“Jacob’s Last Words”

Feature 4 – April 2023 – Grace & Truth Magazine

“Jacob’s Last Words”

When Jacob knew he was nearing his end, he called for Joseph and asked him to put his hand under his thigh, evidently a symbol of willingness to do as his father desired (Gen. 47:29). Jacob wanted to be sure that he would be buried in Canaan – the Land of Promise. God had sworn to give that land to the seed of Abraham (15:4-7), confirming it to Isaac (26:1-3) and Jacob (28:11-13). Joseph willingly agreed, with an oath, to bury his father in Canaan. Jacob, also called Israel, then bowed in worship at the head of the bed (47:31). How good it is to see this aged child of God, after a long, checkered life of learning the hard way, subdued in lowly worship before the Lord of glory!

Israel’s Blessing For Joseph And His Sons
A little later Joseph was told that his father was sick so he brought his two sons, Manasseh and Ephraim, to visit him. Jacob sat up on the bed speaking to Joseph about God’s first recorded appearance to him in Canaan, when God gave Jacob His special blessing, promising to multiply him into a multitude of people, and to give that land to his descendants for an everlasting possession (28:11-15, 48:3-4). Therefore, Jacob was not interested in any other land on earth. Although he would be in heaven and have no part of the earthly inheritance, he was deeply concerned about his descendants.

Jacob claimed the two sons of Joseph, Ephraim and Manasseh, as his own but not in the order of their birth (v.5, 41:51-52). This was not just a whim of Jacob’s old age. Jacob had 12 sons at the time, the exact number of administrative completeness.

Why should he give Joseph an extra place among the tribes by naming them after his two sons? The wisdom of God was in this, for later we find that Levi was given no distinct inheritance among the tribes (Num. 1:47-53) because it was separated to do the service of God in the tabernacle and among all the tribes. Thus the Twelve Tribes were each given their distinct inheritance in the land of Canaan, while the Levites were dispersed among the tribes. Any sons that Joseph might have afterward would be considered connected with either Ephraim or Manasseh (Gen. 48:6).

Verse 7 is the only expression we hear from Jacob’s lips as to the death of his favored wife, Rachel. The depth to which his heart was affected is not dwelt upon, but the memory of it was real. By this time Jacob’s eyesight had failed. He did not recognize Ephraim and Manasseh (vv.8-10), but when Joseph brought them near, Jacob kissed and embraced them. To receive the blessing of Jacob, Manasseh was presented on Jacob’s right hand, while Ephraim was to his left (v.13). But Jacob crossed his arms (v.14), granting the greater blessing on the younger.

Verses 15-16 tell us that he blessed Joseph, then invoked the blessing of the God of his fathers, Abraham and Isaac, upon both Ephraim and Manasseh, speaking of God as the One who had fed him all his life. Consistent with his claiming the two as his own sons, he asked that his name would be upon them as well as the names of Abraham and Isaac – stressing the continuity of the blessing of God upon that family. Also, he said, “Let them grow into a multitude in the midst of the earth” (KJV). This is clearly earthly blessing, not having anything to do with heaven.

Jacob knew well what he was doing. It is natural to think that the firstborn should have the prime honor, but God often reverses such things. Adam had the place of the firstborn in creation, but Christ has rightly taken the place of having all the rights of the firstborn (Col. 1:15-16).

Another important feature of this is evident in the meaning of the names of these brothers. Manasseh, the firstborn, means “forgetting,” and Ephraim means “fruitful.” Joseph was caused to forget the natural blessing of his father’s house because he was fruitful in Egypt. Forgetting is negative; fruitfulness is positive, and the positive must have the first place. Jacob said Manasseh would become great, but Ephraim would be greater than he (v.19). Both were blessed (v.20).

Jacob then calmly spoke of his death, assuring Joseph that God would be with him and bring him again into the Land of Promise. This referred not to Joseph personally (except for his bones) but to Joseph’s family. He reminded Joseph again that he had given him a portion double to that of his brothers. The sufferer, Joseph, would be well repaid for the affliction he had experienced.

Jacob’s Prophecy As To The Twelve Tribes
After a life of many failures and troubles, the last days of Jacob stand out in bright relief. His perception of God’s ways became much more clear. He called for all his sons to tell them their future, which would reach much further than any of their personal experiences (Gen. 49:1). And, each tribe got its character from its head.

Reuben (Gen. 49:3-4). Reuben portrayed Jacob’s might and strength, preeminent in dignity and power. But by his glaring failure in self-discipline he forfeited all the rights of the firstborn. He stands for the boasted strength of man in the flesh, which eventually turns out to be pathetic weakness. The tribe of Reuben symbolizes Israel’s first coming as a nation into the land of Canaan, but very soon forfeiting all title to that land by the corruption of the flesh. As Reuben defiled Jacob’s property (35:22; 1 Chr. 5:1), so Israel as a nation has defiled God’s property. This is the history of natural humanity in all ages. The flesh is as unstable and uncontrolled as the water of the seas.

Simeon And Levi (Gen. 49:5-7). These two brothers are considered together, united in cruelty and violence. Nothing favorable is said about them, and Jacob desired not to have any identification with them in their rampage of murder in their bitter anger (34:25-26). A prophetic sentence was then passed, “I will divide them in Jacob, and scatter them in Israel” (49:7). Their unity in evil would result in division even among the tribes.

Jacob’s words here are prophetic of the condition of Israel from the time of the judges until David. After being established in the land by Joshua, it was not long until the nation began to depart from the living God, practically with one accord, giving themselves up to idol worship and gross moral abuses. Although God delivered them a number of times, they returned to the same low level. When Saul became king, the condition of Israel did not improve. Saul was guilty of murder, even of the priests of God (1 Sam. 22:11-19), and of plotting to murder David. Under these conditions the people were constantly in discord, divided and scattered.

Judah (Gen. 49:8-12). The prophecy as to Judah is in great contrast to that of Simeon and Levi, for all is favorable. Even though Judah had been guilty of a very serious wrong, his deeply felt repentance was such that God was free to bless him greatly (44:18-34). His brothers would praise him (Judah means “praise”). He would subjugate his enemies. His father’s children would bow to his authority. He is likened to a lion, the king of beasts, feeding on the spoils of his conquest. The scepter of kingly authority would not depart from Judah until the coming of Shiloh, the Lord Jesus. To Him, Shiloh, would be the obedience of the people.

Verse 11, however, closely associates His lowly character of identifying Himself with the godly in Israel. A king was not expected to ride a donkey but a horse, yet the Lord Jesus is prophesied as coming to Jerusalem riding on a donkey (Zech. 9:9), and the Gospels give the history of this event (Mt. 21:1-9; Mk. 11:1-10; Lk. 19:35-38). But “the vine” and the “blood of the grapes” in which He washed His clothes (Gen. 49:11) are typical of the voluntary sacrifice of the Lord Jesus on Calvary. “His eyes … red with wine” (v.12) is a contrast to “His eyes were as a flame of fire” in Revelation 1:14, where He is presented as judging in righteousness. In Genesis 49:12 He is seen in grace, for His teeth “white with milk” speaks of the gentle nourishment of the Word of God. This is in contrast to the sharp sword going out of His mouth (Rev. 1:16), which refers to the Word of God in terrible judgment.

David, of the house of Judah, was a man after God’s heart (Acts 13:22) because he confessed and judged his sin. He was a type of Christ, the King of Israel, and this prophecy therefore goes right on to the time of Christ’s coming in grace and His sacrifice. So far as the flesh is concerned, Judah was the same as his brothers Simeon and Levi. It is not because he was better than they that his prophecy is favorable. Their history signifies the ruin of Israel under law. Judah, in repenting, is typical of God’s answer to sin – the coming and sacrifice of the Lord Jesus.

Zebulun (Gen. 49:13). Zebulun was Leah’s sixth son, and for some reason he is mentioned before Issachar, her fifth son. He would dwell at the seashore, indicating the period of Israel’s dispersion among the Gentiles, as they have been since their rejection of Christ. The sea is a type of the Gentile nations, and being a “haven of ships” implies Israel’s trade and commerce with the Gentiles.

Issachar (Gen. 49:14-15). Issachar is said to be a donkey lying down between two burdens, becoming content to be a slave. Thus, when Israel has been mixed up with Gentiles, she has become a virtual slave to them rather than having Gentiles subservient to her. This condition of things continues through “the times of the Gentiles” (Lk. 21:24), not changing until the great tribulation.

Dan (Gen. 49:16-18). Dan was the first son of Rachel’s maid Bilhah. “Dan shall judge his people, as one of the tribes of Israel” (v.16). Prophetically this brings us to the time when self-government is resumed in Israel. To some degree this has been true since 1948. But it is added that “Dan shall be a serpent by the way, an adder [viper] in the path, that biteth the horse heels, so that his rider shall fall backward” (v.17). This specifically refers to the tribulation period when satanic activity rises to a dreadful height in the proud, deceitful reign of the Antichrist in Israel. When we compare this verse with Revelation 7, it seems likely the Antichrist will come from the tribe of Dan, for in Revelation 7 Dan is omitted from the 144,000. Well may Jacob add here, “I have waited for Thy salvation, O LORD” (Gen. 49:18). Even though Dan is missing from the 144,000 who are sealed in Revelation 7, he will have his place in the blessing of the millennium, for it is plainly declared that he will judge his people as one of the tribes of Israel.

Gad (Gen. 49:19). Gad was the first son of Zilpah, Leah’s maid. His name means “a troop,” and this name is used in the prophecy that the troop – armies of enemy nations – would trample Gad (representing Israel) underfoot. This will be fulfilled in the tribulation period, but Gad will in the end overcome the troop. God will give Israel the victory through our Lord Jesus Christ.

Asher (Gen. 49:20). Asher was Zilpah’s second son, his name meaning “happy.” The prophecy concerning him implies the rich provision that God will make for the nation of Israel, even “royal dainties,” when they are restored to their land in the millennium. What a wonderful contrast to their years of deprivation and desolation!

Naphtali (Gen. 49:21). Naphtali was the second son of Bilhah and is here called “a hind [deer] let loose; he giveth goodly words.” This describes another side of Israel’s blessing in the coming kingdom. After being restrained in bondage for centuries, she will be like a deer let loose in the open to enjoy the liberty she has forgotten was ever possible. This freedom will bring beautiful words to her lips. Instead of bitter cursing, her mouth will be filled with praise and thanksgiving to the Lord.

In the Church today we are already blessed with such an experience: “When He ascended up on high, He led captivity captive, and gave gifts unto men” (Eph. 4:8). The marvelous death and resurrection of the Lord Jesus has set believers free from captivity. To express that liberty we are given gifts from God to speak beautiful words, which could only be spoken after the Lord Jesus died and rose again.

Joseph (Gen. 49:22-26). The two sons of Rachel are left for the last consideration, though they are actually first in importance, for they are both types of the Lord Jesus. Joseph speaks of Christ as the One through whom all blessing in the millennium will be secured for Israel and the nations. He is a fruitful bough by a well, drawing refreshment from the well of the Word of God. His branches run over the wall of separation between Israel and the Gentiles and run over to the blessing of Gentiles.

The fiercest opposition that the enemy could mount against the Lord did not hinder His fruitfulness. Joseph in his many afflictions remained firm in his stand for God, and in this way he is a lovely type of Christ, who suffered far more than Joseph – his hands being made strong by the hands of the mighty God of Jacob. To press this typical character more fully, it is said in verse 24, “From thence is the Shepherd, the Stone of Israel.” As the Shepherd, Christ is the example of faithful, tender care. Being the Stone, He is the solid basis of all blessing.

Verses 25-26 indicate the widespread fullness of the blessing of the Almighty resting upon the Lord Jesus. There are blessings of heaven above, implying, though only faintly, that He would have a heavenly company, as in fact He does today. We are “blessed … with all spiritual blessings in heavenly places in Christ” (Eph. 1:3). “Blessings of the deep that lieth under” (Gen. 49:25) imply the blessing of Gentile nations through the Messiah of Israel. The heavens speak of what is above Israel, and “the deep” of what is in a lower place, as Gentiles will rightly be.

As to Israel, the Lord will share with her “blessings of the breasts, and of the womb: the blessings of Thy father have prevailed above the blessings of my progenitors [ancestors] unto the utmost bound of the everlasting hills” (Gen. 49:26). The breasts speak of nourishment and the womb fruitfulness, showing that the land will produce abundantly. Israel’s blessing in Christ will excel the blessings of Jacob’s ancestors with widespread earthly blessing. This completes the three spheres of the great blessing connected with the Messiah: the heavens, the deep and the hills of earth.

All are on the head of Joseph, the one who was separated from his brothers, typical of Christ, and blessed after suffering. All blessing, then, in the coming day will be seen to depend on the One who has suffered total rejection and the humiliating and disgraceful death of the cross, but who has been raised from among the dead and exalted above all heavens.

Benjamin (Gen. 49:27). In contrast to Joseph, only one short verse is devoted to Benjamin. He speaks of Christ also, not as the Sufferer but as the Man of God’s right hand. Benjamin means “son of the right hand.” He will, as a wolf, strike fear into the heart of His enemies, judging in perfect righteousness all who rebel against divine authority. This will be seen in the judgments of the tribulation and at the great white throne, where at last every enemy will be fully put under His feet. He will gain “the spoil” also, and divide it among believers. In other words, there will be results in blessing for Him and believers because evil has finally received its just judgment.

Verse 28 concludes the subject of Israel’s blessing each of the tribes shortly before his death. It may not sound as though Simeon and Levi were blessed (vv.5-7), but the honest exposure of their sin is in itself a blessing if they would simply accept it in a spirit of self-judgment.

The Death Of Jacob
Jacob, maintaining full possession of his senses to the end, calmly gave instruction to his sons to bury him with his fathers, Abraham and Isaac, in the cave of Machpelah, which Abraham bought from Ephron the Hittite (23:16-20). Jacob was indicating that he had the same faith as his fathers in the resurrection power of God. He mentioned that Abraham and Sarah, Isaac and Rebekah and Leah had been buried there. Also, he reminded his sons that the purchase of the cave and the field had been made from the children of Heth, which means “fear.” Those unsaved are the children of fear, “who through fear of death [are] all their lifetime subject to bondage” (Heb. 2:15).

The evidence of Jacob’s being at this time led by the Spirit of God is beautiful. All seems to be ordered with calm deliberation, every necessary thing attended to in perfect time. His death was the expected culmination of all.

By Leslie M. Grant (adapted from Comments On The Book Of Genesisat Biblecentre.org).