Tawa Baptist

Character

Scripture: Genesis 49:1-12

Video Link: https://youtu.be/qYC-7kvaLCY

Structure:

  • Introduction
  • Jacob’s character
  • Reuben, Simeon & Levi’s character
  • Judah’s character
  • Conclusion

Introduction:

Good morning everyone.

The philosopher and poet, James Allen once wrote…

“The law of harvest is to reap more than you sow. Sow an act, and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny.”  

When we talk about character, we mean the mental and moral qualities distinctive to a person. Character can be life giving and good or not.

As a general principle, if you are in the habit of being honest and kind, then you will develop an honest and kind character. And if you have an honest and kind character people will trust you and you will find yourself on the path to friendship and respect. Generally speaking, you will reap what you sow.   

Today we continue our series in the life of Joseph. We have come to that part in the story where Joseph’s father, Jacob, is on his death bed. Jacob knows he doesn’t have long and so he calls his sons together to speak with them.

Jacob gives each son an insight into their character and the destiny of their descendants. This is the future Jacob sees for each of the tribes of Israel. From Genesis 49, verses 1-12, we read…

Then Jacob called for his sons and said: “Gather around so I can tell you what will happen to you in days to come. 2 “Assemble and listen, sons of Jacob; listen to your father Israel. 3 “Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honour, excelling in power. 4 Turbulent as the waters, you will no longer excel, for you went up onto your father’s bed, onto my couch and defiled it. 5 “Simeon and Levi are brothers—their swordsare weapons of violence. 6 Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. 7 Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel. 8 “Judah, your brothers will praise you; your hand will be on the neck of your enemies; your father’s sons will bow down to you. 9 You are a lion’s cub, Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness—who dares to rouse him? 10 The sceptre will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongsshall come and the obedience of the nations shall be his. 11 He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. 12 His eyes will be darker than wine, his teeth whiter than milk.

May the Spirit of Jesus illuminate God’s word for us.

Jacob had twelve sons originally, before he adopted Joseph’s sons, Ephraim and Manasseh. We are not going to cover Jacob’s words for all twelve sons this morning. Just the first four, who were born to Jacob by his wife Leah.

Before we look more closely at what Jacob had to say about the character and destiny of Reuben, Simeon, Levi and Judah, first let’s consider Jacob’s character.

Jacob’s character:

The American author, H. Jackson Brown, is quoted as saying…

“Our character is what we do when we think no one is looking.”

Are you the same at church as you are at work or at home? Would you be okay with someone checking the search history on your computer? Have you ever walked out of a restaurant without paying? Or made a mess and left someone else to clean it up?

Our character is what we do when we think no one is looking.

As a young man, Jacob was inclined to deceit. He tricked his older brother Esau out of the birth-right and he lied to his father Isaac to secure a blessing. Jacob did not always demonstrate good moral character.    

Sow a character and you reap a destiny. Jacob’s deceit resulted in him having to run away from home to his uncle Laban. And Laban tricked Jacob out of seven years free labour. Jacob got a taste of his own character and he didn’t like it.  

Fast forward a few years and Jacob’s sons get rid of Joseph, then lie to Jacob to cover their tracks. Eventually the truth came out though. It always does.  

Jacob learned the hard way to be honest. Now, at the end of his life, Jacob does everything out in the open, for all to see and hear. Jacob calls his sons together. His words to them are not spoken in secret. Jacob does not fudge the truth. He speaks with absolute candor.

And as we have heard, some of what Jacob has to say about his sons’ character and destiny is not easy or pleasant.

The point here is that God transformed Jacob’s character. God changed Jacob from being a fraudster and a liar to being a prophet and a truth speaker. God wisely and patiently used the crucible of consequence to teach Jacob and refine his character.

God is able to do the same with us. God gives us the Spirit of Jesus, a Spirit of grace and truth, to help us in our character formation. Jesus’ Spirit gives us insight into the truth about ourselves and strength to form new habits that reform our character and put us on a path to a better destiny.

Okay, so that’s Jacob’s character. Let’s take a closer look now at Jacob’s three eldest sons, Reuben, Simeon and Levi. What did Jacob see in their character and destiny?

Reuben, Simeon and Levi’s character:         

John Locke, the 17th Century physician and philosopher, had this to say about character, “The discipline of desire is the background of character.”

John Locke is talking about self-control here. The ability to exercise restraint is essential to developing good character. Without self-control we can’t sow healthy habits that lead to good character.  

Let me tell you a tale from the Jungle Doctor stories. A small monkey called Tichi was fascinated by the curved beaks of vultures. One day, a vulture landed near Tichi in the family tree. Tichi stared at the bird and, when no one was looking, he threw it some food. Then he clapped and shouted, ‘be gone’.

The vulture flew off but the next day it returned with another vulture.

Again, Tichi threw the birds some food before clapping and shouting, ‘be gone’. This continued for a few days until there were so many vultures, Tichi was scared and started throwing stones at the birds.

The vultures grew bolder and bolder until, eventually, they closed in on Tichi who clapped and screamed in vain. In minutes the vultures had devoured the small monkey. Sadly, Tichi was not able to discipline his desire.

In verses 3 and 4, Jacob addresses Reuben, his eldest son. Reuben showed promise at first, excelling in strength and honour. Jacob had high hopes for Reuben. But those hopes were not realised. Reuben did not discipline his desire. Consequently, his character proved to be turbulent.      

The Hebrew root word, translated as turbulent, means to be insolent, proud, undisciplined, reckless, uncontrollable or unstable.

Reuben forfeited his rights as first-born son because he slept with one of his father’s concubines, Bilhah, the maid servant of his stepmother Rachel.

In other words, Reuben committed adultery with one of his father’s wives.

Reuben’s act of adultery didn’t happen by accident. Adultery doesn’t work like that. Reuben kept feeding the vultures of desire until one day he was overcome.

Reuben’s turbulent undisciplined unstable character resulted in him losing the privilege and responsibility of leading the family. From the perspective of Jacob’s other sons, this was a blessing. You don’t want people with a turbulent character in charge.

What about Simeon and Levi, Jacob’s second and third sons? Well, they didn’t fare much better. Verses 5-7 tell us Simeon and Levi shared a similar character, one shaped by violence and cruelty. Fair warning, what I’m about to say is not easy to hear. 

Simeon and Levi had a sister called Dinah. Back in the land of Canaan, Dinah made friends with some of the local girls. A young man by the name of Shechem took a fancy to Dinah and forced himself on her. Afterwards, he approached Jacob asking if he could marry Dinah.

Dinah’s brothers acted deceitfully. They insisted that Shechem and all the males in his family be circumcised first, before Shechem married Dinah. So, the men of Shechem were circumcised and, while they were still in pain, Simeon and Levi took their swords and killed every male in the town.

Then they carried off all their wealth and their women and children. This was an evil thing to do. Simeon and Levi did not discipline their desire for revenge and so they too forfeited the privilege and responsibility of leadership.

Now at the end of his life, Jacob says of Simeon and Levi, ‘Let me not enter their council, let me not join their assembly…’ Jacob wants nothing to do with that kind of behaviour.

Jacob was so disgusted with his sons that he cursed their anger. Notice though that Jacob does not curse his sons. He curses their anger and cruelty. Jacob is sending a clear message of what is acceptable for the people of God and what is not.   

Simeon and Levi had ended Shechem’s family line and so their own descendants would be scattered. This in fact happened. Centuries later, the Simeonites ended up living in various places throughout Canaan, while the Levites were dispersed throughout the land, serving as priests.

Two things we note with Jacob’s words to Reuben, Simeon and Levi. Firstly, Jacob does not cover up his sons’ crimes. Jacob does not sweep their evil deeds under the carpet. Nor does he excuse them.

Jacob brings what they did out into the open. As painful as this must have been it was necessary, like draining an abscess to prevent the infection from spreading.

We are reminded of the Royal Commission of Inquiry who, this past week, delivered its final report into abuse in care. This report is about bringing the truth into the open. Through pain and trauma. From darkness to light.

The second thing we note, is that despite Reuben, Simeon and Levi’s poor choices, Jacob did not exclude them or their descendants from the family or the nation of Israel. They still belonged to the people of God. This is grace. Truth with grace.

Judah’s character:

When Jacob comes to his fourth son, Judah, we note a positive change. Reuben, Simeon and Levi get five verses between them. Judah gets five verses all to himself. And it is good stuff too. Top shelf. No reprimand.

Kahlil Gibran once wrote, ‘Out of suffering have emerged the strongest souls; the most massive characters are seared with scars’. Is Kahlil Gibran saying that suffering develops character? Or is he saying that suffering reveals character?

Hmm? I’m not sure we can make a formula out of it. Too much suffering, at the wrong time, risks destroying good character, rather than building it. That said, God is able to use suffering to shape a person to serve his purpose.

Judah was a massive character, seared with scars. Some of those scars were his own doing, like when he sold Joseph into slavery and had to live with the guilt of causing his father Jacob untold grief.

Or the time he slept with his daughter-in-law (Tamar) thinking she was a prostitute. Judah tried to cover it up, but the truth came out and he was humiliated.

Other scars were not his doing though. Judah’s wife died before her time and then he lost two of his sons in short succession. Not his fault. But instructive all the same. Now he knew how his father felt losing Rachel, then Joseph.

Perhaps this was why Judah offered himself as a slave in Benjamin’s place, to save his father (Jacob) from further suffering. Would Judah have done this if he hadn’t suffered personal loss and humiliation? It is beyond our knowing.

What we do know is the future looked bright for Judah and his descendants.

Jacob’s words, in verses 8-10, make it clear that the tribe of Judah will lead the nation of Israel. In verse 8, Jacob says Judah’s brothers will praise him and bow down before him.

Also, that Judah’s hand will be on the neck of his enemies. This literally happened with king David, one of Judah’s descendants. David killed the Philistine, Goliath, cut his head off and lifted the giant’s head in victory.

The leadership imagery continues in verse 9 where Jacob refers to Judah as a lion. A lion is the king of the jungle, symbolic of sovereignty, strength and courage. Judah’s descendants (through the line of David) would become the ruling tribe among the southern tribes of Israel.

Jesus is the greater descendant of Judah though, for Jesus is the King of kings. In the book Revelation (at the end of the Bible) the apostle John has a vision in which one of the elders says to him, ‘Do not weep! See the Lion of the tribe of Judah, the Root of David, has triumphed…’  The Lion of the tribe of Judah refers to Jesus who has triumphed over sin and death.

Returning to Genesis 49, we find more leadership metaphors in verse 10 where Jacob says, ‘The sceptre will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongsshall come and the obedience of the nations shall be his’.

Many commentators believe this verse refers to Jesus, the Messiah, who will reign over all the nations of the earth. These words are pregnant with hope. Jacob foresees a time when people everywhere will obey God. This will be heaven on earth.     

The donkey in verse 11 is an image of peace. To ride a donkey (as opposed to a war horse) was a sign that the king comes in peace. David rode into Jerusalem on a donkey as did Jesus many centuries after him.

Tethering the donkey to a vine speaks of a settled life. The vine is often used as a metaphor for Israel. So, the idea here is that the people of God will one day enjoy stable peaceful government through the Messiah.

The picture of washing his garments in wine indicates abundance, like bathing in milk or feeding eye fillet steak to your dog. Excess wine also points to a time of great joy and celebration. 

We are reminded of Jesus’ first miracle at the wedding in Cana, where the Lord transformed over five hundred litres of water into fine wine. Jesus’ coming heralded abundance and joy.

In verse 12 Jacob says, ‘His eyes will be darker than wine, his teeth whiter than milk’. This is poetry. If your eyes and teeth are healthy then you are in good shape inside and out. Jacob is painting a picture of good health and vitality.

Not just good physical health but spiritual vitality as well.

Conclusion:

When we consider the character of Jacob and his sons we notice two things.

Firstly, character is not one dimensional. Human character has layers. We are a mixture.

When we are young, we don’t always know our own character very well.

We may think we are decent enough human beings until circumstance throws us a curve ball and we respond in a way that proves we are not as good as we thought we were. Most people as they get older have fewer illusions about their character. We call this process, ‘growth in self-awareness’.

In those moments, when you realise some flaw in your character, try to be kind to yourself. Know that God’s grace is sufficient for you. Yes, we each have shortcomings and gaps in our character. But we also have a basic God given goodness, for we are made in the image of God.

The second thing we learn from Jacob’s insights, in Genesis 49, is that character is not fixed. Human character is malleable, it can change, like clay in the potter’s hand. God in his wisdom is able to reform and refine our character. But it will probably hurt.

To be a Christian is to be on a journey with Jesus. This journey will inevitably change us if we stick with it. Our destiny is to become more Christ-like in our habits and character. To be transformed into his likeness, without losing our uniqueness.  

While some effort is required of us, I don’t believe we can achieve Christ-like character in our own strength. We need the help of God’s Spirit and God’s people. More than that, we need to rely on the goodness of Jesus’ character.

Let us pray…

Gracious God, grant us the serenity to accept the things we cannot change, the courage to change the things we can and the wisdom to know the difference. Through Jesus we pray. Amen.

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What is character? How is character formed?
  3. How did Jacob’s character change over time? Why did Jacob speak his deathbed words to his sons in the open for all to hear?
  4. What role has suffering played (if any) in the (re)formation and refinement of your character? Can you think of a specific example?
  5. Discuss / reflect on the imagery of Jacob’s words to Judah, in verses 8-12.  In what ways do Jacob’s words here point to Jesus?
  6. What layers are you aware of in your character? Can you think of a time when you became aware of a character flaw? What happened? How did you deal with it? Would you handle things differently in future?
  7. If there was one thing about your character you would like to be different, what would it be? Is this something to change or something to accept? Give this to God in prayer.
Tawa Baptist

Blessed

Scripture: Genesis 48:13-20

Video Link: https://youtu.be/a4dc1e1e3Rs

Structure:

  • Introduction
  • Words of blessing
  • Hands of blessing
  • Conclusion

Introduction:

Good morning everyone.

“A bell is no bell ‘til you ring it. A song is no song ‘til you sing it. And love in your heart wasn’t put there to stay. Love isn’t love ‘til you give it away.”

Who can tell me what stage musical that song line comes from? [Wait]

That’s right, The Sound of Music. ‘Love isn’t love ‘til you give it away.’

This morning we continue our series in the life of Joseph. Last week we heard how Jacob adopted Joseph’s sons. In today’s reading Jacob blesses Joseph and his sons, Ephraim and Manasseh. We could say, “A blessing isn’t a blessing ‘til you give it away.” From Genesis 48, verse 13, we read…

13 And Joseph took both of them, Ephraim on his right toward Israel’s left hand and Manasseh on his left toward Israel’s right hand, and brought them close to him. 14 But Israel reached out his right hand and put it on Ephraim’s head, though he was the younger, and crossing his arms, he put his left hand on Manasseh’s head, even though Manasseh was the firstborn.  15 Then he blessed Joseph and said, “May the God before whom my fathers Abraham and Isaac walked faithfully, the God who has been my shepherd all my life to this day, 16 the Angel who has delivered me from all harm—may he bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly on the earth.” 17 When Joseph saw his father placing his right hand on Ephraim’s head he was displeased; so he took hold of his father’s hand to move it from Ephraim’s head to Manasseh’s head. 18 Joseph said to him, “No, my father, this one is the firstborn; put your right hand on his head.” 19 But his father refused and said, “I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations.”  20 He blessed them that day and said, “In yourname will Israel pronounce this blessing: ‘May God make you like Ephraim and Manasseh.’” So he put Ephraim ahead of Manasseh.

May the Spirit of Jesus illuminate God’s word for us.

In these verses Jacob (also known as Israel) uses his words and his hands to bless Joseph’s sons. Let’s begin with Jacob’s words of blessing.

Words of blessing:

When I think of what it means to bless someone, I imagine some kind of tangible action which makes another person’s life better, or at least less difficult. For example, mowing their lawns or cooking them a meal or listening with understanding or doing some act of service to support them. In my mind, a blessing is a practical expression of love.

But this is not exactly the kind of blessing we find in Genesis 48. Jacob doesn’t do anything practical to make Ephraim and Manasseh’s life less difficult. Jacob simply speaks good words over their lives and places his hands on them. In this process though, something unseen yet powerful & lifegiving is communicated.

At the end of the service each week, someone (usually me) speaks a benediction (or a blessing) over the congregation. The word benediction has Latin origins. ‘Bene’ means well and ‘diction’ means speaking. So, a benediction is literally, ‘speaking well’ or ‘saying good things of someone’. [1] 

Our society today tends to discount words. We often use words carelessly or cheaply. But words have a certain power of their own, like seeds planted in our soul. We need to be sowing the seed of good words in people’s lives.  

Some years ago, when I was training for ministry, I spent a summer working as a chaplain at Greenlane Hospital, visiting patients. There was one man there, around my age, who was recovering from a stab wound.

He told me he was from Maketu, in the Bay of Plenty, not far from where I used to live. Sadly, he believed he was cursed. When he was young, an old woman pointed the bone at him and said some bad words over his life, the opposite of a benediction. Since then, he had been in and out of prison.

Words can be powerful things. What he needed was a blessing. What if that woman had spoken good words over his life, words of peace conveyed with warmth and love.

In verses 15 and 16 we read the words of blessing Jacob speaks over Joseph’s sons and, by extension, Joseph himself.

What we notice with Jacob’s blessing is the way God is front and center throughout. Four times God is referred to in the space of two verses. Jacob does not try to bless Ephraim and Manasseh in his own strength. He calls upon God Almighty to bless them.

Sometimes we Christians carry a heavy burden. We may feel like the weight of responsibility for blessing others rests squarely on our shoulders. It doesn’t. Any blessing (whether in word or deed) is done by God’s grace and in his power. We are simply vessels for carrying and imparting God’s blessing.

If the blessing is the tea, then you are the tea pot. The pot does not make the tea.  The pot merely holds the blessing while it brews. God makes the tea (or the blessing) and pours it out at the right time. 

As Paul says in his letter to the Corinthians, we have this treasure in jars of clay to show this all-surpassing power is from God and not from us.     

In verse 15, we notice how Jacob’s words about God are not an abstract theory with no grounding in life’s realities. Jacob’s blessing comes from his own experience of God and the experience of his fathers.

Jacob begins by saying, ‘May the God before whom my fathers Abraham and Isaac walked…’

This speaks of a God who transcends time and geography. The God who blesses people through Jacob was around a long time before Jacob came on the scene, and he will continue to be around long after Jacob has gone.

What’s more, God is not fixed in one place like a statue or a building.

God moves around with his people. He walks with them wherever they go.

When Jacob talks about his father and grandfather walking faithfully before God, he is probably alluding to God’s covenant with Abraham. God’s covenant called for loyalty and trust. Jacob wants Ephraim and Manasseh to understand that being blessed carries a responsibility to honour the covenant with God.  

In the next line Jacob gets personal saying, ‘…the God who has been my shepherd all my life to this day…’

Jacob, who made his living as a shepherd, talks about God being his shepherd.

I wonder if David took inspiration from Jacob when he wrote the 23rd Psalm. ‘The Lord is my shepherd, I shall not want…’

The image here is one of security. To be blessed by God means having God lead, feed and protect you, like a shepherd. This means, for the blessing to be effective, Joseph’s sons must trust God enough to follow where he leads.

In verse 16, Jacob talks about the angel who has delivered me from all harm.

Most commentators think the angel here is a poetic way of referring to God. The key word though is delivered. It can also be translated as redeemed.

As in the ‘kinsman redeemer’. The close relative who gets you out of trouble, who redeems your life from slavery and financial ruin. Boaz (in the story of Ruth) is the classic example of a kinsman redeemer.

Jacob knew God’s deliverance and redemption on more than one occasion. God delivered Jacob from Esau who wanted to kill him. God delivered Jacob from Laban, who wanted to cheat him. And God delivered Jacob from grief and despair by redeeming Joseph’s life.  

What we notice here is the way the God of Jacob closely resembles Jesus.

Jesus is the good shepherd who lays down his life for his sheep. Jesus is our kinsman redeemer.

Jacob frames God’s blessing of Ephraim and Manasseh in terms of great increase on the earth. This probably means having lots of descendants, which did happen over the centuries that followed.

The underlying principle at work in God’s blessing is abundant life. Abundant life may blossom in a whole variety of ways. Often ways that transcend the physical.   

When we think of Jesus, we note he died relatively young and had no biological children. Nevertheless, he has millions of spiritual descendants.

Jesus came that we may have life in all its fullness. Jesus was all for abundant life and fruitfulness. However, the path to life and blessing is not always smooth or pleasant. Jesus turns our understanding of blessing on its head.

Jesus described those who are poor in spirit as blessed because the kingdom of heaven belongs to them. Likewise, those who mourn are blessed because they will be comforted. And so on.

To be poor in spirit and to mourn is obviously not an ideal state of being.

But, as painful as it feels, being emptied by suffering and grief prepares us to receive God’s blessing. ‘A heart that is broken is a heart that is open.’ [2]

Okay, so those are Jacob’s words of blessing for Joseph’s sons. What about Jacob’s hands of blessing.

Hands of blessing:

Are you left or right-handed? Historically the left hand often carried negative connotations. The Latin word for ‘sinister’ means ‘on the left side’. And in English the word ‘left’ comes from the old Anglo-Saxon word for ‘weak’. In contrast, the right hand is associated with virtue and honour and being right.

In the Middle Ages lefties were, at times, thought to be cursed and in league with the devil, which resulted in burning at the stake.

The stigma and superstition of being left-handed carried over into the following centuries. King George the sixth, who was monarch of England from 1936 to 1952, was left-handed but his father (king George the fifth) forced him to write with his right hand.

Even today there is a certain negativity attributed to the left hand. For those who are familiar with the dating app, Tinder, you swipe right (so I’m told) if you like someone and you swipe left if you don’t. Right for accept’. Left for reject. Sounds quite brutal.  

Perhaps all this prejudice and superstition is because left-handed people are in the minority. It is thought that somewhere between 85-90 percent of people are right-handed, with only 10-15 percent being left-handed.

Now let me say, there is nothing wrong with being left-handed. You are not bad or cursed or anything else if you happen to be left-handed. Our handedness is simply a product of the way God makes us, like eye colour or being good with numbers or preferring savoury to sweet. God likes diversity.

In verse 13 we read how Joseph took great care to line his sons up correctly for Jacob. Joseph made sure his eldest son, Manasseh, was positioned to receive the right hand of blessing and Ephraim, the younger son, was positioned to receive Jacob’s left hand. Joseph believed (like most people of his time and culture) that the right hand of blessing was somehow better than the left hand.

But Jacob upset Joseph’s careful arrangement by crossing his hands over,

so the right hand of blessing went to Ephraim (the younger son) and the left hand of blessing went to Manasseh. Jumping ahead to verse 17, we read how Joseph was displeased by this.

The English translation is a bit soft here. The original Hebrew is stronger.

It says more literally that what Jacob did was evil in Joseph’s eyes. [3] 

It was like using the wrong name at a wedding.

Do you remember that episode from the TV show, Friends, when Ross is getting married to Emily but instead of using Emily’s name in his vows he uses Rachel’s name. (Rachel was one of Ross’ old girlfriends.) What Jacob did, in blessing the younger son with his right hand, was like that. A major faux pas. 

Joseph, who we know by now is very proper and righteous in all his ways, tries to correct his father, Jacob. Joseph tries to move Jacob’s right hand off Ephraim’s head and onto Manasseh’s head. Maybe Jacob is confused. Maybe his blindness has caused the mistake.

But the old man, Jacob, knows what he is doing. This is no mistake. Jacob says to Joseph, “I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations.”

The text does not explain why Jacob crosses his hands. His actions are inexplicable just as God’s actions are often inscrutable. The hand of God is free to move and bless and shape history as he wishes.  God’s reasons do not bow to our cultural norms or traditions. God does not need to explain himself.

Jacob is not startled or angry with Joseph for interrupting him.

Jacob understands Joseph’s concern, without changing the decision.

The blessing is irreversible.

To his credit Joseph, now the ruler of Egypt, does not force Jacob’s hand.

In faith Joseph humbly accepts the father’s will, even if he cannot understand it. Note though that Ephraim and Manasseh both get the same words. Both brothers are blessed for the sake of Joseph. Only the younger is put first. 

In verse 19, Jacob talks about the younger brother (Ephraim) becoming greater than his older brother. What is greatness?

I’m reminded of the request of James and John, in Mark 10, to sit on Jesus’ left and right in his glory. It seems James and John had ambitions of greatness.

Jesus is not angry or impatient with them. Jesus graciously points out that they don’t know what they are asking. Then the Lord goes on to define greatness…

“…whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all. 45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

According to Jesus the greatest is not the most powerful or the most successful or the most popular. Rather the greatest is the servant of all.

Joseph was the Prime Minister of Egypt and yet that did not make him the greatest. Joseph was the greatest among his brothers because he was the servant of all. God blessed many thousands of people through Joseph.

Conclusion:

Love in your heart wasn’t put there to stay. Love isn’t love ‘til you give it away.

On hearing that again we might focus on the giving it away part. But before we can give love away, we must first have it put there by someone. We must be open to receive love.

Jacob puts his love in Joseph’s heart by giving Ephraim and Manasseh his blessing. And, to their credit, they receive Jacob’s blessing in an attitude of quiet trust, just as they humbly accepted Jacob’s adoption of them.

It’s quite difficult in kiwi culture to properly receive words of love and blessing. When people speak good words to us, we often deflect or minimize their comments. Good words raise a red flag. Can I trust what they say or is this a sucker punch? Tall poppies get cut down in New Zealand.

As difficult as it may be, we need to learn to accept the blessing God wants to give. We cannot give to others something we have never experienced or received ourselves. We cannot conjure up blessings out of thin air.

If the tea pot refuses to let the tea and water in to brew, it will have nothing to pour out. Before you can bless others, you must be open to receiving God’s blessing. You must let God put his love in your heart.   

God’s blessing is often communicated by the power of his Spirit, through ordinary people. So, receiving God’s blessing means letting honest, trustworthy people speak good things into your life, into your soul.

May you be blessed this week with knowing and feeling God’s love and grace for you personally, deep in your heart. Amen. 

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What do you think it means to bless someone? What does it mean to be blessed by God?
  3. What difference have good words (or bad words) made in your life? What was said to you and how did that affect you?
  4. What is Jesus’ take on blessing? With Jesus’ beatitudes in mind, are you on a path to blessing?
  5. Are you left or right-handed? What difference does it make?
  6. Why does Jacob cross his hands over when blessing Ephraim and Manasseh? What might this reveal about God’s ways? 
  7. What is Jesus’ take on greatness? Why was Joseph great?   
  8. Why is it important to receive the blessing God wants to give? How might we remain open to receive God’s blessing?

Outtakes

When Jacob says, in verse 16, ‘may they be called by my name’, he means may Ephraim and Manasseh be reckoned among the twelve tribes of Israel, with a share in God’s covenant promises to Abraham. This is an affirmation of Jacob’s adoption of Joseph’s sons, which we heard about last week.

[1] Refer Henri Nouwen’s book, ‘Life of the Beloved’, page 56.

[2] This is a lyric from a U2 song, by Bono.

[3] Refer Bruce Waltke’s commentary on Genesis, page 600.

Tawa Baptist

Adopted

Scripture: Genesis 48:1-12

Video Link:  https://youtu.be/nSRh04MBs78

Structure:

  • Introduction
  • Why Jacob Adopts (1-7)
  • How Jacob Adopts (8-12)
  • Conclusion

Introduction:

Good morning everyone.

Last week we had a dedication ceremony for Micah. And next week we have a graduation ceremony for those children moving up a level in Kids’ Church.

Ceremonies like this help to mark special occasions. Ceremonies are a way of saying this is important. This matters. More than that, ceremonies bring things into effect. They make it official. 

We have ceremonies for all sorts of occasions. Weddings, funerals, baptisms, becoming a citizen, bestowal of awards, ANZAC day, powhiri, and so on.

While people of faith usually value ceremonies and find meaning in them, mainstream society, in general, is relatively casual in its approach. Most people today don’t think the ceremony is that important.   

This is quite different from the attitude of people in the ancient world. In Biblical times things were not complete, they weren’t done properly, until a ceremony had taken place. Ceremonies were a must have.

This morning we continue our series in the life of Joseph. Last week we heard about the ceremony Jacob used to update his Will. And next week we will read about Jacob’s special blessing ceremony. Today’s reading though focuses on an adoption ceremony. From Genesis 48, verse 1, we pick up the story…    

Some time later Joseph was told, “Your father is ill.” So he took his two sons Manasseh and Ephraim along with him. 2 When Jacob was told, “Your son Joseph has come to you,” Israel rallied his strength and sat up on the bed.

3 Jacob said to Joseph, “God Almighty appeared to me at Luz in the land of Canaan, and there he blessed me 4 and said to me, ‘I am going to make you fruitful and increase your numbers. I will make you a community of peoples, and I will give this land as an everlasting possession to your descendants after you.’ 5 “Now then, your two sons born to you in Egypt before I came to you here will be reckoned as mine; Ephraim and Manasseh will be mine, just as Reuben and Simeon are mine. 6 Any children born to you after them will be yours; in the territory they inherit they will be reckoned under the names of their brothers. 7 As I was returning from Paddan, to my sorrow Rachel died in the land of Canaan while we were still on the way, a little distance from Ephrath. So I buried her there beside the road to Ephrath” (that is, Bethlehem).

8 When Israel saw the sons of Joseph, he asked, “Who are these?”

9 “They are the sons God has given me here,” Joseph said to his father.

Then Israel said, “Bring them to me so I may bless them.” 10 Now Israel’s eyes were failing because of old age, and he could hardly see. So Joseph brought his sons close to him, and his father kissed them and embraced them. 11 Israel said to Joseph, “I never expected to see your face again, and now God has allowed me to see your children too.” 12 Then Joseph removed them from Israel’s knees and bowed down with his face to the ground.

May the Spirit of Jesus illuminate God’s word for us.

In this passage Jacob adopts Joseph’s two sons, Ephraim and Manasseh.

In verses 1-7 Jacob explains why he is adopting two of his grandsons. And in verses 8-12 we read how Jacob adopts. That is, the ceremony of adoption. Let’s begin with Jacob’s explanation of why he is adopting Ephraim and Manasseh.  

Why Jacob adopts:

Normally when we think of adoption, we imagine a couple who want to have children but for whatever reason can’t, so they go through the long and difficult process of adopting kids. 

Or we might think of Whaangai, a Maori tradition, in which a child is raised by grandparents or someone in their wider whaanau.

Jacob’s adoption is not the same as either of these scenarios. It does have a formal, legal aspect to it and it is a family type adoption. However, Ephraim and Manasseh are no longer small children in need of care. Nor is Jacob able to take care of them.

We know from the end of Genesis 47 that Jacob was near death and verse 1 of Genesis 48 tells us that Jacob was ill. This is the first time in the Bible that illness is mentioned.  

Sometimes we get a warning that death is imminent. Other times death comes out of the blue, as a complete shock. Illness can serve as a prompt to get our affairs in order. It also gives family members the opportunity to say goodbye.   

In any case, Jacob is in no condition to take care of grandchildren. He needs his family to take care of him. So why is Jacob (at a 147) wanting to adopt Joseph’s sons, who are now in their early 20’s and hardly in need of looking after.

Well, in ancient times it was common practice that the eldest son received a double portion of the estate when the father died. By adopting Joseph’s sons, Jacob is effectively blessing Joseph with a double portion of the inheritance, even though Reuben is the eldest of Jacob’s sons.

To put it another way, Joseph’s two eldest sons will be reckoned as Jacob’s two eldest sons. So, the descendants of Manasseh and Ephraim will receive an allotment of land in Canaan. In this way, Jacob gives Reuben’s double share to Joseph. Reuben and Simeon don’t miss out though. They still get a share.

So as to avoid a family dispute later on, Jacob sets out a sound spiritual and legal basis for his decision.

In verses 3 and 4, Jacob remembers God’s promises to him. Although Jacob is not currently in possession of the land, he looks forward in faith to that time when God will increase his numbers and give his descendants the land as an everlasting possession.

Jacob is connecting his adoption of Joseph’s sons to God’s promises. This adoption is an example of Jacob’s faith expressing itself in love. You can’t get a better reason than that.

By quoting what God said to him, Jacob is also reminding people of his credentials. None of Jacob’s sons can say they have heard God speak to them in the way Jacob has. And since there is no higher authority than God Almighty, Jacob’s decision cannot be contested by his sons. 

In verse 7 Jacob talks about the premature death of his wife Rachel. At first glance we might think this is an old man getting a bit lost in his memories and digressing from his main point. But it’s not. Jacob is right on point with this comment about Joseph’s mother.

Jacob is drawing attention to the fact that, because Rachel died relatively young (while still of childbearing age), he missed the opportunity to have more children by her.

In the cultural thinking of the ancient near east, when Jacob adopted Joseph’s sons, Manasseh and Ephraim also become Rachel’s sons. And as such they take the place (posthumously) of other children Rachel may have had to Jacob, if she had lived longer. [1]

That argument wouldn’t stand up in the family courts today, but it made for solid case law in Old Testament times.      

Did you know the head of a dandelion actually consists of many small flowers. A single dandelion head is a community of flowers. Jacob’s family in Egypt was a bit like a dandelion. It was a community of people soon to multiply and grow.

When we think of this adoption from Manasseh and Ephraim’s point of view, we begin to appreciate what Jacob did for them personally.

Joseph’s sons were not like their cousins. They had never set foot in Canaan. They had been born and raised in Egypt and they had an Egyptian mother. Maybe they struggled to speak the Hebrew language. Perhaps they felt like strangers in their own family.       

Being adopted by their grandfather would have given Manasseh and Ephraim a deep sense of belonging. It would have strengthened their Hebrew identity, giving them an honoured place in the dandelion head of Jacob’s family.   

Okay, so we have heard why Jacob adopts Joseph’s sons. Now let’s consider how Jacob adopts Ephraim and Manasseh. In verses 8-12 we catch a glimpse of the adoption ceremony.

How Jacob Adopts:

What do these four things have in common: a wedding, a baptism, a powhiri and a funeral? [Wait]

That’s right, they are all ceremonies. Each of these ceremonies involves spoken words and symbolic actions. And you’ll notice that each of these ceremonies create connections. They bring people together and form a bridge from one state of being to a new state of being.  

With a wedding, two people’s lives become one and two families come together. As the couple exchange vows and rings and a kiss, they enter a new state of being, marriage.

With a baptism, the person being baptized is joined to Christ and they become a part of the people of God, the church. Words are pronounced over the baptismal candidate and water is used as a symbol of cleansing and rebirth.

With a powhiri the manuhiri (or the guests) are properly welcomed onto the Marae and are joined with the mana whenua (the people of that place). Speeches and waiata are exchanged and then people line up to hongi before having a kai.  

With a funeral ceremony the body of the deceased is being returned to the earth and their spirit is committed to God. A funeral marks the transition from one state of being to another. From this life to the next. Eulogies are given, words of committal are spoken and flowers or dirt are put on the coffin.

In verses 8-12 of Genesis 48, we catch a glimpse of the formal ceremony Jacob uses to adopt Joseph’s sons. This adoption ceremony is serious business. It has all the gravity and sacredness of a marriage ceremony or a baptism. Manasseh and Ephraim enter a new state of being. They become Jacob’s sons. 

When Jacob says, in verse 8, “Who are these?” It’s not that Jacob doesn’t know who Manasseh and Ephraim are (even if he is a bit blind). It’s simply that the adoption ceremony follows this formal ritual.

Sort of like a wedding ceremony when the celebrant says, “Who gives this woman to be married?” And the parents say, “We do”.  Everyone in the room knows who the parents of the bride are but you still say the words to complete the protocol.

Joseph answers his father saying, “They are the sons God has given me here”.

Then Joseph brings his sons close to Jacob. If the boys weren’t grown men, Joseph might put them on Jacob’s knees. More likely, in this situation, Manasseh and Ephraim stand between Jacob’s knees, while Jacob sits on the edge of the bed.

The symbolism here is of a child coming from a parent’s loins. It’s like saying, ‘You have the same standing as a biological child. You are my blood’.

Jacob then embraces and kisses Joseph’s sons. Again, this might be a symbolic gesture similar to a wedding ceremony when the celebrant says, “You may kiss the bride”. Except the kiss of adoption will be that of a father and not a spouse.

And, as verse 11 indicates, the embrace and the kiss are not just for show. Jacob is expressing real warmth and love for Ephraim and Manasseh. He is also expressing gratitude to God.

For people of faith, a ceremony is empty if God is not in it. Although God is unseen, he is the most important person in the room and needs to be acknowledged as such.  

We are talking here of the sacramental aspect of ceremonies. In simple terms, a sacrament is something which conveys the presence and power of God. Christians believe it is the presence of God which makes the ceremony effective.

By way of analogy, imagine a bottle of wine. The ceremony is like the bottle and God’s presence and power is like the wine. A ceremony without God’s presence is like an empty bottle of wine. The purpose of the ceremony is only fulfilled when the wine of God’s Spirit is present.

Sacraments come in many forms. Marriage can be a divine sacrament when the Spirit of Jesus is active in the relationship to foster respect and intimacy.

Likewise, musical worship can be a sacrament when the Spirit of Jesus transports us to a place of deeper communion with God.

Enjoying a cup of tea and a good chat with a friend can also be a sacrament, when words of grace and truth are spoken, and loneliness is cast out. 

The church, the people of God, are a sacrament to the world

With any sacrament there is an element of mystery. We don’t know how God conveys his presence and power, but on a spiritual level we sense the Lord has communicated something of himself.

With Jacob’s adoption ceremony, God’s presence and power is honoured throughout. In verse 9, Joseph acknowledges that his children are a gift from God. And, in verse 11, Israel (aka Jacob) acknowledges God with gratitude for allowing him to see Joseph again and to adopt Joseph’s sons.

God’s presence and power is around us all the time, at church, at home, at school, at work, in the car or on the train. Sometimes though we are in too much of a hurry to notice the sacred in the everyday. Sometimes we need to slow down and be still so we can enjoy God’s presence in the simple things.

In verse 12, the adoption ceremony ends when Joseph removes his sons from (between) Jacob’s knees, before bowing down with his face to the ground.

It is unclear whether Joseph is bowing down to honour his father, Jacob, or to worship God. Perhaps it is both.

Joseph is thanking his father for blessing him with a double portion, by adopting his sons. And, at the same time, Joseph is acknowledging God Almighty who made this possible.

We note that Ephraim and Manasseh say nothing. They are led by their father Joseph and humbly receive what their grandfather Jacob wants to give them. Throughout the process they trust themselves to Joseph and Jacob.

Ephraim and Manasseh provide a model for us. As believers in Christ, we are led by the Spirit of Jesus and we humbly receive what God the Father wants to give, in an attitude of trust.  

Conclusion:

In his letter to the Romans, Paul reminds us how we are adopted by God. From Romans 8, verse 14, we read…

14 For all who are led by the Spirit of God are sonsand daughters of God. 15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons and daughters, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ,   

Let’s sit with that for a little bit. Through your faith in Jesus, you are adopted into God’s family. You stand to inherit the kingdom of heaven. Your identity is in Christ. Your place of belonging is the kingdom of God. You are royalty. You are special. You were bought with a price. You are loved more than you can imagine.

As those who have put their faith is Jesus, our everlasting possession is not an acreage of dirt in the middle east. Our everlasting possession is an inheritance in the kingdom of heaven.

Like Manasseh and Ephraim, we have done nothing to earn or deserve this.

It is only by the amazing grace of God. All we can do is humbly accept God’s adoption of us through faith in Jesus and by the sacrament of God’s Spirit.

May God bless you with an awareness of his presence and power at work in your life every day. Amen.    

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What is your attitude (or feeling) in relation to ceremonies? Are they a must have, or just an optional extra? Thinking of your own experience, what kinds of ceremonies have you found meaningful? Why was that?
  3. Why does Jacob adopt Joseph’s sons?
  4. Where does your sense of belonging and identity come from?
  5. What are some of the key elements in Jacob’s adoption ceremony?
  6. What is a sacrament? When are you aware of God’s presence and power at work in your life?
  7. What can we learn from Manasseh and Ephraim’s example?  

[1] Refer Bruce Waltke’s commentary on Genesis, page 597.

Tawa Baptist

Jacob’s Will

Scripture: Genesis 47:28-31

Video Link: https://youtu.be/lJR8sOJrNtM

Structure:

  • Introduction
  • Long Life
  • Strong Hope
  • Conclusion

Introduction:

Good morning everyone.

Over the past four months we have been working our way through a series on the life of Joseph in the book of Genesis.

The book of Genesis is a book of beginnings. The beginning of the world at creation. A new beginning for the world after the great flood and the beginning of the people of God, with the narratives of Abraham, Isaac and Jacob. 

Given that Genesis is book of beginnings, it is somewhat curious that most of the last three chapters of Genesis deal with an ending, the death of Jacob. Three chapters might seem like a lot to devote to Jacob’s death, when it could be covered with one short verse. So why give it so much attention?

Well, death is a part of life which we must accept. Perhaps the authors of Genesis wanted to give their readers a few clues about how to prepare for death. How to face death well and without fear.

Perhaps too we are to understand death, not just as an ending, but also as a beginning. Every new beginning starts with some other beginning’s end.      

This morning we pick up Joseph’s story from Genesis 47, verse 28…    

28 Jacob lived in Egypt seventeen years, and the years of his life were a hundred and forty-seven. 29 When the time drew near for Israel to die, he called for his son Joseph and said to him, “If I have found favour in your eyes, put your hand under my thigh and promise that you will show me kindness and faithfulness. Do not bury me in Egypt, 30 but when I rest with my fathers, carry me out of Egypt and bury me where they are buried.” “I will do as you say,” he [Joseph] said. 31 “Swear to me,” he [Jacob] said. Then Joseph swore to him, and Israel worshiped as he leaned on the top of his staff.

May the Spirit of Jesus illuminate God’s word for us.

In these four short verses we catch a glimpse of Jacob’s long life and strong hope. First let’s consider Jacob’s long life.

Long Life:

Matt Haig wrote a novel called How to Stop Time. In this book we meet some characters who, for some inexplicable reason, have a life span of around 1000 years. These characters are immune from illness and they age very slowly. So after 500 years they are only in mid-life, the equivalent of being in their 40’s.

Now to some of you the idea of living for 1000 years might sound wonderful. But to others, who may not experience much quality in life, it will sound more like torture. 

Like all good novels Matt Haig’s book is saying something deeper. It’s really about good mental health and how to live well. How to cope with loneliness and change. Maybe, with enough time, we could learn to live better lives.    

Verse 28 of Genesis 47 tells us Jacob lived to the ripe old age of 147 years.

Earlier in Genesis we read how Jacob’s father, Isaac, lived to 180 and his grandfather Abraham lived to 175. Taking those ages at face value, the patriarchs had roughly double the lifespan of people today. 

Although Genesis is not a work of fiction, we may still have difficulty believing the patriarchs lived that long. We might try to rationalize this by saying the numbers are an exaggeration or a scribal error. But in doing that we make God smaller and we diminish our sense of wonder. We clip the wings of imagination and leave no room for mystery.

Just because something is outside our experience, we should not discount it.

It serves us better to imagine how cool it would be to age more slowly. Imagine the good you could do with your life. Imagine the fun you could have.

Derek Kidner, a highly respected Old Testament scholar, says this about the extraordinary ages of the patriarchs. Their life span seems to have been a special providence. (We might think of it as a gift from God.) Their continued vigour (throughout life) shows that this was no mere postponement of death but a spreading-out of the whole life process. [1]

For example, Abraham at say 110 has the vitality of a man in his late 60’s.

Sara, giving birth to Isaac at 90, would correspond perhaps with our late 50’s. So, at 90 Sara is beyond childbearing age, but still able to enjoy making love with her husband.  

By mentioning Jacob’s age of 147, we are reminded that with God nothing is impossible. We are also invited to imagine eternal life. Abundant life. Life without the limitations of illness or infirmity.

For those of you who like mathematics and enjoy finding patterns in numbers, check this out. According to one commentator, Abraham’s age of 175 is equal to 5x5x7. Isaac’s age of 180 is equal to 6x6x5. And Jacob’s age of 147 is equal to 7x7x3.

In this series the squared number (in brackets) increases by one each generation and the coefficient (the number on the end) decreases by two each time. Whoa. Isn’t that cool.

But wait, there’s more. In each case the sum of the factors is 17. That is, 5+5+7 = 17, just as 6+6+5=17 and 7+7+3=17. Joseph was sold into Egypt at the tender age of 17 and Jacob spent the last 17 years of his life in Egypt. [2] There is a beautiful symmetry here.   

Now, we need to be careful not to go overboard and read too much into the numbers. But, at the same time, we need to consider what the numbers might be telling us? The numbers could be saying the lives of the patriarchs and their family are not random or haphazard. God has numbered their days precisely according to his purpose and design.

If you remember the accounts of creation in Genesis 1 & 2, you will know that bringing order to the chaos is how God makes life both beautiful and functional. It appears the numerical patterns in Genesis are saying that God is the master of life and death. God is bringing order to the chaos.

We don’t live anywhere near as long as the patriarchs. Some people’s lives are cut short. While other people’s lives seem to go on longer than they would like. It is difficult to discern any pattern. It often seems random and chaotic.

Part of faith is believing that, despite appearances to the contrary, our lives are not random or pointless. Jesus only lived on earth for 33 years. Yet it is through Jesus’ death and resurrection that God is making all things new and bringing order to his creation.  

Strong Hope:

Jacob’s life was long and his hope was strong.

It was probably Mark Twain who coined the phrase, ‘There are only two certainties in this life. Death and taxes.’

With this in view, let me ask you a very practical question. Do you have a Will? That is, a legally binding document detailing your wishes when you die? You don’t need to answer that now, but you do need to think about it.  

Despite the fact that death comes to us all, research commissioned by Safewill indicates that around 47% of adults in New Zealand don’t have a Will. All adults really should have a Will. And if you get married, or have children or haven’t thought about it for a while, you should probably update your Will.

In the closing verses of Genesis 47 Jacob asked for his son Joseph, so he could do the ancient equivalent of updating his Will. 

The fact that Jacob asks Joseph to do this confirms that Jacob has appointed Joseph as head of the household. Normally, in the culture of the ancient near east, the eldest son would be given responsibility, as head of the family, for carrying out the father’s Will. Reuben was the eldest, but Jacob has chosen Joseph. Jacob trusts Joseph more.

We note that Jacob is not afraid of dying. In verse 30 he describes death as ‘resting’ with his fathers. That sounds quite pleasant, peaceful even. Jacob sees death as a kind of homecoming. Whether he lives or dies, Jacob is confident that his soul is safe with God.

Jacob faces death with a strong sense of hope. Jacob is reconciled to the fact that after he has gone, life will carry on. Things will not end with him.

In accordance with God’s promise, Jacob believes that his descendants will inherit the land of Canaan. And with that hope in mind, Jacob makes Joseph swear to bury his remains in the Promised Land.

Jacob isn’t just doing this for himself. Jacob is doing this to pass on a hope filled vision of the future to his children and grandchildren. It’s like Jacob is saying to his family, ‘This is your legacy. This is what you have to look forward to. A place to belong, to put down roots and call your own.’       

In verse 29, Jacob says to Joseph, ‘…put your hand under my thigh and promise that you will show me kindness and faithfulness…’ What’s this about?

Old Testament expert, Bruce Waltke, says that the ‘thigh’ in this context is a euphemism for genitalia. Jacob is asking Joseph to take an oath by placing his hand near his private parts.

It might seem strange in our culture to make an oath in this way but there is a certain logic to it. This is not a perverse act. It is a sacred thing, done gently, with permission and great respect.

When Abraham wanted to find a bride for Isaac, he also asked his steward to take an oath by putting his hand under Abraham’s thigh.

There is a twin symbolism here, vulnerability and life. To have someone place their hand under your thigh is the very picture of vulnerability. It’s like saying, “You’ve got me by the short and curlies”.    

At the same time, a person’s genitalia represent the source of life and offspring. So, by asking Joseph to place his hand under his thigh, Jacob is basically saying, “the purpose of my life, my future and all I hold dear, is in your hands”. Jacob is trusting Joseph with a lot here.   

Bruce Waltke puts it like this, “When facing death, the patriarchs secure their last will by an oath at the source of life.” [3] 

You’ll be relieved to know that when updating your Will these days, you only have to sign a piece of paper. No touching of the ‘thigh’ is involved.   

Jacob sets the tone of tenderness and respect in the way he says to Joseph,

‘If I have found favour in your eyes…’ Jacob is Joseph’s superior and yet he asks his son politely for this favour. Jacob recognises that Joseph holds the power in this situation.

Jacob wants Joseph to promise to show him kindness and faithfulness. The word translated as kindness, in verse 29, is hesed in the original Hebrew. Jacob is asking Joseph to do hesed for him. In this situation, the specific act of loyal love and kindness involves Joseph taking Jacob’s dead body to bury in Canaan. Something significant that Jacob could not do himself.

An act of hesed like this cannot be compelled or forced. Jacob does not coerce Joseph. He does not try to emotionally blackmail his son. Jacob understands that what he is asking cannot be taken, it can only be given. The old man approaches his son with a poverty of spirit that is genuine and touching.

Jacob did not presume upon Joseph’s good nature but instead made himself vulnerable to rejection before his son.

I am reminded of the leper who comes to Jesus in Matthew 8, kneels down and says to the Lord, ‘Sir, I know you can heal me, if you want to’.

The leper is asking Jesus to show him kindness, to do hesed for him. No doubt this leper has experienced a great deal of rejection and hurt in his life. We can almost hear him thinking, ‘I understand if you don’t want to heal me’. Here is a man who is poor in spirit. Yet he finds the faith to risk further rejection.

I love the winsome way the leper does not pressure Jesus. He understands that what he is asking cannot be taken, it can only be given. It is a tender moment.

And in an equally tender and winsome way, Jesus responds, ‘I want to. Be clean’. And immediately the man was cured of his leprosy.

Have you been routinely rejected and hurt? Does it feel like a risk to ask for help? What act of kindness or hesed do you long for? Hear Jesus’ words for you personally, ‘I want to’.  

Joseph loves his dad and he wants to. So he swears an oath, promising to do hesed for Jacob by carrying out his father’s dying wishes. Words, in ancient times, carried more weight than they do today. These words cannot be taken back.  

The ceremony finishes with the elderly Jacob leaning on his staff worshipping God. Jacob faces death with hope and thankfulness.

There’s an interesting connection between verse 31, of Genesis 47, and the New Testament letter to the Hebrews. In Hebrews 11, verse 21, we read…

By faith Jacob, when he was dying, blessed each of Joseph’s sons, and worshipped as he leaned on the top of his staff.

Now this is curious. Of all the remarkable things Jacob did in his life, why is he commended for blessing Joseph’s sons and worshipping God while he leans on his staff? That doesn’t seem difficult or extraordinary.

Well, faith is not always a grand gesture. Sometimes faith can involve a heroic sacrifice, but most of the time faith appears quite ordinary and unspectacular.

Now in saying that faith is often ordinary looking, I don’t mean it is easy.    

We need to remember that by this stage, Jacob is 147. The outlook you have when you are in your twenties and thirties is not the same as the outlook you will have when you are in your seventies and eighties.

It is one thing to worship God when you are young. It is an entirely different thing to still be worshipping the Lord when you are old and your strength is failing and you’ve lost loved ones.

Jacob is an old man who has lived a hard life. Jacob has struggled constantly with those around him. Most of the hurt he suffered was inflicted by those closest to him, by his family. And if you can’t trust your family, who can you trust?

Add to this the fact that Jacob had to leave his homeland and knows he is going to die in Egypt. It’s a lot.

Despite the wounds he carries, Jacob does not lose his faith in God. Even in the face of death, Jacob is sure of what he hopes for and certain of what he does not see. He still has a firm grasp on God’s promises, even though he knows those promises are not going to be realized in his lifetime.

As ordinary as it may seem, Jacob’s actions in worshipping and blessing bear witness to his strong faith. Jacob can worship God and bless the next generation because he believes his body will be repatriated to Canaan, and his descendants will inherit the land as God promised him.    

Conclusion:

As we get older and our energy and capabilities begin to diminish, we may begin to feel less valuable. We may ask ourselves; how can I be useful? What do I have to contribute? Take a leaf out of Jacob’s book.

As ordinary and unspectacular as it may seem, coming to church to worship God and give your blessing to the next generation is incredibly valuable.

Our faith is not just for our personal benefit. It is also a public good. Yes, there is personal comfort in believing that when I die, I will be safe in the arms of Jesus. That’s real and it’s important.

But there is an equally important public aspect to our faith as well. When younger people see older people worshipping God it communicates to everyone that God is faithful. That the Lord can be trusted and relied upon throughout all of life.

The presence of older Christians makes younger Christians feel safe. And feeling safe is needed more than ever these days.

Furthermore, when older people bless younger people, it makes the next generation stronger. People in their twenties and thirties may not say it but, at a deep level, I believe young people long for the blessing of their elders.

When you bless those who come after you, when you are warm and kind and positive, you say to them, ‘I believe in you. I believe God has good planned for your future and the future of the church’.    

Whether you are younger or older (or in between) may the Lord strengthen your faith and hope that you would be a blessing to others. Amen.  

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. Why does the book of Genesis devote the better part of its last three chapters to the death of Jacob?
  3. What is the significance of the life spans of the Patriarchs? What would you do with your life if you could live as long as Jacob?
  4. Is your Will up to date?
  5. How did Jacob face death? What do you think and feel about death?   
  6. Have you been routinely rejected and hurt? Does it feel like a risk asking for help? What act of kindness (hesed) do you long for?
  7. Why does Hebrews 11 commend Jacob for blessing Joseph’s sons and worshipping God? Why is it important for younger Christians to see older believers worshipping God?

[1] Refer Derek Kidner’s commentary on Genesis, page 117.

[2] Sarna quoted in Bruce Waltke’s commentary on Genesis, page 591.

[3] Refer Bruce Waltke’s commentary on Genesis, page 327.