(10)
After remaining in Bethel for quite a long time, Jacob journeyed on from there (Gen. 35:16). Apparently, this journey away from Bethel was not a positive move. But Jacob's leaving Bethel does not mean that he left the house of God; it means that he was going on in his spiritual experience. Although he had come to Bethel, had stayed there, and had done certain things there, he still had to go on.
We have seen that Genesis is a book of seeds and pictures. We need to understand the significance of all these seeds and pictures. The picture of Abraham, Isaac, and Jacob is a portrait of our spiritual life. The experience of these three men is a picture of the spiritual life of one person following the Lord.
As Jacob was journeying on from Bethel, he experienced a very deep and personal dealing: his beloved wife, Rachel, died as she was giving birth to Jacob's last son, Benjamin (Gen. 35:16-20). This experience was a matter related to both death and birth, a matter of both loss and gain. Jacob lost Rachel and gained Benjamin. If you had to make the choice, would you prefer to keep the mother or to gain the son? The popular Christian concept is to have both the mother and the son. But in the divine economy, if you would gain the last son, you must let go of the mother. Without loss there can be no gain, and without death there can be no birth. Birth comes out of death, for apart from death there is no resurrection. If Rachel had not died, Benjamin could never have come forth.
Rachel represents Jacob's natural choice. Although Jacob had four wives, only Rachel was the natural and original choice according to the desire of Jacob's heart. He was forced to accept Leah and also constrained to take the two maids, Bilhah and Zilpah. But Leah and the two maids were not the choice of Jacob's heart. If you read Genesis carefully, you will see that Jacob's heart was absolutely set on Rachel; he had no heart for the other three. Recall what Jacob did when he feared an attack of Esau and his men. He put the two handmaids and their children at the front, followed by Leah and her children in the middle, and Rachel and Joseph at the rear (Gen. 33:1-2). The fact that Jacob placed Rachel and Joseph at the rear to protect them in case of attack reveals that Jacob's heart was set on Rachel.
Everything in the Bible is purposeful. The death of Rachel is recorded here in chapter thirty-five with a definite purpose. As Jacob was taking his journey, he must have been joyful knowing that Rachel was pregnant again. Perhaps he expected his beloved wife to give him another boy. But as Rachel was giving birth to her second child, she died, and Jacob's natural choice, the desire of his heart, was taken away from him.
Before the experience at Bethel, God tolerated Jacob's natural choice, allowing him to have his heart's desire. But after the experience at Bethel, his natural choice was taken from him. Many of us can testify that before we experienced the church life, we still had our natural concept, natural choice, and natural desire. God even bestowed His blessing upon them. Consider, for example, the birth of Rachel's first child, Joseph. When Joseph was born, Jacob was very happy and might have said, "This is God's blessing upon the desire of my heart. God has blessed my choice." However, after his experience at Bethel, Jacob lost his natural choice.
After you experience the church life, your natural choice must be left behind. Before you came into the church, you still had your natural choice, and God tolerated it. But after experiencing the church life to a certain extent, God will tolerate it no longer. I hope that this will not frighten the young people and cause them to draw back from the experience at Bethel. When they hear about this, some may say, "If this will happen, I will never come to Bethel. Rather, I will stay on the other side of Bethel and go no further. Then I will not lose my natural choice." Yes, after you have had some experience at Bethel, you will lose your natural choice, but you will gain Benjamin, who is a type of Christ.
Verse 18 says, "And it came to pass, as her soul was in departing, (for she died,) that she called his name Benoni: but his father called him Benjamin." This child was given two names, one from his mother and one from his father. Benoni means "the son of sorrow." Rachel gave him this name because she was suffering and in sorrow. But Jacob immediately changed his name to Benjamin, which means "the son of the right hand." In this whole universe there is only One who is both the Son of sorrow and the Son of the right hand — and that One is Christ. On the one hand Christ is Benoni, and on the other hand He is Benjamin. Christ is a wonderful Person with these two aspects. No one has suffered as much sorrow as Christ, and no one has been exalted as high as Christ. Isaiah 53:3 describes Him as "a man of sorrows," Acts 2:33 says that He has been "exalted to the right hand of God," and Hebrews 1:3 says that He is seated "on the right hand of the Majesty on high." Firstly, Jesus was the Son of sorrow, the Son of suffering. Rachel was not the only one to experience this sorrow; Mary, the mother of Christ, also experienced it. According to Luke 2:35, her soul was pierced by the sufferings of her son. But after thirty-three and a half years, in resurrection and ascension Christ became the Son of the right hand of God. Hence, no one can deny that Benjamin was a type of the suffering and exalted Christ.
Suppose you had been Jacob. Would you have been willing to gain this Christ at the cost of losing the desire of your heart? As long as you stay in the church, experience Bethel, set up a pillar, and pour yourself out upon it as a drink offering, you will have no choice. Rachel must die that Benjamin might be born. Hallelujah, Rachel has gone and Benjamin has come!
More than fifty years ago, I heard messages and read books about expressing Christ and manifesting Him. But I was bothered by the fact that I did not know how to lift up Christ or to express Him. For many years I was not able to find the way. Some said that in order to express Christ we must be crucified. But how can a person crucify himself? It is impossible for anyone to nail himself to the cross. Eventually I learned that the way to lift up Christ and to express Him is in the church life. Through the church life "Rachel" will have a marvelous and encouraging delivery, dying that the wonderful Christ may come forth. I have tried every way to uplift and express Christ, and I can testify strongly that none of these ways has been effective. However, after I came to the church and stayed here for a period of time, my "Rachel," my natural choice, was taken away, and Benjamin was brought forth.
The record in the Bible of the death of Rachel and the birth of Benjamin is surely admirable. What a wonderful record it is! Why did Rachel's death not come before Jacob's experience at Bethel? Certainly this was according to the sovereignty of God. In God's sovereignty, Rachel's death occurred right after Jacob's marvelous experience at Bethel. In verse 16 Jacob must have been full of joy from his experiences at Bethel. Also, he eagerly anticipated the birth of another child of his beloved wife, Rachel. But as Rachel's child was being born, Jacob's natural choice was dying. Although Rachel named her second son Benoni, a name of sorrow, Jacob immediately changed the name to Benjamin, a name of encouragement. The fact that Jacob changed the name of his son proves that he was not disappointed or discouraged by the loss of Rachel. Instead of being despondent, he was filled with assurance, faith, and hope. Jacob seemed to say, "No, his name must be Benjamin. He is not the son of sorrow — he is the son of the right hand." What faith and hope Jacob had! However, if this had taken place before Jacob's experience at Bethel, he would have said, "Amen, his name must be Benoni because he is a son of sorrow. Indeed, this experience is sorrowful." But after his experience at Bethel, Jacob was a transformed person.
Verse 21 indicates that Jacob had truly been transformed: "And Israel journeyed, and spread his tent beyond the tower of Edar." Here, after the death of Rachel and the birth of Benjamin, Jacob is actually called Israel for the first time. We are not told that Jacob journeyed, but that Israel journeyed. By that time Jacob had become a transformed person. Prior to this, his name had been changed from Jacob to Israel (Gen. 32:27-28; 35:10), but he had never actually been called by his new name.
Jacob had twelve sons: six, including Levi with the priesthood and Judah with the kingship, were born of Leah; two, Joseph and Benjamin, were born of Rachel; two, Dan, the worst, and Naphtali, one of the best, were born of Bilhah; and two others, Gad and Asher, were born of Zilpah (vv. 22-26). Benjamin and Joseph, the two sons of Rachel, are both types of Christ. Although Joseph was born first, in typology he is the continuation of Benjamin. The record of Joseph's birth does not indicate that he is a type of Christ. But, as we have seen, the birth of Benjamin clearly reveals that he is a type of Christ. Benjamin, the son of sorrow and the son of the right hand, is continued by Joseph. From chapter thirty-seven to the end of the book of Genesis, we have the record of Joseph's life. Joseph, a Nazarite, one separated unto God, is surely a type of Christ (49:26, "separate" in Hebrew is "the Nazarite").
Joseph typified Christ as both the Son of sorrow and the Son of the right hand. After his suffering and exaltation, Joseph was seated next to Pharaoh on the throne. When we come to the record of Joseph, we shall see that in every respect he is a type of Christ. For the time being, one example is sufficient to illustrate this. When Joseph was in prison he had two companions (Gen. 40:1-4). Later, one of these companions was saved and the other perished (Gen. 40:20-22). When the Lord Jesus was on the cross, He was accompanied by two thieves, one of whom was saved and one of whom was lost (Luke 23:32-33, 39-43). How marvelous is this typology! During the first part of his life, Joseph suffered as the son of sorrow. During the second part of his life, he was exalted to be the son of the right hand. He was lifted up to the throne at the right hand of Pharaoh and was empowered to administer the life supply to all the people. However, as we have pointed out, in typology Joseph is the continuation of Benjamin, the son of sorrow who became the son of the right hand.
Benjamin and Joseph were born of Rachel, Jacob's natural choice. According to God's ordination, natural things are not wrong. God has ordained that we get married. Although married life is natural, it is ordained by God. Never say that natural things are not good. If you say this, then you should stop eating, for eating is a natural necessity ordained by God. Young people often say, "Why must we be troubled with food and clothing? And why do we need to sleep? If God had created us without the need for food, clothing, and sleep, life would be wonderful. Besides, who likes to stand in front of a hot oven, and who enjoys washing dishes? How good it would be if we were not bothered by such things. I wish we could exist without all these necessities." Nevertheless, God has ordained marriage, eating, sleeping, and clothing. Although these things are natural, they have been ordained by God.
Like all men, Jacob needed a wife. When he came to the home of his uncle Laban in Padan-aram, the first person he met was Rachel (Gen. 29:9-11), and she immediately became his choice. Certainly this was sovereignly arranged by God. As Jacob looked at Rachel, he might have said, "This is my choice." Jacob loved Rachel and agreed to serve Laban seven years for her (Gen. 29:18-20). God was sovereign in causing Jacob to meet Rachel first, and He was also sovereign in allowing Laban to play a trick on Jacob. Although Laban had betrothed Rachel to Jacob, at the time of the marriage he gave him Leah instead (Gen. 29:21-25). Laban's deceitfulness frustrated Jacob from having his choice. Jacob then made a deal with Laban to serve another seven years for Rachel. In order to have his choice he was willing to suffer this. As Jacob was working those years for Rachel, every time he saw her, he must have yearned for her. But he could not have her. Although none of us would have been this patient, Jacob patiently waited out this time, and eventually Rachel was given to him.
This record is full of spiritual meaning. God has ordained us to have our natural choice. But under God's sovereignty we must be kept from having it for a period of time. On the one hand, Jacob was frustrated from having his natural choice; on the other hand, he was permitted to have it. This means that although God has ordained something for us, He will not allow us to have it according to our way and according to our time. Undoubtedly, Rachel was ordained by God for Jacob. But God did not permit Jacob to have Rachel according to his way and his time. Jacob wanted to have Rachel immediately. After Jacob finally had her, he certainly desired to keep her for the rest of his life. However, at a certain point God seemed to say, "Jacob, I shall take Rachel away from you." I do not speak this in vain. From my experience I know it is real.
God has ordained us to have our natural choice, but not according to our way and our time. You may wonder why God bothers us like this. His one purpose in doing it is to bring forth Christ. God has ordained you to have a wife, but He will not allow you to have her in your way and at your time. His purpose is not to make you suffer. God is not cruel. His purpose is to bring forth Christ. God has also ordained you to eat, but not to eat in your way. Even in this, God's purpose is to bring forth Christ.
Some of you know that I am very fond of dessert, especially ice cream. But God has sovereignly placed me under the controlling hand of my dear wife. When I do get to eat ice cream, it is not according to my way or at my time. My wife can testify that many times I long to eat ice cream at noon, but she tells me to wait until dinner. By this I have learned the lesson of not getting my natural choice in my way and at my time, but according to His way and His time. His purpose in this is not to make me suffer; it is to bring forth Christ. Whenever my dear wife tells me to wait until dinner time to eat ice cream, I simply return to my study. I never quarrel with her about it. This example from my experience illustrates the principle.
Suppose, being a man and having the strength to fight, I would say to my wife, "This is my home, this is my family, and you are my wife. Serve me ice cream right now! I refuse to wait until dinner time!" If I lived like this, there would be no bringing forth of Christ. There would be no Benjamin and no Joseph.
Recently I encouraged the young people to gain the highest education. Many now have this ambition. I know some young lovers of the Lord who made the choice to get a good education. Although they did get the education they desired, they did not get it according to their way or according to their time, but according to God's way and God's time. Apparently, this caused them a measure of suffering. But God's purpose is not to cause suffering — it is to bring forth Christ, to bring forth Benjamin and Joseph.
We all must learn that we are not in our own hands. Rather, we are in the hands of the Lord. As long as we are His chosen ones and we love Him, we are in His hands. He will bring us to Bethel, and we shall stay at Bethel under His hand. Sooner or later, we shall journey on, and at His time His hand will take away our desire, our choice, that Benjamin may come forth.
The book of Genesis issues in Joseph on the throne with power and authority to administer the life supply to all people. This issue proceeds directly out of Jacob's experience with Rachel. Without Jacob's experience with Rachel, neither Benjamin nor Joseph could have come into being. I repeat, the consummation of the whole book of Genesis comes out of Jacob's relationship with Rachel. The proper experience of Jacob with Rachel is that our natural choice, ordained by God, is not given to us according to our way and our time, but according to God's way and God's time. Whatever our choice is — whether it is related to marriage, eating, or manner of dress — it will be given in the Lord's way and in His time.
Even as you are dressing yourself, you need to say, "Lord, what is Your way? What is Your time?" Young people, all your daily needs and necessities have been ordained by God. But do not expect to get anything according to your way and your time. That would never bring forth Christ. If you would be used by God to bring forth Christ, your necessities must be given you, not according to your way and your time, but according to God's way and God's time.
The Bible does not say that Jacob mourned after the death of Rachel. Jacob was clear that the loss of his wife was under the sovereign hand of God. Instead of being disappointed, he was greatly encouraged, immediately changing his son's name from "the son of sorrow" to "the son of the right hand." In this matter Jacob was not weak; he was very strong, knowing that Rachel's death was of God. This is confirmed by the fact that the Holy Spirit called him Israel in verse 21. This proves that he was fully transformed.
Prior to chapter thirty-five, Jacob had passed through many dealings, especially during his twenty years with Laban. But those dealings were not as deep and as personal as the loss of his dear wife. This dealing was deep and personal, and it touched the very depths of his being. After you have known the church life to a certain degree, you also will have such an experience. Something will happen that will touch you, not superficially, but deeply. Your heart's choice will be taken away so that you may bring forth Christ as Benjamin and as Joseph. Thank the Lord for this clear picture and for this word. I believe that a good number of us need this message just at this time.
The loss of Rachel was not the only painful thing that happened to Jacob as he journeyed from Bethel. Another deep hurt was the defilement of Jacob's concubine by Reuben (v. 22). This also was a heart-touching and heart-rending experience. Verse 22 contains the very significant words, "And Israel heard it." You may wonder how such an immoral deed could have taken place in this godly family. Nevertheless, it happened.
The defilement of Jacob's concubine by Reuben caused the birthright to be changed (1 Chron. 5:1; Gen. 48:22). Reuben, born of Leah, was the firstborn. Actually and practically as the firstborn son he was the one to inherit the birthright. But due to the fact that he defiled Jacob's concubine, he lost his birthright, and the birthright was given to Joseph.
After the relationship between Jacob and Rachel had been fully dealt with, one of their sons was given the birthright. This is very meaningful. Deep in Jacob's heart, he felt that Rachel, not Leah, was his wife. Therefore, according to Jacob, the firstborn should not have been Reuben, but Joseph. Although it was of God that Reuben was the firstborn, it was not according to the desire of Jacob's heart. God had sovereignly caused Jacob to marry Leah and to bring forth Reuben. However, Jacob's heart was set on Rachel and Joseph. In his eyes, Joseph was truly the firstborn. God is fair. Having forced Jacob to marry Leah and to bring forth the firstborn through her, He eventually loosed His hand and let Reuben go. Reuben fell, and the birthright was adjusted.
This should come as a comfort to you. You may be concerned about God's dealing so thoroughly with your natural choice, with the desire of your heart. But God will eventually act to adjust the situation. By the loss of Rachel Jacob gained a second son who typified Christ, and by the defilement caused by Reuben the birthright was adjusted. We should not be troubled by what happens to us. Rather, we all must believe that everything is under the sovereign hand of God. The defilement of Jacob's concubine by Reuben was shameful, but even such a shameful thing was used to bring a positive result. The birthright should not have gone to Reuben, but according to natural birth he did possess it. Thus, in His sovereignty, God allowed Reuben to fall that the birthright might be transferred to the proper person. How marvelous this is! However, never use God's sovereignty as an excuse to say, "Let us do evil that good may come."
After experiencing these deeper and more personal dealings, Jacob entered into full fellowship with the Lord at Hebron (v. 27). The fellowship at Hebron means intimacy, peace, satisfaction, and joy. It is wonderful to be in the church life. However, at the beginning of our experience in the church life, we do not have full fellowship. This fellowship is at Hebron. Many who are in the church life today are not in a spiritual situation that is intimate, peaceful, satisfying, and joyful. Although you are in the church life, you still need to journey on, passing through deeper and more personal dealings until you come to Hebron and enter into full fellowship with the Lord. In this fellowship you will have complete joy, satisfaction, peace, and intimacy between you and the Lord.
Verse 27 says, "And Jacob came unto Isaac his father unto Mamre, unto Kiriath-arba, which is Hebron, where Abraham and Isaac sojourned." Abraham had come to Shechem (Gen. 12:6), had passed through Bethel (Gen. 12:8), and had dwelt in Hebron (Gen. 13:18; 18:1), and Isaac spent nearly his whole life in Hebron. Jacob, therefore, followed Abraham's footsteps to come to Shechem (Gen. 33:18), to pass through Bethel (Gen. 35:6), and to dwell in Hebron. We all need to come to Hebron. Although we are in the church life, we do not have rest, full peace, satisfaction, joy, and intimacy until we journey onward in our spirit to Hebron. Here in Hebron we enjoy wonderful intimacy with the Lord. Hebron is also the place where we mature in life. In Gen. 37:1, Jacob began to mature because he was in Hebron.
In verses 28 and 29 we are told of the death of Isaac. When Jacob was at Hebron, his last earthly tie, the tie with his father, was cut. Some may say, "We all must honor our parents. Why would you say that the tie was cut when Jacob's father died?" On the one hand, it is good to have our parents with us, but on the other hand, every relationship is a tie. After Jacob came to Hebron and entered into full rest, God took away his father and set him completely free from every earthly tie. At the end of chapter thirty-five we see a person completely transformed and set free. Jacob is now in Hebron, in full rest, joy, satisfaction, intimacy, and fellowship with the Lord. At Hebron there is nothing between Jacob and the Lord. Here he can sing, "Nothing between, Lord, nothing between." In Jacob we see a person thoroughly dealt with by God and wholly adjusted by Him. Every tie has been cut and he is fully free to enjoy intimate fellowship with the Lord in Hebron.
