Exodus 1

Exodus 1:1

Judah

Jacob speaks about Judah (meaning ‘praise’) in a quite different tone than about his oldest three sons. He mentions only praiseworthy things about Judah, a great contradiction with the first three sons. This is because Judah’s future is closely connected with the Messiah, Who will come forth from Judah. We can see Judah himself here as a type of the Lord Jesus as the Messiah. Therefore Jacob also says more words to him than to the other sons – with the exception of Joseph, for the same reason. All his brothers will praise him, he will take the first place which his eldest brother has lost. Thus Christ takes the first place among His brethren (Romans 8:29; Hebrews 2:12).

Judah has conquered the enemies. Therefore his brothers praise him. His victorious power is clearly visible in the picture of the lion. Christ is “the Lion that is from the tribe of Judah” (Revelation 5:5). Judah’s rule will not be temporary, but everlasting: his scepter or ruler’s staff will not depart. When Shiloh (meaning ‘rest bringer’ or ‘peacemaker’) comes, that is, when the Lord Jesus comes as Messiah, his reign will reach its peak. Then even nations will obey him. That will happen in the realm of peace.

The scene with the donkey (Genesis 49:11a) is reminiscent of the Lord Jesus’ entry into Jerusalem, where that time is experienced for a moment, as it were: “Rejoice greatly, O daughter of Zion! Shout [in triumph], O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey” (Zechariah 9:9). That time itself, which is the time of the realm of peace, will be characterized by an abundance of joy, of which wine is a picture (Isaiah 25:6).

The blessing of Judah is concluded with a description of the personal glory of the Lord Jesus (Genesis 49:12; cf. Song of Solomon 5:10-16).

Exodus 1:2

Judah

Jacob speaks about Judah (meaning ‘praise’) in a quite different tone than about his oldest three sons. He mentions only praiseworthy things about Judah, a great contradiction with the first three sons. This is because Judah’s future is closely connected with the Messiah, Who will come forth from Judah. We can see Judah himself here as a type of the Lord Jesus as the Messiah. Therefore Jacob also says more words to him than to the other sons – with the exception of Joseph, for the same reason. All his brothers will praise him, he will take the first place which his eldest brother has lost. Thus Christ takes the first place among His brethren (Romans 8:29; Hebrews 2:12).

Judah has conquered the enemies. Therefore his brothers praise him. His victorious power is clearly visible in the picture of the lion. Christ is “the Lion that is from the tribe of Judah” (Revelation 5:5). Judah’s rule will not be temporary, but everlasting: his scepter or ruler’s staff will not depart. When Shiloh (meaning ‘rest bringer’ or ‘peacemaker’) comes, that is, when the Lord Jesus comes as Messiah, his reign will reach its peak. Then even nations will obey him. That will happen in the realm of peace.

The scene with the donkey (Genesis 49:11a) is reminiscent of the Lord Jesus’ entry into Jerusalem, where that time is experienced for a moment, as it were: “Rejoice greatly, O daughter of Zion! Shout [in triumph], O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey” (Zechariah 9:9). That time itself, which is the time of the realm of peace, will be characterized by an abundance of joy, of which wine is a picture (Isaiah 25:6).

The blessing of Judah is concluded with a description of the personal glory of the Lord Jesus (Genesis 49:12; cf. Song of Solomon 5:10-16).

Exodus 1:3

Judah

Jacob speaks about Judah (meaning ‘praise’) in a quite different tone than about his oldest three sons. He mentions only praiseworthy things about Judah, a great contradiction with the first three sons. This is because Judah’s future is closely connected with the Messiah, Who will come forth from Judah. We can see Judah himself here as a type of the Lord Jesus as the Messiah. Therefore Jacob also says more words to him than to the other sons – with the exception of Joseph, for the same reason. All his brothers will praise him, he will take the first place which his eldest brother has lost. Thus Christ takes the first place among His brethren (Romans 8:29; Hebrews 2:12).

Judah has conquered the enemies. Therefore his brothers praise him. His victorious power is clearly visible in the picture of the lion. Christ is “the Lion that is from the tribe of Judah” (Revelation 5:5). Judah’s rule will not be temporary, but everlasting: his scepter or ruler’s staff will not depart. When Shiloh (meaning ‘rest bringer’ or ‘peacemaker’) comes, that is, when the Lord Jesus comes as Messiah, his reign will reach its peak. Then even nations will obey him. That will happen in the realm of peace.

The scene with the donkey (Genesis 49:11a) is reminiscent of the Lord Jesus’ entry into Jerusalem, where that time is experienced for a moment, as it were: “Rejoice greatly, O daughter of Zion! Shout [in triumph], O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey” (Zechariah 9:9). That time itself, which is the time of the realm of peace, will be characterized by an abundance of joy, of which wine is a picture (Isaiah 25:6).

The blessing of Judah is concluded with a description of the personal glory of the Lord Jesus (Genesis 49:12; cf. Song of Solomon 5:10-16).

Exodus 1:4

Judah

Jacob speaks about Judah (meaning ‘praise’) in a quite different tone than about his oldest three sons. He mentions only praiseworthy things about Judah, a great contradiction with the first three sons. This is because Judah’s future is closely connected with the Messiah, Who will come forth from Judah. We can see Judah himself here as a type of the Lord Jesus as the Messiah. Therefore Jacob also says more words to him than to the other sons – with the exception of Joseph, for the same reason. All his brothers will praise him, he will take the first place which his eldest brother has lost. Thus Christ takes the first place among His brethren (Romans 8:29; Hebrews 2:12).

Judah has conquered the enemies. Therefore his brothers praise him. His victorious power is clearly visible in the picture of the lion. Christ is “the Lion that is from the tribe of Judah” (Revelation 5:5). Judah’s rule will not be temporary, but everlasting: his scepter or ruler’s staff will not depart. When Shiloh (meaning ‘rest bringer’ or ‘peacemaker’) comes, that is, when the Lord Jesus comes as Messiah, his reign will reach its peak. Then even nations will obey him. That will happen in the realm of peace.

The scene with the donkey (Genesis 49:11a) is reminiscent of the Lord Jesus’ entry into Jerusalem, where that time is experienced for a moment, as it were: “Rejoice greatly, O daughter of Zion! Shout [in triumph], O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey” (Zechariah 9:9). That time itself, which is the time of the realm of peace, will be characterized by an abundance of joy, of which wine is a picture (Isaiah 25:6).

The blessing of Judah is concluded with a description of the personal glory of the Lord Jesus (Genesis 49:12; cf. Song of Solomon 5:10-16).

Exodus 1:5

Judah

Jacob speaks about Judah (meaning ‘praise’) in a quite different tone than about his oldest three sons. He mentions only praiseworthy things about Judah, a great contradiction with the first three sons. This is because Judah’s future is closely connected with the Messiah, Who will come forth from Judah. We can see Judah himself here as a type of the Lord Jesus as the Messiah. Therefore Jacob also says more words to him than to the other sons – with the exception of Joseph, for the same reason. All his brothers will praise him, he will take the first place which his eldest brother has lost. Thus Christ takes the first place among His brethren (Romans 8:29; Hebrews 2:12).

Judah has conquered the enemies. Therefore his brothers praise him. His victorious power is clearly visible in the picture of the lion. Christ is “the Lion that is from the tribe of Judah” (Revelation 5:5). Judah’s rule will not be temporary, but everlasting: his scepter or ruler’s staff will not depart. When Shiloh (meaning ‘rest bringer’ or ‘peacemaker’) comes, that is, when the Lord Jesus comes as Messiah, his reign will reach its peak. Then even nations will obey him. That will happen in the realm of peace.

The scene with the donkey (Genesis 49:11a) is reminiscent of the Lord Jesus’ entry into Jerusalem, where that time is experienced for a moment, as it were: “Rejoice greatly, O daughter of Zion! Shout [in triumph], O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey” (Zechariah 9:9). That time itself, which is the time of the realm of peace, will be characterized by an abundance of joy, of which wine is a picture (Isaiah 25:6).

The blessing of Judah is concluded with a description of the personal glory of the Lord Jesus (Genesis 49:12; cf. Song of Solomon 5:10-16).

Exodus 1:6

Zebulun

Jacob does not speak a word about Zebulun (meaning ‘dwelling place’) personally. He says only where Zebulun will dwell. We must place what Jacob says about Zebulun in the prophetic perspective Jacob has in mind according to Genesis 49:1. After the failure of the three oldest sons, the Messiah appears in Judah. The dominion is given to Him. But when He comes, He is rejected, and Israel is scattered among the nations. This is represented in the picture in Zebulun. The sea is a picture of the nations (Revelation 17:15; Isaiah 17:12-13).

Israel is scattered among the nations, with which the people trade, which is presented in the “ships”. Israel focuses on the nations, which is represented in “his flank” being “toward Sidon” (Isaiah 23:2). In this fate of Zebulun, and of Israel as a whole, will come a reversal. This reversal has come in a certain sense, when the Lord Jesus goes to dwell there (Matthew 4:12-16). Zebulun is also connected with the nations by Matthew. The coming of the Lord Jesus has brought blessing to Israel and the nations. The blessing for Israel has been postponed because they rejected the Lord, but will certainly come when He appears the second time.

Exodus 1:7

Issachar

What Jacob says about Issachar (meaning ‘wage’), characterizes this son as someone who seeks convenience and advantage, but has to pay a price for it. So it is with Israel after the rejection of the Lord Jesus. Israel went to dwell by the sea, the nations (Zebulun). But it did not stop there. The people have become dependent on the nations. They have become a beast of burden, they are slaves of them (Nehemiah 9:36), while it is God’s purpose that the nations are their slaves (Deuteronomy 28:1; 13).

Exodus 1:8

Issachar

What Jacob says about Issachar (meaning ‘wage’), characterizes this son as someone who seeks convenience and advantage, but has to pay a price for it. So it is with Israel after the rejection of the Lord Jesus. Israel went to dwell by the sea, the nations (Zebulun). But it did not stop there. The people have become dependent on the nations. They have become a beast of burden, they are slaves of them (Nehemiah 9:36), while it is God’s purpose that the nations are their slaves (Deuteronomy 28:1; 13).

Exodus 1:9

Dan and the Salvation

In the case of Dan (meaning ‘judge’) Jacob speaks about salvation. In Dan a judge, a leader, will rise up to deliver the people from the yoke of the nations. He will use an insidious tactic. This leader, the future king of the Jews, will be inspired by satan, “the serpent of old” (Revelation 12:9). This is the antichrist, to whom the word Paul quotes from the mouth of David: “Poison of a viper is under their lips” (Psalms 140:3b; Romans 3:13b) applies in full.

Jacob does not express a wish here, but an event. By this we also understand the sigh that Jacob breathes (Genesis 49:18). He does not expect “salvation” from Dan, for he is deceitful, but from the LORD Himself. When we consider what we read of Dan in the Scriptures (Leviticus 24:10-11; Judges 18:1-31), there seems to be much to suggest that the antichrist will indeed come forth from the tribe of Dan, or perhaps already came forth; who knows, he already lives.

Exodus 1:10

Dan and the Salvation

In the case of Dan (meaning ‘judge’) Jacob speaks about salvation. In Dan a judge, a leader, will rise up to deliver the people from the yoke of the nations. He will use an insidious tactic. This leader, the future king of the Jews, will be inspired by satan, “the serpent of old” (Revelation 12:9). This is the antichrist, to whom the word Paul quotes from the mouth of David: “Poison of a viper is under their lips” (Psalms 140:3b; Romans 3:13b) applies in full.

Jacob does not express a wish here, but an event. By this we also understand the sigh that Jacob breathes (Genesis 49:18). He does not expect “salvation” from Dan, for he is deceitful, but from the LORD Himself. When we consider what we read of Dan in the Scriptures (Leviticus 24:10-11; Judges 18:1-31), there seems to be much to suggest that the antichrist will indeed come forth from the tribe of Dan, or perhaps already came forth; who knows, he already lives.

Exodus 1:11

Dan and the Salvation

In the case of Dan (meaning ‘judge’) Jacob speaks about salvation. In Dan a judge, a leader, will rise up to deliver the people from the yoke of the nations. He will use an insidious tactic. This leader, the future king of the Jews, will be inspired by satan, “the serpent of old” (Revelation 12:9). This is the antichrist, to whom the word Paul quotes from the mouth of David: “Poison of a viper is under their lips” (Psalms 140:3b; Romans 3:13b) applies in full.

Jacob does not express a wish here, but an event. By this we also understand the sigh that Jacob breathes (Genesis 49:18). He does not expect “salvation” from Dan, for he is deceitful, but from the LORD Himself. When we consider what we read of Dan in the Scriptures (Leviticus 24:10-11; Judges 18:1-31), there seems to be much to suggest that the antichrist will indeed come forth from the tribe of Dan, or perhaps already came forth; who knows, he already lives.

Exodus 1:12

Gad

Gad (meaning ‘raiders’, among other things) represents the bravery of the remnant of Israel, who suffer greatly from the terror exercised by the antichrist. When the Lord Jesus comes to bring salvation, He will use this remnant to chase and defeat the enemies, “raiders”, who have made his life so difficult.

Exodus 1:13

Asher

With Asher (meaning ‘happy’) only blessing is connected. In the realm of peace that will come when the Lord Jesus has appeared and destroyed the enemies, there will be an abundance of blessing, of rich food (Psalms 72:16; Psalms 85:12; Hosea 2:21-22). Israel will also distribute that blessing to others.

Exodus 1:14

Naphtali

With Naphtali (meaning ‘(my) struggle’) the main idea is freedom, while with Gad and Asher the main idea is respectively victory and abundance of the most delicious food. This freedom is a big difference from Issachar, who goes under a slave yoke. Naphtali is a doe let loose, which testifies to the greatest possible freedom of movement. A doe let loose is not hindered by anything in her fast movement and feels completely free. It is quite a struggle to achieve that freedom.

Spiritually this is also the case. In Romans 7 we see the struggle of the believer and in Romans 8 his freedom. It is also not surprising that this freedom leads to “beautiful words”. See the end of Romans 8 (Romans 8:31-39). Freedom is based only on the work of Christ on the cross. The result is that we want to honor Him with “beautiful words”. Psalms 22 shows both the one, the work of Christ (Psalms 22:1-21), and the other, the song of praise (Psalms 22:22-31). Once Israel has been delivered from its enemies, they will let hear the hallelujah.

Exodus 1:15

Joseph

Jacob says most of his words to Joseph (meaning ‘He will add’). It is not surprising that the blessing given by Jacob to Joseph is the greatest of all in content and length. Jacob speaks about all that God has laid aside for Joseph. It is not difficult to see the picture of the Lord Jesus behind Joseph.

Jacob uses some comparisons in connection with Joseph. The first is that of a fruit tree, of which the branches run over a wall. That is Joseph. He bears fruit because he stands by a spring. By drinking from the spring, God Himself, and knowing himself dependent on Him, he bears rich fruit for God (Jeremiah 17:8; Psalms 1:3).

Fruit is where there is “a spring” of fellowship and a “wall” of separation. We see this perfectly with the Lord Jesus. Not only does He bear fruit within the walls of the people of Israel, but His fruit is also for everyone outside Israel who believes in Him (Mark 7:24-30; John 4:39-42). He also lives in perfect fellowship with His Father.

The second comparison is that of the archer. ”Deadly arrows” were shot at him (Jeremiah 9:8; cf. Ephesians 6:16b). Remember the treatment of his brothers and the wife of Potiphar. Such arrows were also shot at Christ, whom He answered with arrows from God’s Word: “It is written” (Matthew 4:1-10). All our strength to withstand temptations and bear trials comes from God. His grace is enough for us, and His strength is perfected in our weakness.

Joseph answers these arrows with accurate arrows. He reacts in the power of God, Who with His hands strengthens Joseph’s hands. It has sometimes been compared to a small child who wants to carry his father’s heavy suitcase. He cannot lift the suitcase himself. Yet he manages to lift the suitcase because his father’s strong hand goes around his hand and lifts it with his hand.

The names Jacob uses for God show that he has learned a lot about God. By this he knows God’s thoughts about the blessing He wants to give and is also able to give. After all, he is also the “Almighty”!

The blessing is threefold: 1. blessings of heaven above, 2. blessings of the deep that lies beneath and 3. blessings on earth: of the breasts (nutrition) and of the womb (new life).

Jacob sees that the blessing he gives his son goes far beyond the blessings promised to the patriarchs. Everything will come “on the head of Joseph, and on the crown of the head of the one distinguished among his brothers”. “Distinguished” is literally “separated” or “Nazarite”. This is the third comparison Jacob uses. Here we find for the first time the term “Nazirite”. From Numbers 6 we learn that this is someone who voluntarily devotes himself to God (Numbers 6:1-21).

The Lord Jesus is the true Nazirite. By Him His brethren, His people, and all the earth shall be blessed in the realm of peace.

Exodus 1:16

Joseph

Jacob says most of his words to Joseph (meaning ‘He will add’). It is not surprising that the blessing given by Jacob to Joseph is the greatest of all in content and length. Jacob speaks about all that God has laid aside for Joseph. It is not difficult to see the picture of the Lord Jesus behind Joseph.

Jacob uses some comparisons in connection with Joseph. The first is that of a fruit tree, of which the branches run over a wall. That is Joseph. He bears fruit because he stands by a spring. By drinking from the spring, God Himself, and knowing himself dependent on Him, he bears rich fruit for God (Jeremiah 17:8; Psalms 1:3).

Fruit is where there is “a spring” of fellowship and a “wall” of separation. We see this perfectly with the Lord Jesus. Not only does He bear fruit within the walls of the people of Israel, but His fruit is also for everyone outside Israel who believes in Him (Mark 7:24-30; John 4:39-42). He also lives in perfect fellowship with His Father.

The second comparison is that of the archer. ”Deadly arrows” were shot at him (Jeremiah 9:8; cf. Ephesians 6:16b). Remember the treatment of his brothers and the wife of Potiphar. Such arrows were also shot at Christ, whom He answered with arrows from God’s Word: “It is written” (Matthew 4:1-10). All our strength to withstand temptations and bear trials comes from God. His grace is enough for us, and His strength is perfected in our weakness.

Joseph answers these arrows with accurate arrows. He reacts in the power of God, Who with His hands strengthens Joseph’s hands. It has sometimes been compared to a small child who wants to carry his father’s heavy suitcase. He cannot lift the suitcase himself. Yet he manages to lift the suitcase because his father’s strong hand goes around his hand and lifts it with his hand.

The names Jacob uses for God show that he has learned a lot about God. By this he knows God’s thoughts about the blessing He wants to give and is also able to give. After all, he is also the “Almighty”!

The blessing is threefold: 1. blessings of heaven above, 2. blessings of the deep that lies beneath and 3. blessings on earth: of the breasts (nutrition) and of the womb (new life).

Jacob sees that the blessing he gives his son goes far beyond the blessings promised to the patriarchs. Everything will come “on the head of Joseph, and on the crown of the head of the one distinguished among his brothers”. “Distinguished” is literally “separated” or “Nazarite”. This is the third comparison Jacob uses. Here we find for the first time the term “Nazirite”. From Numbers 6 we learn that this is someone who voluntarily devotes himself to God (Numbers 6:1-21).

The Lord Jesus is the true Nazirite. By Him His brethren, His people, and all the earth shall be blessed in the realm of peace.

Exodus 1:17

Joseph

Jacob says most of his words to Joseph (meaning ‘He will add’). It is not surprising that the blessing given by Jacob to Joseph is the greatest of all in content and length. Jacob speaks about all that God has laid aside for Joseph. It is not difficult to see the picture of the Lord Jesus behind Joseph.

Jacob uses some comparisons in connection with Joseph. The first is that of a fruit tree, of which the branches run over a wall. That is Joseph. He bears fruit because he stands by a spring. By drinking from the spring, God Himself, and knowing himself dependent on Him, he bears rich fruit for God (Jeremiah 17:8; Psalms 1:3).

Fruit is where there is “a spring” of fellowship and a “wall” of separation. We see this perfectly with the Lord Jesus. Not only does He bear fruit within the walls of the people of Israel, but His fruit is also for everyone outside Israel who believes in Him (Mark 7:24-30; John 4:39-42). He also lives in perfect fellowship with His Father.

The second comparison is that of the archer. ”Deadly arrows” were shot at him (Jeremiah 9:8; cf. Ephesians 6:16b). Remember the treatment of his brothers and the wife of Potiphar. Such arrows were also shot at Christ, whom He answered with arrows from God’s Word: “It is written” (Matthew 4:1-10). All our strength to withstand temptations and bear trials comes from God. His grace is enough for us, and His strength is perfected in our weakness.

Joseph answers these arrows with accurate arrows. He reacts in the power of God, Who with His hands strengthens Joseph’s hands. It has sometimes been compared to a small child who wants to carry his father’s heavy suitcase. He cannot lift the suitcase himself. Yet he manages to lift the suitcase because his father’s strong hand goes around his hand and lifts it with his hand.

The names Jacob uses for God show that he has learned a lot about God. By this he knows God’s thoughts about the blessing He wants to give and is also able to give. After all, he is also the “Almighty”!

The blessing is threefold: 1. blessings of heaven above, 2. blessings of the deep that lies beneath and 3. blessings on earth: of the breasts (nutrition) and of the womb (new life).

Jacob sees that the blessing he gives his son goes far beyond the blessings promised to the patriarchs. Everything will come “on the head of Joseph, and on the crown of the head of the one distinguished among his brothers”. “Distinguished” is literally “separated” or “Nazarite”. This is the third comparison Jacob uses. Here we find for the first time the term “Nazirite”. From Numbers 6 we learn that this is someone who voluntarily devotes himself to God (Numbers 6:1-21).

The Lord Jesus is the true Nazirite. By Him His brethren, His people, and all the earth shall be blessed in the realm of peace.

Exodus 1:18

Joseph

Jacob says most of his words to Joseph (meaning ‘He will add’). It is not surprising that the blessing given by Jacob to Joseph is the greatest of all in content and length. Jacob speaks about all that God has laid aside for Joseph. It is not difficult to see the picture of the Lord Jesus behind Joseph.

Jacob uses some comparisons in connection with Joseph. The first is that of a fruit tree, of which the branches run over a wall. That is Joseph. He bears fruit because he stands by a spring. By drinking from the spring, God Himself, and knowing himself dependent on Him, he bears rich fruit for God (Jeremiah 17:8; Psalms 1:3).

Fruit is where there is “a spring” of fellowship and a “wall” of separation. We see this perfectly with the Lord Jesus. Not only does He bear fruit within the walls of the people of Israel, but His fruit is also for everyone outside Israel who believes in Him (Mark 7:24-30; John 4:39-42). He also lives in perfect fellowship with His Father.

The second comparison is that of the archer. ”Deadly arrows” were shot at him (Jeremiah 9:8; cf. Ephesians 6:16b). Remember the treatment of his brothers and the wife of Potiphar. Such arrows were also shot at Christ, whom He answered with arrows from God’s Word: “It is written” (Matthew 4:1-10). All our strength to withstand temptations and bear trials comes from God. His grace is enough for us, and His strength is perfected in our weakness.

Joseph answers these arrows with accurate arrows. He reacts in the power of God, Who with His hands strengthens Joseph’s hands. It has sometimes been compared to a small child who wants to carry his father’s heavy suitcase. He cannot lift the suitcase himself. Yet he manages to lift the suitcase because his father’s strong hand goes around his hand and lifts it with his hand.

The names Jacob uses for God show that he has learned a lot about God. By this he knows God’s thoughts about the blessing He wants to give and is also able to give. After all, he is also the “Almighty”!

The blessing is threefold: 1. blessings of heaven above, 2. blessings of the deep that lies beneath and 3. blessings on earth: of the breasts (nutrition) and of the womb (new life).

Jacob sees that the blessing he gives his son goes far beyond the blessings promised to the patriarchs. Everything will come “on the head of Joseph, and on the crown of the head of the one distinguished among his brothers”. “Distinguished” is literally “separated” or “Nazarite”. This is the third comparison Jacob uses. Here we find for the first time the term “Nazirite”. From Numbers 6 we learn that this is someone who voluntarily devotes himself to God (Numbers 6:1-21).

The Lord Jesus is the true Nazirite. By Him His brethren, His people, and all the earth shall be blessed in the realm of peace.

Exodus 1:19

Joseph

Jacob says most of his words to Joseph (meaning ‘He will add’). It is not surprising that the blessing given by Jacob to Joseph is the greatest of all in content and length. Jacob speaks about all that God has laid aside for Joseph. It is not difficult to see the picture of the Lord Jesus behind Joseph.

Jacob uses some comparisons in connection with Joseph. The first is that of a fruit tree, of which the branches run over a wall. That is Joseph. He bears fruit because he stands by a spring. By drinking from the spring, God Himself, and knowing himself dependent on Him, he bears rich fruit for God (Jeremiah 17:8; Psalms 1:3).

Fruit is where there is “a spring” of fellowship and a “wall” of separation. We see this perfectly with the Lord Jesus. Not only does He bear fruit within the walls of the people of Israel, but His fruit is also for everyone outside Israel who believes in Him (Mark 7:24-30; John 4:39-42). He also lives in perfect fellowship with His Father.

The second comparison is that of the archer. ”Deadly arrows” were shot at him (Jeremiah 9:8; cf. Ephesians 6:16b). Remember the treatment of his brothers and the wife of Potiphar. Such arrows were also shot at Christ, whom He answered with arrows from God’s Word: “It is written” (Matthew 4:1-10). All our strength to withstand temptations and bear trials comes from God. His grace is enough for us, and His strength is perfected in our weakness.

Joseph answers these arrows with accurate arrows. He reacts in the power of God, Who with His hands strengthens Joseph’s hands. It has sometimes been compared to a small child who wants to carry his father’s heavy suitcase. He cannot lift the suitcase himself. Yet he manages to lift the suitcase because his father’s strong hand goes around his hand and lifts it with his hand.

The names Jacob uses for God show that he has learned a lot about God. By this he knows God’s thoughts about the blessing He wants to give and is also able to give. After all, he is also the “Almighty”!

The blessing is threefold: 1. blessings of heaven above, 2. blessings of the deep that lies beneath and 3. blessings on earth: of the breasts (nutrition) and of the womb (new life).

Jacob sees that the blessing he gives his son goes far beyond the blessings promised to the patriarchs. Everything will come “on the head of Joseph, and on the crown of the head of the one distinguished among his brothers”. “Distinguished” is literally “separated” or “Nazarite”. This is the third comparison Jacob uses. Here we find for the first time the term “Nazirite”. From Numbers 6 we learn that this is someone who voluntarily devotes himself to God (Numbers 6:1-21).

The Lord Jesus is the true Nazirite. By Him His brethren, His people, and all the earth shall be blessed in the realm of peace.

Exodus 1:20

Benjamin

Benjamin (meaning ‘son of the right hand’) is a picture of Christ Who returns and destroys all His enemies when He appears in glory. Joseph and Benjamin belong together. We have seen this in the previous chapters. Joseph is a picture of Christ in His humiliation and His exaltation as the Bearer of all the favor of God; Benjamin is a picture of Christ coming back in power and majesty and reigning on earth. We also see a double picture like this in David and Salomon. “The morning” and “the evening” cover the whole day or the whole period of the realm of peace.

Exodus 1:21

Every Tribe Has Its Own Blessing

“Every one with the blessing appropriate to him.” This also applies to Reuben and Simeon and Levi. It may seem strange to speak of blessing in their case. Yet it is a blessing to be pointed to our failure. We can then confess that and then continue with the Lord to be blessed by Him.

Exodus 1:22

Jacob Dies

Jacob repeats what he said earlier about his burial (Genesis 47:30). This clearly shows his faith in the resurrection and that God is the God of the resurrection. His heart is not with what he leaves behind, but with what awaits him in the resurrection. Death does not destroy the promise of life. When Jacob dies, he is gathered to his people. If God’s people are our people, we will be gathered to them by death.