge, as Levi did, was to take the sword out of God’s hand, and to say that God was not careful enough of justice, and but a poor guardian of right and wrong in the world; and to destroy human life in the wanton and cruel manner in which Levi had destroyed the Shechemites, and to do it under colour and by the aid of religious zeal, was to God the most hateful of sins. But none can know the hatefulness of a sin so distinctly as he who has fallen into it, and is enduring the punishment of it penitently and graciously, and therefore Levi was of all others the best fitted to be entrusted with those sacrificial symbols which set forth the value of all human life, and especially of the life of God’s own Son. Very humbling must it have been for the Levite who remembered the history of his tribe to be used by God as the hand of His justice on the victims that were brought in substitution for that which was so precious in the sight of God.