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In this message we shall continue with the subject of Jacob's prophesying with blessing (Gen. 49:1-28). In the previous message we pointed out that although this word of prophecy was spoken by a man, it was nonetheless the word of God. Because, in his maturity, Jacob was one with God, whatever he said was God's word. Most Christians have a difficult time understanding Genesis 49. When I first began to study this chapter about fifty years ago, I found that it was not easy to learn the meaning of the prophecies recorded here. This is a very significant chapter, for it is virtually the conclusion of the book of Genesis.
According to the record of Genesis, the human race began with Adam and continued with Abel, Enosh, Enoch, Noah, Abraham, Isaac, and Jacob. Eventually, Jacob was no longer an individual, because he became the father of a house that was chosen by God. This house, the house of Jacob (Gen. 46:27), was composed mainly of Jacob's twelve sons. Later, these twelve sons became the twelve tribes of the nation of Israel. This indicates that God's intention is to have a house, not individuals. The house of Israel was a type of the church, which is God's house today. In the Old Testament we have a house, the house of Israel, and in the New Testament we also have a house, the church of the living God (1 Tim. 3:15).
Whatever is spoken regarding the house of Israel is a type, a picture, and a shadow of the church. When I was with the Brethren teachers, they told us to differentiate those parts of the Bible that were for the children of Israel from those that were for the church. In a sense, this is correct, for we should not mix God's word concerning the house of Israel with His word concerning the church. However, because the church is a spiritual entity, it is difficult for us to understand it. Thus, we need the picture of the house of Israel in the Old Testament. The principle is that the Bible uses types and figures to portray spiritual things. Anything that is spiritual is mysterious. For example, because New Jerusalem is spiritual and mysterious, the Bible uses a city to illustrate it. Likewise, without the picture of the house of Israel, we would find it difficult to adequately comprehend the church. However, when we examine the picture in the Old Testament, we are able to understand many aspects of the church revealed in the New Testament. Therefore, what is spoken concerning the children of Israel is not only for them; it is also for us.
Based upon the principle of using types and pictures to portray spiritual realities, we must apply to ourselves all that is said about the twelve tribes of Israel. Physically speaking, of course, we are not the twelve tribes of Israel; however, spiritually speaking, we are the twelve tribes because they are pictures of us. If we want to know ourselves, we should look at the photograph of ourselves in these twelve tribes. Do not think that the prophecies in Genesis 49 are only concerned with the sons of Jacob. These prophecies probably concern us more than they do Jacob's twelve sons.
The number twelve is composed of three times four. Firstly, Jacob prophesied concerning his first three sons, Reuben, Simeon, and Levi (vv. 3-7). These three brothers are subdivided. Reuben stands alone, and Simeon and Levi are grouped together. According to their activities, Simeon and Levi were one.
Before we examine the significant aspects of Jacob's prophecy regarding Reuben, Simeon, and Levi, I wish to point out that according to Jacob's prophecy with blessing, it is possible for our natural status and disposition to be changed. Perhaps you were born good. But do not be proud of your goodness, for you may become bad. If you were born bad, you should not be disappointed. Rather, you should have the faith that you will become good. This is both a warning and an encouragement. As the firstborn, Reuben had the preeminence. However, he lost his preeminence, and his natural status, his status by birth, was changed. Therefore, we should neither be disappointed nor complacent. Instead, we should be careful lest we lose our birthright.
Moreover, although you were not actually born the first, you may become the firstborn. Joseph was born eleventh, but he eventually became the first. In most cases of the shifting of the birthright in the Bible, the birthright is shifted from the first to the second. Upon hearing this word, a thoughtful person may say, "I was born neither number one nor number two. I was born number eleven. No matter how many times the birthright is shifted, it will never be shifted to me." But be confident and be encouraged. Although you may be number eleven, God still has a way to make you number one. He did it with Joseph. Be impressed with the fact that it is possible for your natural status to be changed either for the better or for the worse. Do not blame God for making you number eleven instead of number one. If we try to blame God in this way, He may say, "Dear child, read Genesis 49 again. Although you were born number eleven, your status can be changed to number one."
Throughout the years, I have been speaking to the elders about their disposition. I admit that my word on this matter has been strong and sharp as a two-edged sword piercing into the brothers. When the elders ask me how they can be more useful, I always tell them that their usefulness depends upon their disposition. I have often told them that their natural disposition is the main reason they are not useful. Many have been disappointed by this word. But here in Genesis 49 there is some good news for those who have been disappointed about their natural disposition. In this group of three brothers we see not only that our natural status may be changed, but also that our natural disposition can be used by God. However, as we shall see later in this message, God can use our disposition only if certain conditions are met.
Jacob put Simeon and Levi together in his prophecy because they were the same in character and disposition. Their disposition was exposed in chapter thirty-four, the chapter that records the defilement of their sister, Dinah, and their revenge on Hamor and Shechem. Simeon, Levi, and Dinah were all born of the same mother. Thus, these brothers dearly loved their sister. When they learned that she had been defiled, their disposition was exposed by the way they killed all the males in the city of Shechem, plundered the city, and even hamstrung the cattle. How cruel they were! The cruelty of Simeon and Levi terrified Jacob. In his entire life Jacob had never been as frightened as he was in chapter thirty-four. Nevertheless, in God's sovereignty, the events in that chapter were a great help to Jacob's maturity. These events were the strong sunshine that helped to burn Jacob into maturity. Therefore, in chapter thirty-five we see a real change in Jacob's life.
Jacob, however, could not forget what Simeon and Levi had done. Hence, in 49:6 Jacob said of them, "O my soul, come not thou into their secret; unto their company, my glory, be not thou united: for in their anger they slew a man, and in their self-will they hamstrung oxen" (Heb.). The word "glory" ("honor" in KJV) refers to the spirit. What Simeon and Levi had done made such a deep impression on Jacob's spirit that he could not grant them any blessing. In Deuteronomy 33, however, Moses did bless Levi. The blessing in Genesis 49 was by a father who had a loving concern for his sons. But the prophecy in Deuteronomy 33 was by an old man who represented the law. Whatever he prophesied was the judgment according to the law. Nevertheless, that judgment was filled with mercy, and Levi received a blessing.
Although Jacob loved his sons and was very concerned about them, he could not give a blessing to Simeon and Levi. Genesis 49:5 says, "Simeon and Levi are brethren; their swords are weapons of violence" (Heb.). The word regarding Simeon and Levi being brethren means that they were companions, that they formed one company. Their swords were weapons of violence. As we have pointed out, verse 6 reveals their cruelty. In verse 7 Jacob said, "Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel." Jacob did not say, "Cursed be Simeon and Levi"; rather, he said, "Cursed be their anger and their wrath." Although they deserved to be cursed, their father did not curse them; instead, he cursed their anger and exercised judgment over them to divide them. The best way to deal with those who are cruel is to scatter them. Regarding Simeon and Levi, Jacob seemed to say, "Simeon and Levi were too cruel. They showed no mercy or kindness. Yes, Hamor and Shechem were wrong in defiling Dinah. It would have been sufficient to kill them. Simeon and Levi didn't have to kill all the males of the city nor to hamstring their oxen. I will not allow them to stay together. The best thing to do is to scatter them."
Let us now consider Jacob's word to Reuben. Because Reuben was corrupted, defiled, and full of germs, in Jacob's blessing with prophecy he is isolated from all the other brothers. Verse 3 says, "Reuben, thou art my firstborn, my might, and the firstfruits of my strength, the preeminence of dignity, and the preeminence of power" (Heb.). As the firstborn, Reuben had the preeminence in dignity and in power. Look at the words Jacob used to describe him: "my firstborn," "my might," "the firstfruits of my strength," "the preeminence of dignity," and "the preeminence of power."
Although Reuben had the preeminence of the birthright, he lost it because of his defilement. Verse 4 says, "Ebullient as water, thou shalt not have preeminence; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch" (Heb.). The Hebrew word rendered "unstable" in the King James Version is very difficult to translate. I believe that the best rendering is "ebullient," which means boiling, to move violently. Reuben, who was boiling over with lust, moved violently to defile his father's bed. In doing that, Reuben went too far. That indulgence in lust caused him to lose his birthright. Because in his ebullience Reuben had defiled his father's bed, Jacob said that he would not have preeminence. Thus, the preeminence of the birthright was taken away from him.
As Jacob was prophesying regarding Reuben in chapter forty-nine, he undoubtedly remembered that he had already given the birthright to Joseph (Gen. 48:5-6). Jacob did not give it to Joseph by accident; rather, he must have considered the matter for a long time. According to 48:5, Jacob said, "And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine." Furthermore, in 48:22, Jacob said, "Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow." Therefore, Joseph received two portions of the land, one portion for Ephraim and another for Manasseh. Eventually, this prophecy was fulfilled in Joshua 16 and 17. When the land was divided by lot, Joseph received two portions. This was not accomplished through human maneuvering; it was accomplished through lot, which was controlled by God for the fulfillment of Jacob's prophecy.
At this point I need to say a strong word, especially to the young people. Do not think that defilement is an insignificant matter. We were made by God in His image. Because we have the image of God, we are honorable, even according to our natural make-up. Although other sins may not damage our body, fornication causes direct damage to our physical body, a vessel of honor (1 Cor. 6:18; 1 Thes. 4:4). Because we have been regenerated, our body is now the temple of the Holy Spirit (1 Cor. 6:19). Therefore, not only do we bear the image of God in our physical body, but after regeneration our body is the temple of God. Therefore, you must keep your body in an honorable way. Nothing damages your body as much as fornication. The practice of the world today is utterly hellish, devilish, and satanic. How devilish it is for young people to have contact with one another without any restriction! I wish to warn all the young people, even the young brothers and sisters in the church life, to exercise certain restrictions upon their contact with one another.
As a young brother coming into the ministry, I went to Shanghai to receive help from Brother Nee. During those days, Brother Nee had many long talks with me. The first instruction he gave me, as a brother in the Lord's ministry, was never to contact a member of the opposite sex alone, but, for my protection, to always have the presence of a third party. I have never forgotten this word; it has been a great help and protection to me. By the Lord's mercy, I have followed his word throughout the years.
We are fallen human beings, and we all have lusts. None of us can say that he does not have lust. In 1930 there was in my home province a particular so-called Pentecostal movement. A certain group declared that because they had received the baptism of the Holy Spirit, they no longer had any lusts. Thus, males and females began to live together. However, this practice resulted in fornication, and great shame was brought upon the Lord's name. Because of the fornication among this group, the door to the gospel was closed in that district for quite a period of time. Approximately fifteen years ago, the same kind of thing occurred in Korea. Many Korean Christians who had had so-called Pentecostal experiences began to contact one another without restriction, and the result was fornication.
Remember, you are still in the flesh. For a male and a female of the same age to be alone gives opportunity for the enemy to tempt them. Because your past experiences have already convinced you of this, there is no need for me to say too much. Never consider fornication as an unimportant matter. As we have seen, nothing damages your honorable physical body as much as fornication. What a shame it is that some of those in the government want to legalize homosexuality! To do this is to turn this country into a Sodom.
Reuben lost the preeminence of the birthright because of one sin. Today this preeminence is the top portion of the enjoyment of Christ. The double portion of the land signifies the top portion of the enjoyment of the riches of the all-inclusive Christ. Once anyone commits such an awful and terrible sin, he is through with the top enjoyment of Christ. Not only the young people but even those who are middle-aged must be aware of the danger of being alone with a member of the opposite sex. To do this is to take a great risk, for it opens the door for the subtle one to come in. You do not know how subtle and how evil your flesh is. The lusts in our flesh are terrible! Thus, we should have no trust in ourselves. Do not think that it is impossible for you to commit such a thing. The best protection is following the word I received from Brother Nee.
Do not say that my word is the word of a conservative Chinese man from the Far East, and that you live in modern America. As one who is over seventy years of age, I have passed through all the human experiences. Please take heed to my word regarding fornication. Again and again in the New Testament the Apostle Paul issued the warning that no fornicator would have any inheritance in the kingdom of God (1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:5). When we come to Matthew 5 in our life-study, we shall see how strict the Lord Jesus was regarding this matter. Never be loose in contacting members of the opposite sex. For the Lord's name, for the church's testimony, for your protection, and for the honor of your physical body, you must follow this principle of not being alone with a member of the opposite sex. If you follow this principle, you will be preserved. Remember, due to his defilement, Reuben's natural status, the status derived from birth, was altogether changed.
In Deuteronomy 33:6 Moses uttered a prophecy regarding Reuben. This prophecy, a judgment according to the law, was spoken through an experienced, sympathetic old man. Moses said, "Let Reuben live, and not die; and let not his men be few." This word implies that, according to the law, Reuben should have died. According to his sin, Reuben should have died (Ezek. 18:20). Although Reuben should have died, Moses was merciful in executing the judgment of the law. As an old judge, he judged the twelve tribes according to God's righteous law, but he nonetheless judged mercifully and sympathetically. Moses was concerned either that Reuben would die or that the number of his tribe would be greatly decreased. By this we see that fornication not only causes us to lose our birthright; it may also cause us to die or to be decreased. Therefore, we must flee fornication (1 Cor. 6:18).
Joseph received the birthright because he fled from the very defilement that Reuben indulged in (39:7-12). Joseph did not go in the house purposely to be with Potiphar's wife. He was a servant working in the house, and she tempted him. Joseph fled from this temptation. Whenever this temptation comes, the only way to deal with it is to flee. Do not talk or reason with the other party — run away. Reuben lost the birthright because of his defilement, and Joseph obtained it because of his purity. God is righteous, just, and fair. Reuben was on the dark side, and he lost; Joseph was on the bright side, and he gained. Because Reuben was in danger of dying, or at least of being reduced, Moses prayed that he would not die. Anyone in the church life who commits fornication will be in a very dangerous position. He will not only lose the top portion of the enjoyment of Christ; he will be in danger of dying or of being reduced. This is the experience of Reuben.
The birthright is composed not only of the double portion of the land, but also of the kingship and the priesthood. As the firstborn, Reuben should have inherited all three blessings. Due to his defilement, he lost not only the double portion of the land, but also the kingship and the priesthood. As we have seen, the double portion of the land was given to Joseph, the kingship was given to Judah (1 Chron. 5:2), and the priesthood was given to Levi (Deut. 33:8-10). This typifies that today, if we allow ourselves to be defiled, we shall lose the double portion of enjoying Christ, the kingship, and the priesthood.
We have seen that Simeon and Levi received no blessing because of their cruelty (Gen. 34:25-30). Their cruelty in slaughtering and plundering the city of Shechem frightened their father to such an extent that he could not give them any blessing. Their indulgence in their disposition caused them to lose the father's blessing.
Jacob was frightened by Simeon and Levi's cruel disposition. Hence, he would not allow them to dwell together. Rather, he exercised judgment over them to scatter them among the children of Israel so that they would not be able to behave cruelly according to their disposition.
Simeon was omitted from Moses' blessing recorded in Deuteronomy. According to the righteous law of God, Simeon had no ground to be blessed. It is not an insignificant matter to be omitted from the record of God. Simeon was altogether too natural, never exercising any restriction over his natural disposition. I believe he was the one who initiated the plot to kill Joseph. Therefore, when Joseph's brothers came down to Egypt the first time, Joseph arranged for Simeon to be kept in prison. While he was in prison, Simeon might have said to himself, "I shouldn't have done that to Joseph." Simeon must have had a very cruel disposition. No matter what our disposition may be, we should not indulge in it. Simeon lost all the enjoyment of Christ through indulging in his disposition. He needed to share another's rich portion of Christ, the rich portion of Judah. Because "the part of the children of Judah was too much for them," Simeon was scattered among the people of Judah (Josh. 19:1, 9).
Although Simeon and Levi were companions, Levi eventually took the opportunity to have his natural disposition changed. Both Simeon and Levi had a disposition to kill others. But at the time the children of Israel worshipped the golden calf, Levi's killing disposition was used by God (Exo. 32:29). When Moses came down from the mountain with the tablets and saw the people worshipping the golden calf, he said, "Who is on the Lord's side? Let him come unto me" (Exo. 32:26). Out of all the tribes, only one tribe, the tribe of Levi, gathered together unto Moses. Why did Simeon not join Levi? They were of the same natural disposition. However, when God's call came, one answered it, and the other refused to respond. This indicates that, although we may have a very ugly disposition, our disposition may still be useful in God's purpose. However, there are certain conditions that must be met. Firstly, we must consecrate ourselves; secondly, we must exercise our disposition against our natural likes and dislikes; and thirdly, we must use our disposition in a renewed, transformed way. Because the inhabitants of the city of Shechem were Levi's enemies, it was easy for him to kill them. But it was quite another matter to kill parents, brothers, sons, and relatives. In order to do this, you must exercise your disposition against your desire and use it in a new way, a way that is both for God and with God. Both Simeon and Levi, having a killing disposition, were able to slay others. However, the slaying of the men in Shechem did not require them to exercise their disposition against their own desire. Simeon did not join Levi in carrying out Moses' command because he was not willing to pay the price. Simeon might have said, "It was all right to kill the people of Shechem, but it is crazy to kill our brothers, our children, and our relatives. Yes, they all worshipped the idol. But God is merciful, and He will forgive them. Why must we kill them?" At that time, these two companions were separated. The one used his natural disposition for God, with God, and in a new way, and the other did not. Levi used his disposition in the way of transformation. Thus, Levi's natural disposition, his slaying disposition, was transformed.
Do not think it is impossible for your disposition to be used by God. It may be used by Him if you use it against your natural desire and in a transformed way. I have known some brothers whose will was very strong. Perhaps you would say that their will was stubborn. But because their stubborn will was used for God, with God, and in a new way, they were used by Him. God cannot use one whose will is like jelly. Such a will must be transformed into steel. The principle here is that our natural disposition can be changed and used by God. Levi not only slaughtered the men of Shechem, but also hamstrung their oxen. Through transformation work a disposition was not only used by God to kill the idol worshippers, but also to slay the sacrifices for offerings to God. Our natural disposition will be useful if three conditions are met: consecration, using it against our natural desire, and using it in a renewed and transformed way.
Because Levi's disposition was changed, he became a great blessing. God's Thummim and Urim were with him (Deut. 33:8), and he had the privilege of coming into the presence of God to serve Him. Although the double portion of the land is rich, the privilege of entering God's presence is intimate. The priesthood can be considered as the sweet portion of the birthright. Levi received this portion.
In 49:7 Jacob said that Levi should be scattered among the children of Israel. According to Joshua 21, this prophecy was fulfilled through the casting of lots. Because of Levi's faithfulness and absoluteness, Levi was scattered among the children of Israel. Moses, a God-man, was very happy with Levi. However, he could not annul the prophecy of Jacob; rather, he had to fulfill it. Therefore, the Lord said to Moses, "Command the children of Israel, that they give unto the Levites, of the inheritance of their possession, cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them" (Num. 35:2). Each of the twelve tribes had to set aside some cities for the Levites. The selection of these cities was made by lot. There was no maneuvering in this matter, for the lot did not permit the exercise of any maneuvering. Altogether, the Levites were given forty-eight cities (Num. 35:6).
Out of these forty-eight cities, six were to be cities of refuge (Num. 35:6; Josh. 20:7-9). These cities were conveniently located throughout the land of Israel. Three were on the east side of the Jordan, and three were on the west side. A manslayer could easily flee to one of these cities of refuge. Therefore, the scattering of Levi according to the curse actually became a blessing. The Levites brought people to God and God to the people. Thus, in ancient times, it was a blessing to have some Levites in your city or in your territory (Judg. 17:7-13).
These cities of refuge are a type of Christ. We all are manslayers, and Christ is our city of refuge. Do you really think that you have never slain anyone? We all have slain our parents, our husband or wife, or our children. The brothers in the brothers' house have all slain one another. After we have slain someone, we need to flee to a city of refuge; that is, we must run to Christ.
The scattered Levites not only brought others to God; they also brought God's refuge to sinful people. We may apply this to our situation today. If we are true Levites, wherever we are, Christ will be present as a city of refuge for others. Our dwelling will be a city of refuge into which sinners can flee for salvation. In this way we bring God's refuge to sinful people. The sinners do not need to run to a cathedral; they simply need to flee to God's refuge, to the cities where God's priests dwell. In these days the saints in Anaheim are grouping together according to neighborhoods. I hope that each group will be a city of refuge and that many unbelievers will flee to this refuge. In this refuge those who have committed sins will find the covering they need. Because there are so few Levites, there are hardly any places of refuge in the city of Anaheim. We must be today's Levites. We must be desperate, absolute, and faithful to slay our fleshly desires so that we may be God's Levites, God's priests. If we are Levites, then wherever we live, our dwelling place will be a city of refuge into which sinners may run for salvation.
Through the cases of Reuben, Simeon, and Levi we see the possibility of either losing or gaining. Whether we shall lose or gain depends upon our attitude and upon our reaction to various situations. May God have mercy on us so that we may react in a way that will cause us to gain and not to lose.
