01.10. ..Blessings
10 Heavenly and Earthly Blessings
By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff (Hebrews 11:21). To properly understand the significance of the blessings Jacob bestowed upon Joseph’s sons, Ephraim and Manasseh, one must turn to the Book of Genesis. This book contains the exact sequence of events which God would have man to know concerning the lives and times of these individuals, and apart from this sequence of events Hebrews 11:21 cannot be correctly interpreted.
The key to a correct understanding of New Testament Revelation always rests on understanding what the Old Testament has to say about the matter. The instructed Christian, studying any part of the New Testament, will continually find himself turning back to the writings of Moses and the Prophets, God’s Own commentary on the subject. All individuals and every event, place, or object associated with these individuals carry spiritual significance and appear in an orderly arrangement, setting forth great spiritual truths concerning various aspects of God’s dealings with mankind during the ages through the person of His Son, the Lord Jesus Christ.
Teachings drawn from the framework of events surrounding Jacob’s blessings bestowed upon Ephraim and Manasseh are built around three key points:
1) The time of the birth of Ephraim and Manasseh (before the famine).
2) The time when Ephraim and Manasseh received their blessings (after the famine).
3) The fact that the younger (Ephraim) received the blessing reserved for the firstborn. This study -- a study in proper distinctions and divisions of the Scripture concerning God’s plans and purposes for both Israel and the Church -- will center around these three key points.
Before the Famine The birth of Joseph’s two sons is recorded in Genesis 41:50-52. These sons were born in Egypt before the time of famine -- a famine which covered all the land. Joseph had previously revealed to Pharaoh that a time of plenty would be followed by a time of famine. Each period would be seven years in length, signifying two complete periods of time. These two complete periods point to the present time in which we live and to the time of trouble (the Tribulation) which will occur at the end of the present age, immediately preceding the Messianic Era.
Manasseh, Joseph’s elder son, was associated with the "father’s house"; and Ephraim, Joseph’s younger son, was associated with "fruitfulness" in the land of Joseph’s affliction (Genesis 41:51-52). Consequently, Manasseh has a peculiar relationship to Israel (the elder in the Father’s house), and Ephraim has a peculiar relationship to the Church (the younger, producing fruit).
The future blessing of the Church as the firstborn -- typified by Ephraim’s reception of the blessing belonging to the firstborn -- stems from the fact that Israel, when presented the opportunity, failed to bring forth fruit. Because of Israel’s failure to bring forth fruit, the proffered kingdom -- the kingdom of the heavens -- was taken from Israel when Christ was on earth the first time, and the "house" was left "desolate" (Matthew 21:18-19; Matthew 21:43; Matthew 23:38). The kingdom of the heavens was subsequently (and is presently being) offered to a "nation bringing forth the fruits thereof," typified by Ephraim and his association with fruitfulness in the land of Joseph’s affliction. Christians, because of their position "in Christ," comprise the only group of people -- the "holy nation" -- in a position to bring forth fruit today. And they are bringing forth fruit in the land of Jesus’ affliction (cf. John 15:1-8; John 15:16; 1 Peter 2:9-10; Hebrews 3:1).
During the time allotted (present age) for Christians to bring forth fruit, Israel has been set aside. This fact has been set forth in another facet of the overall type covered by the life and times of Joseph in the Genesis account. During the time of plenty, preceding the time of famine, Joseph’s brethren were removed from the scene. This typifies the fact that during the present age, preceding the time of famine (the Tribulation), Christ’s brethren (the Jewish people) have been removed from the scene -- set aside.
During the present age God is dealing with the Church, and He will not resume His national dealings with Israel until the Church has been removed (which will be via the rapture). God does not deal with both Israel and the Church at the same time during Man’s Day. God dealt with Israel in time past, He is presently dealing with the Church, and He will resume His dealings with Israel in time future.
God’s dealings with Israel during the latter days falls either within the scope of time covered by Daniel’s prophecy of the Seventy Weeks (Daniel 9:24-27), or after this time (Joel 2:27-32). But God’s dealings with the Church are completely outside the scope of time covered by Daniel’s prophecy. Sixty-nine Weeks (483 years) are past and have been fulfilled. The fulfillment of these Weeks occurred with events leading to Calvary and the inception of the Church. One Week (7 years) remains to be fulfilled, which will be the future seven-year Tribulation, the "time of Jacob’s trouble" (Jeremiah 30:7).
Between the Sixty-ninth Week and the Seventieth Week of Daniel’s prophecy there is an interval of time lasting approximately 2,000 years. During this interval the chronometer marking off the complete 490 years of Daniel’s prophecy is idle, for Israel has been set aside while God deals with the Church. When God completes His dealings with the Church, He will remove the Church and once again turn to Israel. The Seventy-Week chronometer will again mark time and complete the final seven years reserved for Israel.
Israel’s present appearance in the limelight of world affairs has been reckoned by many Christians to be a resumption of God’s dealings with the nation. But such cannot be the case, for Israel’s present appearance (a nation in unbelief) is outside the scope of Daniel’s prophecy of the Seventy Weeks. Israel’s present involvement in world affairs is occurring at the very end of the period of time this nation has been set aside, and events occurring in the world today pertaining to Israel and the Gentile nations are merely setting the stage for what is about to occur when God begins to deal with His covenant people once again.
During the Famine A time of famine is coming. It came during Joseph’s day following a time of plenty, and it will come again following a time of plenty. The famine during Joseph’s day covered all lands, and the coming famine will, likewise, cover all lands (Genesis 41:54; Luke 21:35). When the famine covered all the land during Joseph’s day, his brethren reappeared, and he dealt with them. This typifies the fact that when the Tribulation covers all the land during the coming day (Day of the Lord), the Jewish people will reappear -- no longer set aside -- and be dealt with by their Brother.
1. Joseph’s Day
During the time of famine in the Genesis account, Joseph’s brethren found themselves in a position in which they had nowhere to turn but to the disseminator of corn in Egypt. Thus, unaware of Joseph’s true identity, they went to their brother whom they had mistreated and sold into the hands of the Gentiles years before.
Joseph’s brethren did not know him, but he knew them. Joseph then, through predetermined events and circumstances, brought his brethren into a position in which they were forced, in his presence, to acknowledge their guilt concerning their prior treatment of him. He then revealed himself to his brethren and became their deliverer from the time of famine.
2. The Lord’s Day
It will be during the coming Tribulation that Jesus’ brethren will again come into view and be dealt with by God on a national basis. During the Tribulation, Israel will be brought into a position in which the Jewish people will be forced to go to Jesus for help. Famine will cover all the land, and Satan, through the man of sin, will enact his final and most intense onslaught against Israel. The brethren of Jesus will have nowhere to turn but to Him for help. Thus, being unaware of His true identity, they will, in that day, go to their Brother Whom they mistreated and sold into the hands of the Gentiles almost 2,000 years before.
Jesus’ brethren will not know the true identity of the God of their father’s upon Whom they will call, but He will know them. He will then, through predetermined events and circumstances, bring His brethren into a position in which they will be forced, in His presence, to acknowledge their guilt concerning their prior treatment of Him. Jesus’ brethren, as Joseph’s brethren, will acknowledge their "offence" during the coming time of their "affliction," the time of Famine, the Great Tribulation. And Jesus, as Joseph, will reveal Himself to His brethren and become their Deliverer from the Great Tribulation (Hosea 5:15; Hosea 6:1-2).
Following the Famine The account of the blessings bestowed upon Ephraim and Manasseh is recorded in Genesis 48:14-20. This account, within the chronological framework of events surrounding Joseph and his sons, is placed after the time of famine. The bestowal of these blessings follow Joseph’s dealings with and revelation of himself to his brethren, and is projected into that time when Joseph’s brethren went forth proclaiming his "glory" and the fact that he was "governor" over all the land of Egypt (Genesis 45:13; Genesis 45:26).
Thus, that which is foreshadowed by the blessings bestowed upon Ephraim and Manasseh has to do with events and conditions following the Great Tribulation and Christ’s revelation of Himself to Israel. Events surrounding Jacob’s bestowal of his blessings upon Joseph’s sons are projected into that time when Israel, converted and recommissioned, will go forth proclaiming the "Glory" of Jesus and the fact that He is "Governor" over the entire earth.
Jacob had adopted Joseph’s two sons (Genesis 48:5-6). They would, thus, be blessed as his sons, for they were his sons; and they would partake of the inheritance and each receive full portions along with Jacob’s other sons. In this manner Joseph realized the double portion of the father’s goods -- part of the birthright forfeited by Reuben (Genesis 48:22; Joshua 16:1-10; Joshua 17:1-18; 1 Chronicles 5:1-2; Ezekiel 47:13; Ezekiel 48:4-5).
Even though Joseph’s sons each received full portions, they were to be blessed with the thought of the double portion in mind. One was blessed above the other, receiving the blessing belonging to the firstborn. In this respect Jacob is a type of God the Father, and Joseph, his son, is a type of the Father’s Son, Jesus. Manasseh and Ephraim, adopted by Jacob, foreshadow Israel and the Church, adopted by the Father (Israel presently adopted; the Church to be adopted). Both are to receive full portions of the Father’s goods, but one is to be blessed above the other and receive the double portion belonging to the firstborn. As Joseph possessed the double portion of the Father’s goods in the type, Jesus possesses the double portion of the Father’s goods in the antitype. And just as the son receiving the blessing belonging to the firstborn in the type could realize the double portion through Joseph, the son receiving the blessing belonging to the firstborn in the antitype will realize the double portion through Christ. (Note the expression "joint-heirs" in Romans 8:17.)
When it came time for Jacob to bless Ephraim and Manasseh, Joseph placed Ephraim opposite Jacob’s left hand and Manasseh opposite Jacob’s right hand. The right hand was to be placed upon the head of the elder, and he was, in this manner, to receive the blessing belonging to the firstborn. (Note in this respect that Christ, God’s firstborn Son, is today seated at the Father’s right hand.) However, Jacob placed his right hand upon Ephraim, the younger son, and his left hand upon Manasseh, the elder. And in this manner Jacob blessed Joseph’s two sons.
Jacob knew that he was bestowing the blessing belonging to the firstborn upon the younger son (Genesis 45:19), and we read in Hebrews 11:21 that Jacob blessed Ephraim and Manasseh in this manner, "by faith." To bless the sons "by faith," Jacob had to know the mind of God in the matter and act in accordance with God’s revealed will. Faith is simply believing what God has to say. Thus, it is evident that God had previously revealed certain things to Jacob concerning Ephraim and Manasseh. This same truth holds concerning Jacob’s prophecy surrounding each of his sons in chapter forty-nine. The words of Jacob concerning his sons constitute the Revelation of God concerning these sons.
Both Ephraim and Manasseh were to become a people, but Ephraim, the younger, was to become greater than Manasseh, the elder. This holds true not only concerning Ephraim’s and Manasseh’s descendants, but also concerning that which is foreshadowed by circumstances and events surrounding Ephraim’s and Manasseh’s experiences leading into their individual blessings. The Sons of God
Israel is God’s son because of a special, creative act, followed by adoption. Jacob, the father of the nation of Israel, was a special creation of God (Isaiah 43:1); and God later adopted the nation springing from the loins of Jacob. The Church, however, is not presently an adopted son. Christians, as Jacob, constitute a special creation of God (2 Corinthians 5:17), but the adoption of Christians awaits a future date. And the blessings in store for both Israel and the Church await the adoption of Christians, for it is God’s sons who will be blessed.
1. Classification of Sons
The expression "sons of God" is not used in Scripture to distinguish between the saved and the unsaved. Rather, this expression is used referring to special creations of God, or to individuals or nations adopted from one of these special creations. Outside of any reference to Jesus, God’s only begotten Son, the expressions "son of God," "sons of God," "my son," or "my sons" are restricted to these two senses in Scripture.
Angels are sons of God because of "creation." Every angel is an individual creation of God, and there is no procreation within the angelic realm itself. The fall of Satan and the angels who followed him produced no change in their status as sons of God, simply because this fall produced no change in the fact that they were special, individual creations of God. Fallen angels are called "sons of God" in Genesis 6:2; Genesis 6:4, and Satan is placed among unfallen angels in Job 1:6; Job 2:1, with the expression "sons of God" covering the entire group.
Israel is God’s firstborn son (Exodus 4:22). Israel has held this position since God adopted the nation during the days of Moses, and Israel will continue to hold this position throughout time and eternity. The nation of Israel in an unsaved state is God’s son today, simply because this unsaved status of the nation has no bearing on the fact that God created Jacob and adopted the nation springing from the loins of Jacob.
Christians, on the other hand, although special creations of God and in a saved state, are not presently sons of God. Christians are children of God awaiting the adoption into sonship.
Thus, in the human realm only a certain segment of mankind falls under the classification "sons of God" (the nation of Israel). All others are either "children of God" (Christians), or "alienated from God" (Gentiles). In the angelic realm, all are classed as "sons of God," regardless of their present position or standing before God.
2. Firstborn Sons
The word "firstborn" carries the thought of supremacy. God’s announcement to Pharaoh through Moses, "Israel is my son, even my firstborn," foretold that national supremacy was about to pass from Egypt (the center of wisdom, wealth, and power) to Israel (a nation of slaves). And the historical account in Exodus establishes the type, not only of future, existing conditions pertaining to Israel and the Gentile nations, but also concerning what will transpire when God begins to deal with Israel during that future time.
God presently has two firstborn Sons (Jesus, and Israel); and following the adoption of Christians, God will have a third firstborn son (the Church). Jesus is God’s only begotten, firstborn Son; and Israel is God’s only created, firstborn son. God’s adoption in time past was limited to Israel alone (Romans 9:4; cf. Amos 3:1-2). God has never adopted, nor will He ever adopt, a Gentile nation. But God will adopt Christians in time future, resulting in the manifestation of the "church of the firstborn [’called out firstborn ones (sons)’]" (Hebrews 12:23). Then God will have two created, firstborn sons -- one with heavenly promises and blessings, and the other with earthly promises and blessings. In that day, God’s only begotten Son, Jesus, will exhibit His "firstborn" status by exercising supremacy over all things in heaven and in earth; God’s adopted son, the Church, will exhibit his "firstborn" status by exercising supremacy over the nations from a heavenly sphere; and God’s adopted son, Israel, will exhibit his "firstborn" status by exercising supremacy over the nations from an earthly sphere.
The word "firstborn" in Hebrews 12:23 is from the same root form of the Greek word translated birthright ("Esau...sold his birthright") in Hebrews 12:16. This word in verse twenty-three has reference to the firstborn who, unlike Esau, retain their rights and privileges. This is the same word used relative to Christ, "the firstborn among many brethren," in Romans 8:29. These "brethren" are synonymous with the ones to be adopted in verse twenty-three of this same chapter, and, retaining their rights of primogeniture, they will reign as joint-heirs with Christ in the coming kingdom.
3. Awaiting the Adoption
There is one place in the Book of Romans (Romans 8:14) and one section in the Book of Galatians (Galatians 3:26-29, Galatians 4:1-7) where Christians are called "sons" of God in a present tense. In all other instances the expression is, or should be, rendered "children" of God (ref. John 1:12; Php 2:15; 1 John 3:1-2). However, neither the verse in Romans nor the section in Galatians teaches that Christians have been adopted into sonship, for both, if rightly understood in the light of their respective contexts and related Scripture, are used in a future sense.
a) Romans, Chapter Eight
The verses immediately preceding Romans 8:14 have to do with individuals (Christians) either walking after the flesh or walking after the Spirit -- following the old man or the new man (Romans 8:1-13). The verses immediately following Romans 8:14 state that we are presently "children" awaiting the adoption (Romans 8:15-23). Consequently, in the light of the context and related Scripture ----which clearly teaches that we are presently children, not sons -- it appears evident that Romans 8:14 must be understood in the sense that the ones, as the first part of this verse states, who are "led [presently being led] by the Spirit of God" are the ones who will be adopted, i.e., placed in the position of "sons." These are the ones who will be manifested as the "sons of God" in verse nineteen, synonymous with both the "many sons" who will be brought into glory in Hebrews 2:10 and the ones who will comprise the "church of the firstborn" in Hebrews 12:23.
The great burden of Scripture has to do with God’s intentions to replace the "sons of God" presently ruling under Satan with a great host of individuals He is about to place in the position of "sons" via adoption. Angels ruling under Satan have disqualified themselves, and they are to be deposed; Christians are presently in the process of qualifying to rule, and they are to be established in these positions. Christ has already shown Himself fully qualified to replace Satan, and Christians who qualify will hold positions under Christ, presently held by angels ruling under Satan.
b) Galatians, Chapters Three and Four
Galatians 3:26-29; Galatians 4:1-7 is a section which deals with our position in Christ (Galatians 3:26-28), the adoption (Galatians 4:5), and the heirship (Galatians 3:29; Galatians 4:7). The expression "in Christ" sets forth a positional standing, not what we are personally and actually here and now. "In Christ" all distinctions of the human race have been blotted out. There is neither male nor female, bond nor free, etc. But personally and actually these conditions exist. "In Christ" we have been seated together in heavenly places, "far above all principality, and power, and might, and dominion" (Ephesians 2:6; Ephesians 1:20-21). But personally and actually we are here on earth, Jesus is at His Father’s right hand, and these heavenly powers (synonymous with the powers in Ephesians 6:12) still possess dominion. "In Christ" we have been blessed with all spiritual blessings and have received the inheritance "reserved in heaven." But personally and actually the reception of most blessings and the entirety of the inheritance are yet future (Ephesians 1:3; Ephesians 1:11-14; cf. 1 Peter 1:3-4). The same is also true of the sonship in the section in Galatians 3:26-29; Galatians 4:1-7. We have already come into this position "in Christ," but personally and actually the adoption and the heirship are yet future. This is the clear teaching of related Scripture, and Scripture does not contradict itself.
Placement and Position of Sons
Sons of God have held, continue to hold, and will always hold the main positions of power and authority under God over this earth. During prior ages, continuing into the present, angels have held these positions. But God is about to bring into existence a new order of sons; and this order of sons will, during the coming age, occupy positions of power and authority presently held by angels, for "unto the angels hath he [God] not put in subjection the world to come" (Hebrews 2:5).
In time past Israel was adopted -- placed in the position of God’s firstborn son -- for definite and distinct purposes. Only firstborn sons are in direct line to inherit the rights of primogeniture, and, apart from the adoption, Israel could not inherit these rights. The rights of the firstborn included, 1) the position of authority among sons in the family, 2) the position as priest of the family, and 3) the reception of the double portion of the Father’s estate. Israel was placed in the position of God’s firstborn son to "serve" the Lord their God as "a kingdom of priests, and an holy nation" in the land of their inheritance -- the land covenanted to Abraham, Isaac, and Jacob (Exodus 4:22-23; Exodus 19:5-6).
Israel at this time was in direct line to inherit the double portion of the Father’s estate, for in addition to earthly promises and blessings associated with the Abrahamic covenant, Israel was also in possession of promises and blessings within a larger sphere of the Father’s estate -- a heavenly sphere. This is the reason both heavenly and earthly expressions are used relative to Abraham and his seed in that segment of Old Testament history leading into and immediately following Israel’s adoption (Genesis 13:16; Genesis 14:19; Genesis 15:5; Genesis 22:17; Genesis 26:3-4; Genesis 28:13-14; Exodus 32:13; cf. Hebrews 11:12-16). Israel, however, forfeited the heavenly portion of the "adopted son’s" inheritance within the rights of primogeniture, and the Church was subsequently called into existence to be the recipient of that which Israel forfeited.
Israel’s forfeiture of the heavenly portion of the double inheritance included the nation’s relationship as "a kingdom of priests, and an holy nation" to this heavenly inheritance, but Israel’s position and calling relative to the earthly portion of the inheritance remained unchanged. This calling was not only intimately associated with the unconditional terms of the Abrahamic covenant, but, as a son, Israel must receive a full portion of the Father’s estate. These facts present an impregnable barrier in the pathway of all who would assail Israel’s future place in God’s plans and purposes.
The future adoption of Christians, as in Israel’s adoption, will be for definite and distinct purposes. Christians will be placed in the position of sons in order to inherit the rights of primogeniture. Christians will constitute the new order of sons who will rule in heavenly places as joint-heirs with Christ. The adoption of Christians is simply "a placing of sons in relation to the coming kingdom"; and following the adoption, Christians who have been placed in the position of sons will then realize their inheritance. Adopted Christians will constitute the ruling class of priests ("kings and priests"), representing God to man, and man to God, as they rule with Christ (the great "King-Priest" after the order of Melchizedek); and these Christians will inherit the double portion of the Father’s estate belonging to the firstborn.
The double portion of the Father’s estate, to be possessed by the Church, has to do with both spheres of the kingdom -- heavenly and earthly. The blessings in store for Christians are heavenly, but these heavenly blessings will include an earthly "inheritance" and "possession," for Christians will be joint-heirs with Christ; and the Father has promised His Son, "Ask of me, and I will give thee the heathen [Gentiles] for thine inheritance, and the uttermost parts of the earth for thy possession" (Psalms 2:8, cf. Revelation 2:26-27). This earthly inheritance and possession -- completely separate from Israel’s earthly blessings and inheritance -- is associated with "the kingdom of the world [present world kingdom under Satan]" which will become "the kingdom of our Lord, and of his Christ [future world kingdom under Christ]" (Revelation 11:15, ASV).
"To him that overcometh will I grant to sit with me in my throne..." (Revelation 3:21).