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Sermon preached on Genesis 49 by Rev. W. Reid Hankins during the Morning Worship Service at Trinity Presbyterian Church (OPC) on 09/15/2024 in Petaluma, CA.
Sermon Manuscript
Rev. W. Reid Hankins, M.Div.
Our Genesis series nears the end, and so does the life of Israel. As he is gathered to his people in death, he first gathers his sons for a prophetic blessing. He speaks in faith to their future as a nation. Jacob will wait from the grave for the fulfillment of God’s covenant promises to him and his family.
Let us appreciate the poetry here. Genesis has included several poetic interjections into the narrative. This blessing is another, and it is by far the largest. That Genesis would end with such poetry about Israel’s future suggests that this book, more than anything, has been about the origin story of the Israelite nation. It ends by singing of this future in store for God’s people.
Along those lines, this chapter has various poetic elements. It has the typical Hebrew parallelism. It contains various repetitions and plays on words. It uses vivid imagery, such as likening various sons to different animals. As for structure, the bulletin proposes a chiastic arrangement with verse 18 being the center. There, Jacob’s expresses his waiting in faith on God to fulfill his covenant in this prophesied future. As a chapter, it is a beautiful work of art.
Let’s begin in our first point considering Jacob’s first four sons born to him and Leah. I’ve proposed in the bulletin that these should be treated as a group. Remember that back in Genesis 29-30, they were also treated there as a group. Leah had these four sons first, in this order, before she stopped bearing for a while. Interestingly, Reuben, Simeon, and Levi each receive their blessing mixed with quite a bit of rebuke. For Reuben, Jacob emphasizes that he is the firstborn and thus enjoyed a natural preeminence. Yet, in poetic reversal, Jacob denies that Reuben will ever enjoy such preeminence over his brothers. Indeed, no prominent Israelite leaders ever come from this tribe. Jacob’s reasoning refers back to Reuben’s past sin in Genesis 35 when he had committed sexual immorality with Jacob’s concubine Bilhah, Rachel’s maidservant. Jacob describes how Reuben’s sin showed he was like unstable water, lacking self-control. Jacob’s chastening upon Reuben was to take the rights of the firstborn away from him and give it to Joseph, his firstborn with Rachel. Elsewhere in Genesis, Reuben looks like a responsible leader among the brothers. Let us take an application of warning that otherwise great leaders can lose their position through a single act of infidelity. God teaches us that leadership in the church requires a special reputation of being above reproach, something that takes long to build but only short to destroy.
Simeon and Levi’s blessing is then given together, recalling their joint moral failing when they slaughtered every single male in Shechem in vengeance for Dinah’s violation, Genesis 34. While Dinah’s violation called for justice against the perpetrator, their response of evil violence was a perversion of justice. Jacob curses their unrighteous anger and speaks as a consequence that they will be divided and scattered in Israel. Indeed, that is what comes to pass. Simeon’s later allotment in the Promised Land would end up within the borders of the tribe of Judah and over time they become dispersed and incorporated into Judah, losing much of their unique identity. In a different way, Levi becomes scattered and dispersed through the special honor of serving as a priests and servants in the Tabernacle, with Levitical cities established throughout the nation. We might ask why Simeon and Levi’s same blessing turned out so differently, and we can point to what happened in Exodus 32 at the golden calf incident. There, in responding to God’s call thru Moses, the tribe of Levi used the sword for righteous judgment. That served as a sort of redemption for the tribe, and consequently Moses said they would be ordained into the service of the LORD. In review, we see both Simeon and Levi with a skill for the sword, used for good and bad purposes. There’s an application here that one’s gifts and abilities can be put to sinful or godly uses.
Then we come to the very significant prophetic blessing given to Judah. His military strength is foretold, being likened to a lion, subduing his enemies, verses 8-9. His prosperity and vitality are foretold in verses 11-12 with vivid imagery describing both his abundance and appearance. In between, in verse 10, we have the famous prophecy of his rule and reign. The word there translated as “tribute” in the pew Bible, Shiloh in the Hebrew, has been a challenge for translators as it is not quite spelled the way we’d expect. Some have thought it was a name, possibly meaning peace. Some think it is an archaic spelling for either the phrase “tribute for him”, or “things reserved for him”. The latter was the conclusion of the Septuagint translation and I think most likely to be accurate. But all the options preserve the basic sense that this verse foresees Judah’s military might and leadership continuing to fight for Israel until ultimately the peoples are in subjection. Notice that these subjected “peoples” in verse 10 isn’t limited to just the Israelite peoples. It’s amazing that a book which so highlights Joseph’s leadership can prophesy right here that kingship will ultimately come to the tribe of Judah! Long before God promised to King David of the tribe of Judah that one of his descendants would be king of an everlasting kingdom, it was foretold right here. Regardless of which translation is best, all options point to King Jesus as the fulfillment. One application that comes from this is to obey King Jesus, the lion of Judah. Submit to his reign and rejoice in his kingdom, for he is the King of Kings and Lord of Lords.
Let us now turn in our second point to consider the blessings given to Zebulun, Issachar, Dan, Gad, Asher, and Napthali in verses 14-21. Zebulun and Issachar were born to Jacob’s wife Leah, though in the reverse of that order. Dan and Naphtali are sons of Rachel’s maidservant, Bilhah. Interestingly, they bracket Gad and Asher which are the sons of Leah’s maidservant Zilpah, which is also not the ordered listed in their birth record back in Genesis 30. So, here there seems to be a more artistic ordering going on, as I’ve shown in the bulletin. That results in Zebulun and Naphtali being paralleled, along with Issachar and Asher, then Dan and Gad, with Jacob’s personal prayer of verse 18 in the center.
For the blessings to Zebulun and Napthali, it is not too strange to see them related to each other. You might remember the prophecy of Isaiah 9 quoted in Matthew’s gospel, “The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles– the people dwelling in darkness have seen a great light.” That refers to how Jesus revealed himself in that region alongside the Sea of Galilee that encompassed those two tribal territories. Here, Jacob’s blessing for Zebulun reflects its strategic position connecting the Sea of Galilee to the maritime trade of the Phoenicians where Sidon was the capital. Jacob’s blessing for Napthali is short but sweet, likening the tribe to a doe giving birth to beautiful baby fawns, imagery invoking the idea of fruitfulness. Taken together, we imagine the financial prosperity from trade that would have come for these two neighboring tribes. An application can be taken to appreciate and give thanks for the Lord’s financial provision that he brings his people. Yet, that Isaiah prophecy also spoke to what they ultimately needed was Jesus to visit them. And that is the best application we can take as well.
Turning next to the blessings of Issachar and Asher, we see both deal with agriculture. Issachar’s blessing likens the tribe to a strong donkey, which was a beast of burden used in farming. Jacob foretells Issachar finding the land a pleasant place of rest, surely speaking of its suitability for farming. The last part of Issachar’s blessing has suffered from two competing translations. Many interpret the Hebrew as saying that Issachar would find itself becoming forced laborers. However, the Septuagint translated the word as farmers instead of forced laborers, which I favor in context. Likely, Jacob was prophesying how Issachar would be so pleased with the good land God gave them that they would work hard like donkeys farming the land. Likewise, Asher is said to produce rich foods, that he would yield royal delicacies. The language is that literally Asher would make food for kings. Some wonder if this is meant as a negative thing, that Asher is destined to work hard only to give its food to kings in taxation. But I prefer to understand this positively, that Asher will make such good food in the Promised Land that it will be given to kings in service to the kingdom. Every kingdom will need its territories that are a breadbasket to the nation. An application can be taken to commend hard work that produces our daily bread. Let’s all be like donkeys when it comes to hard work. Another application then is to thank God for such daily bread and to see it as God’s blessing.
Turning them to the blessings of Dan and Gad, Dan begins by foretelling how it would be a judge among Israel. Certainly, God’s people would need judges in the land to guide them in righteousness. And in Dan’s history, the notable Samson would be a judge that came from it. Though, as a judge goes, Samson had some of the most promise from his birth and yet some infamous moments that show his own failings despite his high calling. Maybe in some ways, Samson reflects the tribe of Dan, in general. While originally being of strong number and being allotted land near Ephraim, they don’t fully vanquish the Philistines and end up relocating to the north. Along the way they ruthlessly steal an idol and a Levite from a household in Ephraim, threatening the people of that town with death if they resisted. They then went north and massacred a quiet and unsuspecting town of Phoenicians and made that region their new home and set up an idolatrous shrine of perverted worship there. In other words, they lived out what Jacob’s blessing goes on to say, that they were like a snake that struck at someone’s unsuspecting heel. Usually, when the Bible describes you as a snake, it probably isn’t the best compliment. Dan’s history only gets darker when it later becomes the location of one of the two golden calves in the northern nation of Israel after the kingdom splits. Sadly, an application here from Dan is a warning against apostasy, not to mention against evil war mongering and murder. One might even have some bright beginnings in the church, but still be subject to such a fall.
In contrast, Gad finds its parallel with the Dan blessing by the repeated language of a heel, also mentioned in Gad’s blessing in verse 19. But with Gad, it describes how others will attack God and raid them, but they will fight back, attacking at their heels. Indeed, Gad, on the central-eastern area of Israel would find conflicts with the neighboring peoples of the Ammonites and the Moabites. But God would gift them to fight back. An application would be that there is a time to defend oneself from the attack of the enemy, even as we look to God’s strength. Indeed, our Lord Jesus will soon crush Satan under our feet.
Then comes verse 18 and, as I’ve argued, the center of these prophetic blessings. Jacob pauses from his blessings and turns to the LORD, praying, “I wait for your salvation, O LORD.” Many Bible versions format this verse as if it is part of Dan’s blessing. But I think this is Jacob pausing midway through this glimpse into the future and asking for God to bring all these things to pass, and also to deliver his family from all their troubles. Dan’s blessing shows the need to be saved from themselves, while Gad’s the need to be saved from others. Each of these tribes will need the saving hand of God to be with them and keep them and have his face shine upon them to realize all that God has foretold of this people. They are destined for greatness, but not because of themselves. No, that is why Jacob pauses in the middle here and asks God for his saving blessings.
Turning then to our third point and the last two sons, we see Joseph and Benjamin, Rachel’s two sons, finish this out, even as they parallel the opening four sons of Leah. The parallel begins in considering Reuben versus Joseph. Reuben should have been the leader, but instead it is initially Joseph. Jacob says in verse 26 that Joseph has been set apart from his brothers. Joseph’s blessing also parallels Judah’s as the two longest and most exalted blessings.
Joseph’s blessing begins in verse 22 with a description of his prosperity. He is not likened to an animal but a fruitful bough. Jacob sees him being this spring-watered vine that is growing up and over a city wall. Joseph’s life has already enjoyed tremendous riches and success and more is to come.
Yet, verse 23 then consider enemies that try to stop Joseph with the imagery of archers shooting arrows at him. If this refers to something that has already happened, we remember the troubles he faced from his brothers and from Potiphar’s wife. Yet, figuratively Jacob says in verse 24, Joseph didn’t have to pick up his bow to return fire on such archers. We know he didn’t pay back his brothers, though he had opportunity. Instead, God came to his rescue. This dynamic will surely continue in the future. This is emphasized by Jacob with his five-fold identification of God as the Mighty One of Jacob, the Shepherd, the Stone of Israel, the God of your father who will help you, the Almighty. These titles highlight the strength of God as the rock, refuge, and protector. In the future, Joseph’s tribe in Ephraim and Manasseh will face enemies out to get them. But if they look to God to fight for them, they won’t need to trust in their own strength.
Joseph’s blessing concludes in verses 25-27 with an emphatic six-fold ring of blessings. It’s like the finale of a firework show where a whole mass of fireworks are launched, with Jacob mentioning all the ways Joseph will be blessed. Jacob describes blessings of heaven and earth, even everlasting hills, which draws us beyond this life to the eternal blessing that awaits God’s people.
Arguably most important to notice in this finale of blessings is the reference to how his father’s God blessed his father. We ca recognize the covenant in those words. God covenanted with Abraham of a blessed people and a place. That blessed covenant was passed down from Abraham to Isaac and then to Jacob. Jacob bestows that same covenant upon his sons, especially Joseph. An application that we can take from this is to always to look to our God who has so covenanted with us in Christ Jesus. Christ has bestowed upon us a blessed kingdom in a new covenant.
Lastly, we see Benjamin. It is a relatively short blessing where Jacob likens him to a ravenous wolf. It is an interesting metaphor. Wolves can be vicious, and I think we could see it in parallel and contrast with Simeon and Levi who had a certain viciousness in their violence. Indeed, Benjamin’s future will have moments where their ravenous character will be put to good cause. The judge Ehud was a Benjamine who liberated Israel in killing the evil Moabite king Eglon. Or, King Saul, Israel’s first king, led the people in many military victories. On the other hand, you have situations like the civil war they instigated in Judges 20 when they refused to punish the evildoers in their midst that made them resemble the ancient city of Sodom. Going forward, Benjamin’s wolf character can be either a strength or a weakness. Indeed, eventually they are the only tribe to stand by Judah in support of the Davidic kingdom, supporting Judah over their own brother of Ephraim. In the New Testament, we rejoice in godly leaders like the Apostle Paul of the tribe of Benjamin who proclaimed King Jesus. So, even the youngest son, maybe considered the weakest by the world, can be strong and mighty unto the Lord and do great things. But that strength must be put to serve the Lord and not used in service to sin. Let us take an application from that.
Our passage draws to a conclusion with verses 28-33. There, Jacob requires them to bury him in the cave of Machpelah in the Promised Land. There, he could yet wait in the grave for the salvation of the LORD, what he prayed for in verse 18. Our passage describes his death as that he was gathered to his people. He yet awaits the final gathering of all his people in preparation for the eternal Promised Land.
In conclusion, we are presented here with the twelve tribes of Israel, God’s chosen people. This is a people we Christians have been grafted into through the effectual calling of the Holy Spirit who has united us to King Jesus, the lion of the tribe of Judah. This Jesus was set apart from all his brothers to be king of the everlasting hills of an eternal kingdom of blessing upon blessing. The world put him to death, but by the power of the Mighty God of Jacob, he was raised from the dead, showing that we too have victory and salvation in Jesus. Jacob’s prayer request in versus 18 has been answered by God sending Jesus. Jacob prayed waiting for God’s salvation, and the answer is yes and amen in Jesus. The wait is over. The end of all things is near at hand. Now is the day to join with this blessed house, that all the families on the earth would sing with joy of their common salvation in being part of Israel.
That wait is over, generally speaking. We know we yet wait a little while longer for the return of Jesus. In the meantime, we are gathering together all God’s elect people from the nations into the one holy people, the fullness of chosen Israel. And while we wait yet, realize that the church then today is made up of many members. Like these twelve sons, we each will have different gifts and skills and characteristics that we bring to the church. We also will have different weaknesses and struggles. Let us together look to care for each other with the graces God has given us for the sanctifying and perfecting of God’s family.
Amen.
Copyright © 2024 Rev. W. Reid Hankins, M.Div.
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