Jacob's sons ...

Introduction

The forty-ninth chapter of Genesis is very picturesque. It has preserved for ages a group of family portraits. Jacob wais the artist ; his sons the subjects of his art. The patriarch, when about to die, assembled his twelve sons and spoke parting words to them. These words are pictures of the men. They have been called Jacob's Blessings on his Sons. The father, with a present discernment and a far-reaching vision, portrayed their characters and prophesied their destinies. To the patriarch each son presented striking peculiarities. Jacob assigned to each an appropriate symbol, a mirror of his life, showing what he was and what he was to be, reflecting character and destiny. These portraits, prophecies, symbols, have a tribal as well as a personal reference. They afford glimpses of the men and of their tribes.

This book is an interpretation of the patriarchal scene. The purpose of these studies is to note the correspondence between these portraits and the men and tribes they represent; to find the agreements between the forward reach of the patriarch's words and the recorded facts of Israel's subsequent his-

6 INTRODUCTION

tory ; to trace the symbol in the Hfe of each son and of his tribe.

The views presented in the following pages were originally given in a course of Sunday Evening Biblical Lectures. The form of public address has been preserved.

George L. Petrie.

Charlottesville, Virginia.

June 9, 1910.

Contents

CHAPTER PAGE

Jacob's Blessings on His Sons . . 7

I. Jacob: Patriarch, Poet_, Prophet . . 11

II Reuben

" Reuben, thou art my firstborn, My might, and the beginning of my strength, The excellency of dignity, and the excellency of power : Unstable as water, thou shalt not excel; Because thou wentest up to thy father's bed; Then defiledst thou it: he went up to my couch."

There are three great roll-calls of the tribes of Israel. They are full of significance in themselves and in the circumstances of the calls. The first is by the dying Jacob, into whose presence his sons come as individuals, from whom they go forth as the heads of tribes. The second is by the dying Moses, before whom the tribes pass in review. The third is by the dying chimes of Revelation, where the great consummation is recorded. The first is prophecy; the second history; the third judgment. Surely by the aid of these three reckonings we may with some fullness trace the men whose course is thus marked out. The prophecy, the history, the sealing recorded for us : how do these three agree ? There are no more specific prophecies in the Bible than these which are contained in the Tribal Blessings. The facts of Israers history are not wanting. It becomes therefore a very interesting inquiry, how far the history fulfills the prophecy. This surely is a subject which invites investigation. It is quite surprising to find that it is comparatively an untrodden field. At most it has been but touched — touched lightly. No extensive work seems to have been devoted to the elucidation of this subject. In the threefold light already suggested we purpose to have these tribes of Israel pass before us in review. Each tribal name is suggestive of the personal character and fortune of the son of Jacob who bears it, and of the history, character, and circumstances of the tribes descended from him. Reuben, first named by Jacob in his blessings, claims our attention first.

In his blessings the patriarch introduces a symbol to represent each of his sons and his tribe. It is rather an Egyptian method of conveying thoughts by hieroglyphics. Pictures to the eye these are that represent the patriarch's thought — family portraits true to life, a coat-of-arms emblazoned on the escutcheon of the tribe. What is Reuben's symbol or coat-of-arms? ** Unstable as water." Water is his symbol. But in what form? There is the majesty of the sea, the serenity of the great river, the beauty of the crystal fountain, the impetuosity of the mountain cascade, the softness of the April shower, the gentle beauty of the dew. Which is it? How shall Reuben embody the thought, clothe it with form, and engrave it on his standard? Looking into the meaning of the Hebrew word here used, we find the phrase " Unstable as water '* signifies " boiling up like water in a vessel,'' or, yet more exactly, "boiling over." A vessel of water over the wood fire of the pilgrim's camp, a fire quickly kindled; while the fuel is supplied, the vessel sputters and steams and boils over. When the embers die out the bluster is gone, and apathy ensues. The meaning of the symbol as given by the patriarch is " Thou shalt not excel." The boiling of the water depends on the fuel and the fire and the feeder of both. It has no power of its own. Reuben is pronounced incapable of excellence because he has not inherently its elements in his soul. Now let us see how the history of Reuben and his tribe corresponds with this.

II. — REUBEN THE MAN

There is that about Jacob's language that suggests a prospect for this son originally bright and glorious. Hear his words : " Reuben, thou art my firstborn, my might, the beginning of my strength.

the excellency of dignity, and the excellency of power." The blessing which he seems to have inherited and somewhat possessed was excellence. He excelled. It was his right, and in some degree at first his portion. The word " excellence " and the thought otherwise expressed — how these ring through the blessing which Jacob speaks! What was Reuben's excellence?

First. — There is to Reuben the excellence of primogeniture. He is the firstborn of many brethren. At birth he is called Reuben : ** Behold a son!" The name by its meaning tells of the joy with which his birthright is recognized. The birthright embraced three blessings — property, power, priesthood. The largest portion of patriarchal wealth descended to the eldest son. The right of authority and rule belonged to the eldest son. The sacred function of priestly office descended in the line of the firstborn. All these peculiar privileges belong to Reuben.

Second. — Other excellences also pertained to him. Several incidents in Reuben's life put him in a very favorable light.

Reuben interposed by stratagem to save Joseph's life. His plan was but partially successful, yet sufficiently so to rescue Jacob's favorite son from a dreadful and bloody death. Jacob's home was at Hebron, where the patriarch tarried, while most of his sons were grazing their numerous flocks on the fertile hills of Shechem and amid its lovely vales. Joseph acted as the messenger boy to convey tidings from the father to his sons, and back again. Such a mission he now performs. Alone he sets out from his home, climbs the mountains, fords the streams, crosses the gorges, treads the valleys, and hies on his way. He wears the beautiful coat of many colors which his father in his peculiar fancy gave. The distance is great, the country wild, but with brave heart he traverses it, obedient to his father's word. Conquering the distance and the dangers, he comes in sight of his brethren, soon, as he may well hope, to be greeted by them as a welcomed messenger from home. But the only salutation he receives is in the voice of envy and with bitter words. " Behold, this dreamer cometh. Come now, let us slay him, and cast him into some pit. Then we shall see what will become of his dreams."

These were not Reuben's words. But he heard them. They sank like lead down into his heart. He said: "Let us not kill him. Shed no blood. Cast him into this pit in the wilderness, and lay no hand on him." This he said in order that he might deliver him out of their hands and return him to his father. He preferred to give him his liberty at once. Why should he wish to see a brother placed in bonds? But this he was unable to effect. As a compromise and a piece of strategy he proposed to put Joseph in the pit, designing himself to come secretly and take him out. Unsuspicious of his design, they consent. They lower Joseph into the pit, Reuben helping, but with heart rending. How little did Joseph know the loving purpose of his eldest brother !

The company of brethren now breaks up. All sit down to eat bread, unmindful of Joseph's tears, except Reuben only. Reuben moves off, perhaps to weep, doubtless to get aloof from all the rest. He has a purpose in wishing to be alone. While he is absent a company of Midianitish merchantmen come along on their way to Egypt. The heartless brethren quickly drive a trade with them, and sell the weeping lad for twenty pieces of silver. Joseph goes a slave to Egypt. After a while, as soon as a convenient opportunity occurs, Reuben hastens to the pit to lift Joseph out and send him home. To his amazement, chagrin, and sorrow the lad is gone. He rends his clothes, and, finding the others, says : " The child is not ; and I, whither shall I go? " That was a kind and loving heart, a tender spirit, and a sensitive conscience.

Surely thus far we do not find Reuben altogether bad. There is in him here a noteworthy trace of true nobility. Our hearts are more drawn to him than to the others who planned a brother's death; then, thwarted in that, sold him a slave to strangers destined to a distant land.

There Is another incident in Reuben's life that presents him in a favorable light — his responsibility for Benjamin. It is remarkable that his prominence is in connection with Jacob's favorite twO' sons. We have noticed his partially successful interposition on behalf of Joseph. We now notice his memorable connection with Benjamin. Long and weary years have passed since Joseph's coat, dripping with blood, was brought to Hebron and the falsehood stated, " A wild beast hath devoured him." Jacob has grown visibly older through all these years. More than years have bowed him and carved on his features the lineaments of care. Trouble has oppressed his heart. Joseph is not. Aye, and other troubles come. Troubles come thick about him. Rachel is dead. Joseph is not. The brightest lights of the patriarch's home have gone out. Peace is somewhat wanting in the home. Now famine comes with its oppression on the land.

Plenty still reigns in Egypt, so the rumor goes. Ten brothers harness up their beasts of burden, and go down to Egypt to purchase corn. It is expressly stated that Benjamin did not go. Twenty-three years have passed since the parting at the pit. Now the ten brothers stand before Joseph. He knows them. They know him not. To try them, Joseph says: " Ye are spies." They answer: " We are true men. Thy servants are no spies. Thy servants are twelve brethren, sons of one man. The youngest

JACOB'S SONS 2y

is this day with our father at home ; and one is not." Unfortunate speech. "Twelve of you? One at home? The youngest there? Now I shall test your truthfulness. Go, bring him here. I shall keep one of you as a pledge. Let the others go back and carry corn to their father, and come again bringing the youngest with them." Hear now the voice of conscience speaking aloud : " We are guilty concerning our brother." Sins come back home. Arrows shot upward fall down again. Simeon is bound in prison. Nine troubled men turn their faces homeward. On their way back they find their money replaced in their sacks of corn. This troubled them the more. Their old sin is tracking them hard.

They tell their story to Jacob. " Now," say they, 'Met us have Benjamin." "No," says Jacob; " Joseph is not ; Simeon is not ; and ye will take Benjamin away." No wonder the patriarch says, " My son shall not go down with you." Of what value to him is corn purchased at the price of sons ? Of what value is life itself at such a cost? Now is Reuben's time again. To the front steps again the eldest son. " Father," says he, " let Benjamin go. Simeon is waiting and wasting in a prison cell. He will not be released till Benjamin appears." Jacob: "Why dealt ye so with me as to tell him that I had yet another son ? " " He inquired strictly of us. I will be surety for Benjamin. Slay my two sons if I bring him not to thee. Deliver him to my hand, and I will bring him to thee again." It was promising a great deal, more than Reuben might be able to fuljfill. It was absurd to think of slaying Reuben's sons if the father should fail to bring Benjamin again. But the language shows Reuben's character in its true light. The traits thus far developed, to say the least, are not unfavorable. They give promise of a bright, useful, honorable life. But the one great sin which mars Reuben's life and overclouds his career, converts his father's blessing into a curse, and taints his posterity, robs him of^ all excellence and dooms his shadowed race.

III. THE REUBENITES

" Thou shalt not excel." Reuben loses by his sin the three excellences of his birthright — property, power, priesthood. The excellency of property goes to Joseph. Joseph, through his two sons- Ephraim and Manasseh, gets a double portion in the inheritance of the land of Canaan. Reuben does not even go within the original boundaries of the promised land. What he came to possess he early lost, being among the earliest carried captive to a foreign land. Reuben settled east of the Jordan. The excellency of power passes over to Judah. " Judah prevailed over his brethren, and from him came the chief ruler." The excellency of priesthood goes to Levi, whose tribe at Sinai's base was chosen to perform the priestly function in the Lord's house and among his brethren. Reuben seems to have lost all the authority over his brethren which his birthright entitled him to exercise: *'When he spake to them, they would not hear." Like a withering blast on the fairest prospect falls the patriarch's sentence on his eldest son : " Thou shalt not excel."

Long indeed is the list of heroes of which Israel may boast — men of brave hearts, strong arms ; men of mighty valor; heroes who have written their names high in the records of fame. Search through tfiem all, scrutinize their records, inquire of all the faithful chroniclers, — among them all not one val^ iant hero hails from Reuben's tribe. Famous judges by their rulings in Israel shed a luster on the age in which they lived and on the people among whom they served — men of worth, wisdom, prudence, men of whom any nation may be proud. Complete the list, write it fully, omit no name that deserves a place among them. Now scan the roll of excellence. Not one of all the stern, irreproachable, incorruptible ministers of justice belongs to Reuben's tribe. Now take the roll of prophets, long catalogue of those wonderful men with whom God deigned to converse, to whom God disclosed the scenes of coming days, God's representatives on earth. They are the men who more than any others shed a luster on Israel's history. Men are they, called from every class, in every sphere, to teach the truth of heaven. Enroll them, from Moses to Malachi. Write their names in letters of gold. Now look upon the shining page. Read each name. Which of them all a Reubenite is called? Not one! Ask not if Reuben's tribe produced a king. The right of royalty Reuben forfeited. Kings come by family descent. Yet sometimes men by native force usurp the royal honors and make good their claim by might. No Reubenite ever sat upon a throne by native right or force of excellence. No city rose to fame in Reuben's land. " Thou shalt not excel."

Once the patriarchal sentence has gone forth, seldom does Reuben's name appear in Israel's history. When it does appear, the record is but the faithful servant to confirm the prophetic declaration of the discerning father : " Like a vessel of boi!ing water, thou shalt not excel. '*

The only historic attempt the tribe of Reubenever made to create a sensation and arrest the doom of mediocrity, was a miserable failure, as it deserved to be. In the terrible dead level of mediocrity to which this tribe sank, two names achieve a momentary notoriety ; but the boiHng water soon subsides. Dathan and Abiram are the men. They stand up before Moses and Aaron and say : "Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye yourselves above the congregation of the Lord?" Moses: "If the Lord make a new thing, and the earth open her mouth, and swallow them up, then ye shall understand that these men have provoked the Lord." And the ground opened and swallowed them up.

The tocsin of war is sounded. A dire necessity presses the Israelites in the north. Even a woman is found to buckle warlike armor on and to thrust herself into the place of danger. The standard is borne aloft. The banner is unfurled. The trumpet calls to deeds of heroic daring. A noble little army is marshaled under Deborah and Barak. But Reuben, unmartial, unmoved by patriotic zeal, is content to discuss the latest news that comes from the stirring scenes of Kishon's blood-stained fields. Neither wails of distress, nor fraternal appeals, nor martial commands, nor trumpet's music, can arouse Reuben's spirit or stir his soul. He lingers among his sheepfolds, prefers the music of the shepherd's pipe and the bleating of the sheep to the clangor of arms and the turmoil of war.

An easy, mediocre life he lives. As its fruit soon his individuality fades on the page of Israel's history. His cities are known, if at all, by Moabite names. He failed to stamp his own individuality on them. In spite of the witness altar Ed, which with Gad and Manasseh, trans jordanic tribes, Reuben reared on the banks of Jordan, he drifted. Remote from the central seat of national government, taking little interest in civil or sacred affairs, having no heroes, prophets, or judges to link the tribe to national glories, inheriting their ancestor's weakness, bearing his character and shadowed by his curse, the Reubenites were the first to drift from the ancient moorings and relinquish the religion of their fathers. They went after the gods of the nations whom Jehovah destroyed before them. Instead of scattering the darkness with the light, their light was dimmed, then extinguished, by the dreadful night of idolatry which prevailed about them. The last historic mention of them: the Reubenites were carried off by Pul and Tiglath-Pileser and placed in the remote regions of Mesopotamia. The curtain falls. Reuben, who began so well, yet fell so low, without a lingering halo of excellence to crown his name disappears from the historic page.

The right to covenant blessings may be lost. A single sin may mar the fairest prospect and blight the happiest life. Sin leaves a scar which the rolling ages cannot remove. There is no excellence that endures without God's blessing. God by His grace may blot out sin and remove the curse which, self-imposed, oppresses the sinful heart.

Ill

SIMEON

" Simeon and Levi are brethren; Instruments of cruelty are in their habitations.

my soul, come not thou into their secret;

Unto their assembly, mine honor, be not thou united;

For in their anger they slew a man,

And in their selfwill they digged down a wall.

Cursed be their anger, for it was fierce;

And their wrath, for it was cruel :

1 will divide them, in Jacob, And scatter them in Israel."

Simeon and Levi are here joined. A close partnership is theirs. They are united by more than a single bond. In the picture they stand together at their father's side. In the review of sons at the same moment they appear. By the patriarch's parting words they are linked. The same announcement is made concerning both. They are full brothers, sons of Jacob and Leah. These are bonds. But when Jacob says, " Simeon and Levi are brethren," he doubtless means more than this. He is pointing to another, different, closer bond ; they are alike. The second and third sons of Jacob early in life by a congeniality of spirit, taste, and pursuit are linked together in closest partnership. It was not Jacob who, in his parting counsel, linked them, but their own temperaments. It is the principle of segregation operating here. Like sees like. Hence, Simeon and Levi are brethren.

The same patriarchal words are pronounced on both. Their fulfillment, in both cases most exact, is so different as regards them that we shall consider them singly and trace apart these two diverse streams that from the same fountain flow. Simeon is the older, and is mentioned first. He shall also have with us the precedence.

I. SIMEON S SYMBOLIC SWORD

The symbol which represents Simeon, the picture around which Jacob's words gather and in which this second son is graphically set forth, is found in the expression : " Instruments of cruelty are in their habitations." The marginal reading of the accepted version puts it somewhat more clearly: " Their swords are weapons of violence." Here catch we a sword gleam that is suggestive. As the eye traces the patriarch's words there comes on it the flash of a brandished sword. So' we have learned Simeon's symbol by a glance. That symbol is a sword, an instrument of cruelty and violence. Wellchosen is this instrument to represent the man by whose hand was held and wielded the first sword of which history tells and in whose hand this earli-» est historic sword was stained with human blood. Simeon's sword was the first to carve its cruel, bloody way to fame. By the record which it made we come to know that Simeon was a murderer. The human blood which imbued his hands is seen dripping from the eager blade he grasped; and the blood-stained sword, with faithful emphasis of truth, becomes the symbol of Simeon and of his tribe.

Its meaning? What does the sword signify? Cruelty and violence. In what way? By division. The sword cleaves in twain. Shining and sharp, it cuts, separates, divides. The Great Teacher has declared: "They that take the sword shall perish with the sword." Men write their sentences with the instruments they use. Hence the patriarch, in the glimmering light of coming days, through the rifts his soul's dark cottage falling makes, proclaims as one who sees afar : " I will divide them in Jacob: I will scatter them in Israel." Simeon has resorted to the sword. He has made his fellowmen to feel its keen, cold edge. Let it be his prophetic symbol. Under it he shall fall ; before it be driven; by it be divided in Jacob and scattered in Israel.

Whenever we think of Simeon, let us think of him as thus pictured — ^wearing a sharp, flashing.

fine-pointed, keen-edged sword. Let us remember that as it points back faithfully to historic truth, so with unerring aim and unfaltering exactness it points onward to the truth of coming days.

II. — Simeon's historical sword

There are very few artistic strokes in the personal picture of this man. What of that? By these few he is clearly set forth to our view. We truly see him as he is. Up to this death scene and tribal blessing few incidents of Simeon's life are given. But these few have much to tell. Few and brief are the words. Through them his character escapes, and we behold it as, like a sword flash, it flits by. Simeon is implacable, cruel, revengeful, reckless. Reuben and he, though full brothers too, were not brethren in that other sense. They had nothing in common; they were not in sympathy. Reuben was good-natured, kind-hearted, easy-going. He was something like his grandfather Isaac, gentle and kind and weak. Simeon was more like his uncle Esau, though somewhat wanting in the noble traits which are not diflicult to trace in Esau's wild career. Simeon was, as his father said, who knew him best and had a most discriminating mind, very much like a sword.

His name Simeon, " Jehovah hath heard," suggests that as a babe he was welcomed as a direct answer to prayer. If so, we here learn, what is so often learned, that we bring judgments on ourselves ; that our prayers are not always wisest ; that we do not always know what is for us best. The bright hopes that often cluster around a lovely infant's life come not always to fruition. As we look back through life, through its shadows and sorrows, there is sometimes more comfort in an infant's grave than in the wreck and ruin of many years of squandered life. Simeon lived. If to Leah he was God's voice, surely it was the divine voice in thunder tones.

The Urst scene in Simeon's life recorded for us is not a quiet, pastoral picture by any means. Simeon and Levi at Shechem play together a dreadful part. They two with drawn swords slay the men of Shechem. It is a strategic scheme, in which these two sons of Jacob are guilty of a double crime — falsehood and murder. They make promises which they do not keep, which we may fairly judge they do not intend to keep. They take lives which in a sense have been committed to their trust. They are not honorable men. In reference to this slaughter, which, it seems, they planned and executed secretly, Jacob exclaims : " O my soul, come not thou into their secret."

The second scene is at the pit of Joseph. Jewish tradition is not to be discarded, though it must be used with care. It may sometimes shed a light on

Bible story and help us somewhat to understand the inspired word. The Targum states that Simeon and Levi were especially enemies of Joseph. This is most probable. Joseph's dream intimated that he was to be exalted above his brethren. Who would resent that most? Reuben, the eldest son, with whom Joseph's exaltation would most interfere, was too good-natured and kind-hearted to be resentful of this indignity done to the eldest son. Simeon came next, and Levi next to him. They were grasping, cruel men. It is just what might be expected tlhen of them, and especially of Simeon, to feel offended, take the slight, and cherish resentment In the heart.

Joseph comes over the hills to Shechem, then to Dothan, a messenger to his brethren from their home at Hebron. What do these shepherd brethren say ? " Behold, this dreamer cometh. Come now, let us slay himi, and cast him into some pit in this wilderness. Then we shall see what will become of his dreams." Here are resentment and cruelty. It is just a Shechem affair over again. It fits into the character of Simeon exactly. It is the undeviating testimony of Jewish tradition that Simeon's voice counseled death, Simeon's hands stripped from Joseph the beautiful coat Jacob had given his favorite son, Simeon's strength bound the helpless lad; Simeon mainly, though assisted by the others, lowered the pleading brother into the pit's dark depth.

Unfeeling, cruel as a sword, he dealt fiercely with a prince of Israel.

The third scene is far away from the ancestral home and Canaan's fertile hills and lovely meadows where Jacob's flocks are grazed. It is in Egypt. It is one of those times in history when scenes long remembered recur, but in their recurrence are reversed. Justice holds aloft the scales to bring them to an even balance. The place is changed. The persons are the same. They change their parts in the picture. So' by reversal men come to take of truth a broader view, to see life in a clearer light. All of the pit scene are together now. It is a throne scene now. He who was lowest is highest now. Joseph puts Simeon in the shadow of a prison cell. " Bring Benjamin," he says. " I will keep nine, and let one go to bring Benjamin back to me." There had been only one who had lifted up his voice to save Joseph's life. That one was Reuben. Joseph had heard him plead. In his heart he thanked him for It. Reuben's words had saved his life. We may readily believe that Joseph's plan was now to keep the others, and send Reuben back with the corn, and have him bring Benjamin to Egypt. Reuben's would be the safer hands for the sacred trust of a brother's life. For some reason his plan is slightly changed. He will send nine, and keep one as a pledge of their return. To choose that one, he glances around on them. Is It an accident? Is it by merest chance? See, he rests on Simeon his eye, and says. Bind him: put him in the shadow of the prison cell. Before his brothers' eyes Simeon is bound and cast into the Egyptian jail. The scene is thus reversed. By this reversal, through many weary years, conscience cries, " We are surely guilty concerning our brother." It is a fearful moment when the finger of Providence points out a longhidden crime and the criminal. Guilt clings to a man. Justice pursues a man, wearies not, but overtakes and measures out to the full that judgment which is due. In Jewish tradition the strength of Simeon is second to that of Samson. In all the legends connected with his name his fierceness and implacability are prominently mentioned. When he dies, the story goes, with his parting breath he warns his children against the indulgence of such passions. The sword points back very sharply and truly to Simeon's historical record. He who had known him longest, had seen him oftenest, had watched him' most closely and anxiously, sums up his judgment concerning his second son — a cruel and relentless sword.