A study of Old Testament heroes is inspiring as we see their faith demonstrated in real life situations. Those described in Hebrews 11 remained true to God and the principles of righteousness in very difficult circumstances.

When examining some of these examples, there is an interesting possibility in connection with the fathers of Israel. Their experiences may illustrate the plan of God. It is a picture modeled in the lives of Abraham, Isaac, Jacob, and Joseph. We often study their lives independently. But by weaving them together a larger tapestry takes shape.

PROMISE TO ABRAHAM

In the beginning of his interchange with God, Abraham was given a vague promise of future blessings. God said, “Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing” (Genesis 12:1,2). Abraham could not have known the magnitude of what this meant. But it laid a foundation for hope. In a similar way our first parents could not have realized the blessed future implied in the simple promise, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15).

Adam and Eve must have cherished God’s promise, knowing that the suffering their disobedience brought would someday end when the seed of promise would destroy the serpent. It gave them hope that all was not lost. But it was vague with many details still hidden. As they journeyed through life, how often they may have recalled those precious words. Likewise, God’s promise to Abraham planted the hope that through his seed all the families of the earth would be blessed. The promise to Adam would be fulfilled through the seed of Abraham.

DAYS OF WAITING

Abraham’s faith was tested by the long years of waiting for the birth of Isaac. This coincides with the Jewish Age when Israel waited in hope for their Messiah. This hope is beautifully conveyed by the Psalmist. “Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption” (Psalms 130:7,8). Israel’s hope was linked to their redemption. Their waiting for the promised seed was still evident as the First Advent approached. “The people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not” (Luke 3:15).

When Sarah finally gave birth to Isaac, there was great rejoicing. The Apostle Paul explains the relationship between Sarah and Hagar. Sarah, he says, is “the mother of us all,” indicating that the church is developed under a covenant of grace, rather than under the Law. When  the merit of Christ was finally available, this feature of the Abrahamic Covenant could promise life, something the Law could not offer (see Galatians 4:21-31). The birth of Isaac, then, corresponds to the birth of Jesus, the long‑awaited seed of promise.

Offering Isaac in sacrifice was one of the greatest acts of faith ever demonstrated. It provided an insight into the love of God who sent His only begotten son to atone for the sins of the world (John 3:16). Paul reveals that the offering of Isaac was a picture of the offering of Jesus by the heavenly Father (see Hebrews 11:19, A155).

One can only imagine Abraham’s joy when Jehovah provided a ram to take the place of Isaac. It was as if he received his son back from the dead. This was a lovely foreshadowing of Jesus’ own resurrection. It was one of the great moments in history that brought joy, not only to the hosts of heaven, but to the Father Himself.

The sending of Eleazar to find a bride for Isaac is a picture of the Gospel Age search for the bride of Christ. Rebecca’s character and devotion to Isaac well illustrate the thorough consecration of the antitypical bride class.

JACOB ESCAPES TO HARAN

Moving forward through the lineage, we come to Jacob. His competitive relationship with Esau has endured for generations and well describes the rift between Jews and Arabs. When Jacob fled to Haran, he continued there for twenty years while Esau remained in the land. Jacob’s exile pictures Israel’s Diaspora during the Gospel Age.  As he fled to Haran, God gave him the dream of a ladder extending to heaven with angels ascending and descending (Genesis 28:10-15). God promised to one day give him and his seed the land. He then reiterated the Abrahamic Promise that his seed would bless all the families of the earth. But Jacob’s return to the land was a distant hope.

A similar promise to return to their land after the Diaspora was made to Israel. “The LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob” (Isaiah 14:1).

JACOB PROSPERS DESPITE ADVERSITY

Jacob prospered even while in Haran. “Laban said unto him, ‘I pray thee, if I have found favor in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me for thy sake’ … And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses” (Genesis 30:27,43). But Jacob’s prosperity fomented hatred in the sons of Laban, and they falsely claimed Jacob had stolen all their father’s goods (Genesis 31:1). This difficult relationship foreshadowed antisemitism of the Gospel Age. Hatred and persecution were taken to new heights. Many social ills were blamed on the Jews who prospered through their own intelligence and ingenuity, despite living under such opposition.

RETURNING HOME

As Jacob endured the hatred of Laban’s sons, he saw the need to return to his homeland. He gladly obeyed when God said “return to the land of thy fathers” (Genesis 31:3). His family moved together, being then a large contingent. As they approached Canaan, Jacob sent his family ahead so he could pray, seeking God’s blessing. Jacob feared retribution from Esau, who believed he had stolen the birthright. While alone he had the unusual experience of wrestling with an angel (Genesis 32:24). What precipitated this encounter is not stated. It is also unclear if Jacob was initially aware that his opponent was an angel. After wrestling through the night, the angel finally “touched the hollow of his thigh … and it was out of joint” (Genesis 32:25). This likely describes the dislocation of Jacob’s hip. Tradition says Jacob walked with a limp for the remainder of his life, a reminder of this extraordinary experience.

As the morning approached, a discussion took place. The angel said, “’Let me go, for the day breaketh.’ And he (Jacob) said, ‘I will not let thee go, except thou bless me.’ And he said unto him, ‘What is thy name?’ And he said, ‘Jacob.’ And he said, ‘Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.’ And Jacob asked him, and said, ‘Tell me, I pray thee, thy name.’ And he said, ‘Wherefore is it that thou dost ask after my name?’ And he blessed him there. And Jacob called the name of the place Peniel: for ‘I have seen God face to face, and my life is preserved’ ” (Genesis 32:26-30).

The name Peniel, “face of God,” recognized that Jacob had received God’s blessing through the night’s struggle. It is also significant that the angel changed his name from Jacob, “Supplanter,” to Israel, “Ruler as a Prince of God.” For twenty long years Jacob had struggled in a foreign land. He had been taken advantage of by his father‑in‑law, Laban. He felt the competitive spirit of Laban’s sons. Even Jacob’s wives were at odds, rivals for the affection of Jacob. Now, finally, with God’s blessing he could return home and settle into a new life with his large family.

ISRAEL’S HISTORIC WRESTLING

All these experiences have a parallel in the struggles of Israel during the Gospel Age. As Israel has competed for success and prosperity, pictured by the experiences of Jacob in Haran, they will one day be transformed and used by God. Someday they will no longer compete for worldly success but be used to bless all the families of the earth.

The wrestling of Jacob in search of the angel’s blessing continued until daybreak. This may be indicative of Israel’s experience leading up to the establishment of the kingdom. Today, the struggle continues amid renewed antisemitism. As Jacob’s limp reminded him of his night of wrestling, so the struggle for the rebirth of Israel will remain in the mind of Jews everywhere. Events like the holocaust will never be forgotten, a grim reminder of Satan’s evil intention to destroy the seed.

Jacob and Esau at last

The coming of morning was to be a blessing for Jacob and his family as he was reconciled with his brother Esau and reestablished in the land of promise. When Jacob and Esau finally met, the ensuing scene was very touching. “He [Jacob] passed over before them, and bowed himself to the ground seven times, until he came near to his brother. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept” (Genesis 33:3, 4). The antitypical new day continues to dawn even though Jews today are not yet reconciled with their alienated brethren. How sweet the prospect of reconciliation!

JOSEPH AND BENJAMIN

Jacob treasured his wife Rachel more than the others. She gave birth to Joseph while still in Haran. After returning to Israel she died giving birth to Benjamin. As she endured hard labor, she named her second son Benoni, meaning, “son of my affliction.” But Jacob changed it to Benjamin, meaning, “son of my right hand.” Bro. Russell suggests Joseph and Benjamin, being children of the favored wife, represent the two spiritual classes: Joseph, Jesus and the Church — Benjamin, the Great Company (see R184, R5231).

Benjamin’s birth occurred after entering the land,  near Ephrath, or Bethlehem (Genesis 35:19). Being born near the city where Jesus would one day be born, suggests a connection to the Messiah. The Great Company will cooperate with our Lord after going through great tribulation (Revelation 7:14). His name change demonstrates how the experience of this class will be transformed from distressful circumstances as they “wash their robes.” Their new role as the “son of my right hand” will see them serving before the throne of God (Revelation 7:15). The death of Rachel then indicates the closing of the heavenly phase of the Abrahamic Promise.

ENTERING THE LAND

After crossing the Jabbok River and meeting Esau, Jacob rested at a place he named Succoth, i.e. booths (Genesis 33:17). There he built a house and made booths for his cattle. Succoth would one day be the name of a Jewish festival celebrating Israel’s time in the wilderness where they dwelt in tents. It is a feast specifically connected to the Kingdom (See Zechariah 14:19). With the naming of this place a symbolic connection points to the beginning portions of the kingdom.

EXPERIENCES IN SHECHEM

After leaving Succoth, Jacob journeyed to Shechem, on the west side of Jordan. There he purchased a parcel of land from the Canaanites and pitched his tent near the city. Jacob then erected an altar, naming it Elelohe‑Israel, “The Mighty God of Israel” (Genesis 33:20). Jacob’s purchase of land illustrates the legal rights Israel has to the land. Building an altar describes a recognition by many Jews that God’s hand has been evident in the reestablishment of their nation.

Jacob’s only daughter, Dinah, “went out to see the daughters of the land” (Genesis 34:1). Shechem, a local Canaanite, saw Dinah and forced himself upon her. This was understandably upsetting to her brethren, especially Simeon and Levi, her two full brothers. They contrived a plan that led to the slaughter of all the local Canaanite men. This may relate to the destruction of Christendom during Armageddon. It will be the just penalty for Christendom’s reign of terror, depicted by the rape of Dinah.

PURGING IDOLATRY

In the following chapter, Genesis 35, God instructed Jacob to move to Bethel and there construct another altar. Many years earlier, as he fled from Esau, God had reiterated the Abrahamic Promise and given him the dream of a ladder to heaven. From that experience Jacob named the place Bethel (House of God) and made a vow. “And Jacob vowed a vow, saying, ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace; then shall the LORD be my God: And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee’ ” (Genesis 28:20-22).

Jacob purging his entourage at the oak at Shechem

God’s instruction to erect another altar at Bethel was to remind Jacob of the vow he had made many years earlier. In preparation for the move to Bethel, Jacob gathered his family and instructed them to put away all their strange gods and change their garments (Genesis 35:2). How appropriate for God to now hold Jacob accountable to the vow he had made. Symbolically, Israel made a similar commitment at Mt. Sinai. “He took the book of the covenant and read in the audience of the people: and they said, ‘All that the LORD hath said will we do and be obedient’” (Exodus 24:7). But many years have intervened, and many Jews have sought other gods. But, as Jacob built the altar and cleansed his family from idolatrous practices, so the nation of Israel will be taught to put away every type of idol. Their worship of God will be purified, and they will remember their national commitment to serve only God.

Earlier, when wrestling with the angel, Jacob’s name was changed to Israel. The name change is repeated at Bethel to confirm that, through God’s power, Jacob would become a great nation and give birth to kings (See Genesis 35:11). Throughout the course of Jacob entering the land, there has been a progression of antitypical meanings. We have witnessed the nation of Israel gradually being prepared as God’s instrument to govern the nations. But, as long  as the ransom merit remains tied up with the spiritual classes, only limited progress can be made.

JOURNEY TO BETHLEHEM

As Jacob journeyed from Bethel, Rachel went into labor with Benjamin and died near Bethlehem. After her death, Jacob set his tent “beyond the Tower of Eder” (Genesis 35:21). How interesting that he would dwell in the very fields where the shepherds would someday hear the birth announcement of Jesus. (See Beauties of the Truth, August 2019, “Migdal Eder”). Moving there may illustrate completing the Great Company, last of the spiritual class.

AT HOME IN HEBRON

From Bethlehem Jacob continued southward to Hebron, his final destination and home of his father Isaac. Thereafter Isaac died and was buried with his father Abraham (Genesis 35:27-29). Isaac represented Jesus’ role during the Gospel Age. His death indicates that role now comes to an end. The lives of Isaac and Jacob had overlapped by 120 years, showing how the grace and Law covenants were concurrent for a time during the Gospel Age.

JOSEPH’S REIGN OF BLESSING

When Jacob heard that his favorite son Joseph was alive, his heart must have leapt for joy. Not only was he alive, but he was in a position to save his family. What a wonderful recognition this will be when Israel will no longer be blinded to their true Messiah (See Romans 11:23).

Joseph’s reign as Pharaoh’s second in command is a lovely picture of the Kingdom reign of Christ. Under Joseph’s care Israel prospered in Goshen. This pictures Israel’s special relationship with the Joseph class as it too will prosper under the watchful eye of Jesus and the Church. As Joseph gave gifts of new raiment to his brothers, so Israel will be specially favored as they bring the New Covenant requirements to mankind (Genesis 45:22).

During the great famine, Joseph purchased the Egyptian people and their land as payment for being sustained from the storehouses of Pharaoh (Genesis 47:19,20). How aptly this describes the purchase of the fallen race through the ransom and Christ’s ownership of the earth. But the food was not given out freely, it was to be purchased from Pharaoh. So, in the kingdom, there will be a price to pay for sharing in the blessings. The price will be devotion of the heart in full consecration. The people were also required to pay 20% of their crop yields to Pharaoh (Genesis 47:24). This is an apt description of an ongoing recognition that man’s prosperity will come from God through Christ.[1]

CONCLUSION

It is not surprising to find hidden in many Old Testament stories, illustrations of God’s plan. In this brief overview the men whose lives antitypically span the ages were chosen for their great faith. From the first vague hints of good things to come, to the precious promises of blessing all the families of the earth, God’s plan marches grandly on to its ultimate rewards of prosperity and eternal life. How appropriate that God should leave these jewels to be mined and loved with appreciative hearts.

— Tom Ruggirello

 

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[1] For a detailed explanation of the antitypical nature of Joseph see www.herald‑magazine.com/2019/09/01/josephs‑work‑of‑blessing

 

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