7. Jacob Offers Blessings (Genesis 46:28-49:33)
by Dr. Ralph F. Wilson
Audio (36:47)
|
Print this Page
Sign up now for a free
Galatians Bible Study
|
Benjamin West (1738-1820), "Jacob Blessing Ephraim and Manasseh"
(1766-68), Allen Memorial Art Museum, Oberlin College, Ohio |
The final phase of Jacob's life is one in which he is
physically weak. But the depression that had haunted him for twenty years
has now lifted. His spirit is soft again and we see the man of faith whom
God had matured years before. Now, instead of focusing on his own pain, he
is able to give to those around him once again. He becomes a conduit of the
Lord's blessings.
A wagon carries old Jacob down to Egypt to his new
home.
"28b When they arrived in the
region of Goshen, 29 Joseph had his chariot made ready and went
to Goshen to meet his father Israel. As soon as Joseph appeared before him,
he threw his arms around his father and wept for a long time. 30
Israel said to Joseph, ‘Now I am ready to die, since I have seen for myself
that you are still alive.'" (46:28-30)
It is enlightening, though, that God's timetable
for Jacob's death isn't the same as Jacob's. God still has work for him to
do -- blessing.
We've seen the concept of blessing a number of times
before:
- Isaac's blessing of Jacob and Esau (chapter 27)
- Isaac's blessing of Jacob when he leaves (28:1-5)
- The blessing of Abraham (28:4)
- The nations blessed through Jacob's offspring (28:14)
- Laban blessed through the presence of Jacob (30:27-28);
Potiphar is blessed through the presence of Joseph (39:5)
One could argue that the whole story of the patriarchs -- and Jacob in particular
-- centers around blessing: seeking a blessing,
receiving a blessing, blessing others, and leaving a blessing as a legacy to
one's descendents.
In Genesis and elsewhere in the Bible, spoken words
have great import. We see in the Pentateuch, and Genesis especially, an
understanding that blessing imparts something material as well as spiritual,
in the same way as a curse prevents blessing.1
Irrevocable
A father conveys to his heir a blessing that is
permanent and cannot be withdrawn, as in the case of Isaac being tricked
into blessing Jacob. This idea is echoed elsewhere:
Balaam: "See, I received a command to bless;
he has blessed, and I cannot revoke it." (Numbers 23:20, NRSV)
"As far as election is concerned, [the people
of Israel] are loved on account of the patriarchs, for God's gifts and his
call are irrevocable." (Romans 11:28-29)
From God
But a blessing is not just from the human father. It is
from God. The blessing is a kind of spoken prayer or prophecy, since the one
who possesses and dispenses all blessings is the Lord. In blessing Joseph,
for example, Jacob says:
"Because
of your father's God, who helps you,
because of the Almighty,
who blesses you with blessings of the heavens above,
blessings of the deep that lies below,
blessings of the breast and womb." (49:25)
In a similar way, after the exodus, hundreds of years
later, the Aaronic blessing was spoken by the priest, but conveyed by God.
"The LORD said to Moses, ‘Tell Aaron and his
sons, "This is how you are to bless the Israelites. Say to them:
‘The LORD bless you and keep you;
the LORD make his face shine upon you
and be gracious to you;
the LORD turn his face toward you
and give you peace.'
So they will put my name on the
Israelites, and I will bless them."‘" (Numbers 6:22-27)
The priest or father or prophet may speak the words
that "puts my name" on the individual or people, but it is God who executes
the blessing.
Often Conveyed by Laying on of Hands
In Genesis, the blessing is often conveyed by the
laying on of hands (48:13-14, 17-19). Jesus blessed the little children by
putting his hands on them (Matthew 10:16). When he imparted the blessing of
healing to the sick, he usually laid his hands on them (Luke 4:40). One
person might be blessed by the laying on of hands, but a multitude could be
blessed by lifting up one's hands over them (Luke 24:50). The hands were
used in blessing God as well. The gesture of lifting hands to God in prayer
is found in the Old Testament, the New Testament -- even in the Christian
catacombs of Rome.2
A Kind of Inspired Prophecy
At Timothy's "ordination," the blessing was a prophecy
conveyed by the laying on of hands by the elders:
"Do not neglect your gift, which was given you
through a prophetic message when the body of elders laid their hands on
you." (1 Timothy 4:14)
In the Old Testament especially, curses are the
opposite of blessings, kind of anti-blessings -- spoken words that withhold
blessing. The blessings and curses are often paired in the Pentateuch
(Genesis 12:3; 27:12; 27:29; Numbers 22-24; Deuteronomy 11:26; chapter 30).
Though we don't have time to explore them at present,
the concept of blessing in Genesis is closely related to promises, oaths,
and covenants.
Along with Jacob, Joseph's brothers and their families
arrive in Egypt and settle in Goshen.
Joseph now coaches his brothers on what to say to
Pharaoh when they are introduced. Five of them are selected to represent the
family before Pharaoh; Joseph wisely left the "loose cannons" at home
(47:2). Or perhaps, when asking for hospitality for sojourners, he doesn't
want to overwhelm Pharaoh with the whole clan of twelve brothers. Pharaoh
might think twice about being so generous. Now Joseph coaches his brothers
on how to present themselves:
"33 When Pharaoh calls you, and
says, ‘What is your occupation?' 34 you shall say, ‘Your servants
have been keepers of livestock from our youth even until now, both we and
our ancestors'— in order that you may settle in the land of Goshen, because
all shepherds are abhorrent to the Egyptians." (46:33-34)
We're not exactly sure what Joseph means by this. Some
scholars connect it with Egyptian history as a slur on the Hyksos rulers,
Semitic invaders with Canaanite names, later termed "shepherd kings." But
Joseph's reign probably fell within the Hyksos period (1720 to 1580 BC, if
we adopt the earlier dating of the Exodus, which seems likely to me). Most
likely the shepherd/livestock issue was related to class, that herding sheep
was below the dignity of upper class Egyptians. Being an owner of livestock
is different from being a shepherd, just like a rancher is considered a cut
above a cowboy.
Though Joseph tells his brothers to describe themselves
as "tenders of livestock" (46:34), they give their occupation as shepherds
anyway. But Pharaoh doesn't seem to be alarmed (47:3). The family that had
been characterized by deceit is now open about who they are, and God makes a
way for them in spite of it. Pharaoh grants them freedom to live in Goshen
(probably in the eastern part of the Nile delta near Tanis).
After Joseph's brothers leave the throne room, it is
Jacob's turn.
"Then Joseph brought in his father Jacob, and
presented him before Pharaoh, and Jacob blessed Pharaoh." (47:7, NRSV)
Old Jacob is ushered slowly into Pharaoh's throne room.
Suddenly the overpowering presence of the monarch seems to diminish as Jacob
the patriarch is presented to him.
Jacob proceeds to bless Pharaoh. Usually, the greater
would bless the lesser. But here, the man of God has much more to offer. He
imparts a blessing to this king who has been so gracious to his family and
has allowed them to sojourn in his lands. He fulfills the promise the Lord
made to him years before: "Those who bless you be blessed" (27:29).
"8
Pharaoh asked him, ‘How old are you?'
9 And Jacob said to Pharaoh, ‘The years of my pilgrimage are a
hundred and thirty. My years have been few and difficult, and they do not
equal the years of the pilgrimage of my fathers.'" (47:8-9)
The word "pilgrimage" (NIV, KJV) or "earthly sojourn"
(NRSV) is māgôr, "dwelling, pilgrimage, place of sojourning, wherein
one is a stranger," from the root gûr, "to live among people who are
not blood relatives." Rather than enjoying native civil rights, the ger
was dependent upon the hospitality of his hosts.3
Jacob views life as a temporary abode, a place of
sojourning, not permanent residence. Many centuries later the writer of
Hebrews echoes this thought. He says about the patriarchs:
"They admitted that they were aliens and
strangers on earth. People who say such things show that they are
looking for a country of their own. If they had been thinking of the country
they had left, they would have had opportunity to return. Instead, they were
longing for a better country -- a heavenly one. Therefore God is not
ashamed to be called their God, for he has prepared for them a city."
(Hebrews 11:13-16)
The mindset of a sojourner is a vitally important
perspective for Christians. During Jesus' ministry, this was his lifestyle
and that of his disciples. He told one would-be follower:
"Foxes have holes, and birds of the air have
nests; but the Son of Man has nowhere to lay his head." (Luke 9:58)
We get so attached to our homes, to our communities, to
our culture, to our comfortable way of life, that we have rejected the
lifestyle of a sojourner for that of a permanent resident. But having a
sojourner attitude is vital to discipleship; it steels us against strong
temptations to conformity.
"Dear friends, I urge you, as aliens and
strangers in the world, to abstain from sinful desires, which war against
your soul." (1 Peter 2:11)
An old gospel song carries the same theme. It's a bit
other-worldly in focus -- but then again, that's what "longing for a better
country -- a heavenly one" means:
"This
world is not my home, I'm just a-passing through.
My treasures are laid up somewhere beyond the blue.
The angels beckon me from heaven's open door
And I can't feel at home in this world anymore."4
Q1. (Genesis 47:9) In what sense is life on
earth like a "pilgrimage" or a journey with no permanent home? What
happens to us when we settle down and get too comfortable with our
lives? How do we retain a "journeying spirit" in our faith?
http://www.joyfulheart.com/forums/index.php?showtopic=951
|
We think that 130 is pretty old, but Jacob is not
exaggerating when he says his years do not equal the years of his ancestors.
|
Nahor |
119
years |
(11:24) |
|
Terah |
205
years |
(11:32) |
|
Abraham |
175
years |
(25:7) |
|
Isaac |
180
years |
(35:28) |
|
Jacob |
147
years |
(47:28) |
|
Joseph |
110
years |
(50:22) |
I am sometimes asked, "Did they have another
calendar?" Yes, they had a lunar calendar, but they still kept track of
years by the changing seasons. It's pretty hard to mistake the passage of
one year. So why did they live so long back then? We don't know. It may have
had to do with the quality of the environment or the peacefulness of their
nomadic lifestyle. Many Egyptian texts cite 110 years as the ideal life
span, so long life among the Hebrews wasn't the exception. Later, though the
ideal life span in Israel is somewhat less:
"The days
of our years are threescore years and ten;
and if by reason of strength they be fourscore years,
yet is their strength labor and sorrow;
for it is soon cut off, and we fly away." (Psalm 90:10, KJV)
The contrast in Pharaoh's court couldn't have been
greater. Jacob is a wizened old man, hunched over, shriveled, but still
entirely in command of his senses. He shares his life with Pharaoh, leader
of one of the most powerful countries in the entire world.
And then the interview is over.
"Then Jacob blessed Pharaoh, and went out from
the presence of Pharaoh." (47:10)
The man of God conveys God's double blessing to the man
of the world -- on the way in and on the way out! It is the model of
Jesus, who blessed wherever he went. What a model for us: to convey a
blessing to those we meet!
|
James J. Tissot, "Jacob's Body Is Taken to
Canaan" (c. 1896-1902), gouache on board, 17.4 x 26.9, Jewish
Museum, New York. |
"27 Thus Israel settled in the
land of Egypt, in the region of Goshen; and they gained possessions in it,
and were fruitful and multiplied exceedingly. 28 Jacob lived in
the land of Egypt seventeen years; so the days of Jacob, the years of his
life, were one hundred forty-seven years." (47:27-28)
In spite of the blessings of this new home, Jacob's
heart is in the Promised Land. God has promised Jacob that "I will go down
to Egypt with you, and I will surely bring you back again" (46:4).
That return is on his mind.
"29 When the time drew near for
Israel to die, he called for his son Joseph and said to him, ‘If I have
found favor in your eyes, put your hand under my thigh and promise that you
will show me kindness and faithfulness. Do not bury me in Egypt, 30
but when I rest with my fathers, carry me out of Egypt and bury me
where they are buried.'
‘I will do as you say,' he said.
31 ‘Swear to me,' he said.
Then Joseph swore to him, and Israel worshiped
as he leaned on the top of his staff." (47:29-31)
Jacob is failing. He calls for Joseph and makes him
promise to carry his body for burial in the family burial place in Canaan.
Joseph promises, but Jacob insists, "Swear to me."
Placing one's hand under another's thigh (Hebrew
yārēk) was a way of taking a solemn oath, which we saw when Abraham
required an oath from his servant who was sent to Haran to get a wife for
Isaac (24:9). "Thigh" seems to be a euphemism for the genitals. For example,
Jacob's "direct descendants" in 46:26 are literally those who "came out of
his loins," using the same word.5
After Jacob's death, Joseph goes to Pharaoh and says, "My father made me swear an oath" (50:5) and Pharaoh allows him to leave the
country to fulfill his vow and bury his father in Canaan.
The scene closes with worship. The verb is ḥāwâ,
"bow down deeply, do obeisance" in worship. It has the basic idea of to
prostrate oneself on the ground, perhaps with the forehead to the ground as
the Muslims pray.6
"Then Israel bowed in worship at the head of
the bed."
7 (NASB)
Centuries later we see a similar posture from the dying
David:
"And the king bowed in worship on his bed." (1
Kings 1:47, NIV)
Jacob worships as he realizes that God will fulfill his
promise through Joseph. God's promise of the land is important to him, even
though it is only for now his final resting-place. For Jacob, to be buried
in Canaan is to enjoy the firstfruits of the everlasting covenant.
"1 Some time later Joseph was told,
‘Your father is ill.' So he took his two sons Manasseh and Ephraim along
with him. 2 When Jacob was told, ‘Your son Joseph has come to
you,' Israel rallied his strength and sat up on the bed." (48:1-2)
Jacob begins reciting his testimony and the Blessings
of Abraham:
"God Almighty (El Shaddai) appeared to
me at Luz in the Land of Canaan, and there he blessed me and said to me, ‘I
am going to make you fruitful and will increase your numbers. I will make
you a community of peoples, and I will give this land as an everlasting
possession to your descendants after you.'" (48:3-4)
Joseph's sons have heard these things, no doubt, from
their father. But there's nothing like the impression of hearing in person a
147-year-old man tell you what God has done for him. These boys, who have
been raised by the daughter of an Egyptian priest (41:50), need to hear the
story of their faith again. Jacob tells again in their hearing the old, old
story of the promises made to Abraham that are now being fulfilled.
These boys, who had never seen the Land, who had not
known they were part of a larger family, were some of those promised
descendants. They heard their grandfather's testimony and never forgot, but
passed it on to their grandchildren after them. The ministry of a
grandfather or a grandmother to their children's children should never be
underestimated.
We read no plea from Joseph, but rather a special
blessing from Jacob:
"Your two sons born to you in Egypt before I
came to you here will be reckoned as mine; Ephraim and Manasseh will be
mine, just as Reuben and Simeon are mine." (48:5)
In the Near East, the firstborn was to receive a double
portion of the father's inheritance, with each of the other sons receiving a
single portion. This helped insure that the firstborn would have the wealth
and prominence to be the leader of the family. In this scene of blessing,
Jacob is declaring that instead of Joseph getting a single share of Jacob's
inheritance, that he will receive a double inheritance; Ephraim and Manasseh
are to be considered Jacob's sons. Centuries later, when the people of
Israel finally came into the Promised Land, the descendents of Ephraim and
Manasseh receive their own separate lands in which to settle (Joshua 16-17).
Later we read about Jacob's firstborn son Reuben:
"He was the firstborn, but when he defiled his
father's marriage bed, his rights as firstborn were given to the sons of
Joseph son of Israel; so he could not be listed in the genealogical record
in accordance with his birthright, and though Judah was the strongest of his
brothers and a ruler came from him, the rights of the firstborn belonged to
Joseph." (1 Chronicles 5:1-2)
When he had been young, Jacob had deceived in order to
gain his father's blessing. Now he is the patriarch giving the blessing. He
is nearly blind (48:10) as was his father Isaac. But instead of being dulled
spiritually by the smell of venison, he is spiritually acute.
Now old Jacob tells the story of the death of his
beloved Rachel (48:7) and seems to drift off for a moment. Then he looks up,
sees the boys, and asks, "Who are these?"
If you've ever been around an elderly parent, you know
what's going on. The slippery memory that can recall events of long ago,
sometimes has trouble with the present.
"These are the sons God has given me here in Egypt,"
says Joseph patiently.
"Bring them to me so I may bless them," says Jacob,
still sitting on his bed. He embraces them and kisses them, though he can
barely see them.
"I never expected to see you again," he says to their
father, "and now God has allowed me to see your children, too." I can see
tears on the cheeks of both father and son.
Joseph now bows himself on the floor before his father,
as his sons look on. Is it worship? No, but honor and obedience. The boys
watch as the Second in Command of all Egypt prostrates himself before an
elderly shepherd who listens to God's voice. Now Joseph rises and brings the
boys to Jacob for a blessing.
|
Mosan Workshop, Workshop of Godefroid de Huy
(Netherlandish), "Jacob Blessing Ephraim and Manasseh" (mid-12th
century), champlevé enamel on copper with gilding, 7.1 x 9.7 x 0.3
cm, The Walters Art Museum, Baltimore. |
Joseph arranges his sons so that Joseph's firstborn,
Manasseh, is next to Jacob's right hand, the preferred hand ("at his right
hand"), while the younger Ephraim is on Jacob's left (48:13).
"But Israel reached out his right hand and put
it on Ephraim's head, though he was the younger, and crossing his arms, he
put his left hand on Manasseh's head, even though Manasseh was the
firstborn." (48:14)
Joseph is "displeased." This isn't going the way he
wants it to happen. Surely his aged father is confused. He takes his
father's right hand to move it from younger Ephraim's head to firstborn
Manasseh's head (48:17-18) and to correct his father. One must do these
things properly! Old Jacob tenses his arms and refuses to let Joseph move
them, and when he speaks, he speaks in a conciliatory way to his favorite
son:
"'I know, my son, I know. He too will become a
people, and he too will become great. Nevertheless, his younger brother will
be greater than he, and his descendants will become a group of nations' ...
so he put Ephraim ahead of Manasseh." (48:19-20)
What's going on here? How does Jacob know? He has heard
from God and is doing what God is showing him to do. Though we aren't told
anywhere that the Spirit of God is upon him, that is surely what is
happening. He is prophesying God's words, just as his father Isaac had "mistakenly" prophesied the correct blessing over Jacob instead of Esau.
Chapter 49 is a chapter of prophetic blessings over each of Jacob's twelve
sons. If we understand these patriarchal blessings in any lesser way, we
miss what is happening here.
Here he blesses the boys (48:16) with
-
Being called by his own name and the names of his father and
grandfather,
-
Great increase in numbers, and
-
With legendary prosperity: "May God make you like Ephraim and
Manasseh" (48:20).
Verse 22 is significant for two reasons. Jacob says to
Joseph:
"And to you, as one who is over your brothers,
I give the ridge of land I took from the Amorites with my sword and my bow."
(48:22)
First, it confirms that Joseph is over his brothers.
Reuben had forfeited the birthright, and Joseph, the firstborn of Rachel,
now holds it: he is over his brothers.
Second, he gives to Joseph "the ridge of land" he owns
in Canaan. Where is this? When did this happen? We're really not sure, but
this may be a reference to Jacob's sons' taking of Shechem in Genesis 34.8
Now Jacob calls for his sons, sensing he is near death,
and the twelve of them form around his bed.
"Gather around," says Jacob in a weak but audible
voice, "so I can tell you what will happen to you in days to come" (49:1).
He is clearly prophesying.
1. Reuben (49:3-4). Reuben, the firstborn, began
well, but lost his birthright and place of honor as a result of incest with
Jacob's concubine. Though we read of no immediate punishment at the time
when the sin occurred (35:22), yet the sin had broad consequences, not only
for Reuben but also for his descendents.
2 and 3. Simeon and Levi. Their anger and
cruelty in the slaughter at Shechem becomes their legacy and they are
"scattered."9
The tribe of Simeon is eventually integrated into the tribe of Judah. The
tribe of Levi is never given land of their own, but are given cities to live
in, scattered throughout the land of Israel. Their inheritance is the tithe
rather than land (Numbers 18:22-23).
4. Judah. The most extensive prophecies involve
Judah and Joseph, the two leaders among the brothers, and the sons whose
tribes, Judah and Ephraim, are destined to be the dominant tribes in the
Promised Land. Ephraim in the north, eventually breaks off to become the
Northern Kingdom and falls into idolatry and final exile to Assyria. The
Southern Kingdom, Judah, sees periods of apostasy and revival, exile to
Babylon and final return to rebuild the temple.
Judah is characterized as a lion's cub, a lioness who
crouches, "who dares to rouse him?" He is powerful and a tribe to be
reckoned with. In the first book of the Bible, Judah's tribe is symbolized
by a lion. In the last book of the Bible we read of Judah's offspring:
"See, the Lion of the tribe of Judah, the Root
of David, has triumphed." (Revelation 5:5)
Most significantly, we read in vs. 10:
"The
scepter will not depart from Judah,
nor the ruler's staff from between his feet,
until he comes to whom it belongs,
and the obedience of the nations is his." (49:10)
The KJV and NASB translate the third line, "until
Shiloh come," following the Hebrew Masoretic text. However, there is good
reason to render it "until he comes to whom it belongs" (NIV, RSV, following
the Syriac and Septuagint translations with some Targums). Victor P.
Hamilton notes: "This line has provoked more difference of opinion among
Hebraists than perhaps any other in the entire book of Genesis."10
He translates it, "until he possesses that which belongs to him." The sense
seems to be that the kingship will remain in Judah's clan until the King
comes who can rightfully claim it. We Christians believe this to be Jesus
the Messiah.
5.
Zebulun,
6. Issachar,
7. Dan,
8. Gad,
9. Asher, and
10. Naphtali
are each described
very tersely.
11. Joseph, however, has the longest
prophecy. We see images of fruitful vines, steady bows:
"Because
of the Mighty One of Jacob,
because of the Shepherd, the Rock of Israel,
because of your father's God, who helps you,
because of the Almighty (Shaddai) who blesses you...." (49:24-25)
Blessings are from heaven and the deep, from the
breast and the womb, greater than the ancient mountains.
"Your
father's blessings...
Let all these rest on the head of Joseph,
on the brow of the prince among his brothers." (49:26)
The final verse acknowledges Joseph as the leader
and the firstborn among his brothers.
12. Benjamin receives the final blessing.
Then Jacob gives final instructions concerning his
burial place in the tomb Abraham had purchased centuries before (49:29-32):
"When Jacob had finished giving instructions
to his sons, he drew his feet up into the bed, breathed his last, and was
gathered to his people." (49:33)
He, who has been blessed by God, has now finished
blessing Pharaoh, his grandsons, and his twelve sons who are with him at the
end.
Two verses in these closing chapters touch me
especially. The first is this: Jacob tells Pharaoh,
"My years have been few and difficult." (47:9)
While we might disagree that they are few, we can agree
that they have been difficult. Jacob has lived through the seasons of life.
He has felt plenty of fear, mostly from family members -- Esau and Laban. He
has experienced the highs of love with Rachel and the depths of despair
without her. Within a short time he lost his mother's nurse, his own dear
wife, his father Isaac, and his son Joseph (to a violent death, he
believed). He has learned to trust God to bless him, and his fortune has
grown from a single staff in his hand (32:10) to great wealth, with hundreds
of descendants who call him father, grandfather, and great-grandfather at
his passing.
He has been overwhelmed by success and stunned into
helplessness by life's blows. More than anything, however, his life is about
God.
God met him at Bethel and promised to be with him, and
there he vowed to serve God and tithe all that God gave him. He wrestled
with God at Peniel and came away stronger in spirit for the contest, and
ever after walked with a limp. He heard God's reassuring voice again at
Beersheba after years of depression and despair,
"Do not be afraid. I will go down to Egypt
with you, and I will surely bring you back again." (46:3-4)
In his blessing of Joseph and his sons (48:15-16) we
can see Jacob's heart. He loves God; that is clear. He has known God now for
the past 100 years -- ever since Bethel -- and God has never let him down. As
second phrase keeps echoing in my mind. When he blesses Ephraim and Manasseh
he refers to
"The God who has been my Shepherd all my life
to this day." (48:15b)
Jacob has spent his whole life as a shepherd. He
knows how to breed them, to find them food, to protect them, and to guide
them.
When I was in Israel in 1997, driving up the Jordan
Valley towards Galilee, I saw a Palestinian shepherd with his sheep walking
along the side of a hill. The shepherd was leading his sheep rather than
herding them. He walked before them and they followed him, secure in his
presence, protected from injury and harm. They didn't know where he was
going, but that didn't matter. They trusted that he knew where he was
going, and that was enough. They simply followed.
Your life has seen some ups and downs as well. You've
seen the good and the bad, and it may be that today, as you read these
words, you don't know the next step. The way is dark ahead, and you are
afraid.
I want to ask you a question: Do you know the Shepherd?
I'm not asking if you know about him, but if you know him. The
Shepherd that spoke to Jacob and guided him four millennia ago is still here
and cares about each of his sheep. Specifically, he cares about you.
Some sheep are in his fold, safe, protected from
danger, and well-fed. Others are straying on the hills, vulnerable,
stumbling blindly, hoping to find their way in the dark, afraid.
Jesus told a parable about the man who has a hundred
sheep and one of them wanders away. You leave the ninety-nine, he says, and
go looking for the lost sheep until you find it. And when you find it, you
joyfully put it on your shoulders and head for home. You call your friends
and neighbors together to rejoice over finding the lost sheep. Jesus said,
|
These lessons are also available as in
e-book and
paperback formats,
133 pages. |
"I tell you that there will be more rejoicing
in heaven over one sinner who repents than over ninety-nine righteous
persons who do not need to repent." (Luke 15:7)
The Shepherd is still searching the hills looking for
lost sheep. He's searching, calling. That Shepherd is calling for you,
listening for you, so you won't be lost any longer, but be found and rescued
and safe.
You can help him in the search by uttering a simple
phrase. "I'm over here, Lord. Help me." That's all you need to do -- bleat
-- and he'll do the rest. Do it now. He's looking for you.
As he is dying, Jacob the old shepherd prays for two of
his grandsons. "God who has been my Shepherd all my life to this day," he
says, "may he bless these boys."
Prayer
Father, thank you for your presence, your love, your
faithfulness to me. You have been with me in my greatest moments and in my
deepest despair. Thank you for being with me. I pray for the person who has
just completed studying these lessons. I pray that you will help him or her
to reach out to you, and to invite you to be a personal Shepherd. Thank you,
Lord, for being my Shepherd all my life. In Jesus' name, I pray. Amen.
References
joyfulheart.com
Lamb of God
