We find Jacob in his own person and ways, very much the same widowed solitary man in Egypt, as we saw him to have been for years in Canaan ere he came out. Only it was thus, under very strong temptation to be otherwise; for he maintained his stranger-ship, though he now had opportunity to make the earth again the scene of his efforts and expectations. For we like reflected dignity. We know the charms of it full well. If nature were given its way, we would be making the most of our parentage and connections, and set off before others our affiance with that which is honorable in our generation. Jacob, in Egypt, had some of the very best opportunities for indulging his heart in that way. His son was then the pride of that land. Joseph was the second man in the kingdom, and Joseph was Jacob's son. Here was a temptation to Jacob to come forth and show himself to the world. Joseph's father would have been an object. Would not all eyes be upon him? Would not place be given to him and way made for him, whenever or wherever he appeared? Nature would have said, if Jacob had such opportunities, let him show himself to the world. The spirit of the world must have suggested that, as long afterward to a greater than Jacob, who had no reflected glories to exhibit, but all personal glories, "If thou do these things, show thyself to the world." (See John 7:44For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. (John 7:4).) But, in the spirit of one who, in his way, had overcome the world, Jacob continues a retired man through all his life of seventeen years in Egypt. He was a stranger where every human attraction joined in tempting him to be a citizen.
To me, I own, this is exquisite fruit of a chastened mind, fruit of divine discipline, the witness of a large participation of the holiness of God, the holiness that suited the calling that made Jacob a stranger and pilgrim on the earth. At Shechem he reminded us of Lot in Sodom, but here he reminds us of Abraham in his victory over all the offers of the king of Sodom.
But with this separation from the world, there is nothing of false humility. In the midst of all this practical stranger-ship, he knows and exercises his dignity under God. As he enters, and as he leaves the presence of king Pharaoh, (chap. 47.) he blesses him. This is to be observed. As he stood there in the royal presence, he owned himself a pilgrim on the earth, somewhat poor and weary too; but at his introduction and on his exit he blesses him, as one who knew what he was in the election and grace of God; for "without all contradiction the less is blessed of the better." This is not what old Simeon did when he had the infant of Bethlehem in his arms, but this is what old Jacob now does, when he has the greatest man on the earth before him. He made no requests of the king, though he might reasonably have expected whatever he asked. He was silent as to all that Pharaoh or Egypt would do for him, but he speaks as the better one blessing the less again and again. This was like the chained prisoner of Rome before the dignitaries and officers of Rome. Paul let Agrippa know, he let the Roman governor know, that he, their prisoner, carried and owned the good thing, and that he could wish no better wish for them all, than that they were as he was. And this is faith that glorifies grace—the proper business of faith—precious faith indeed, whether in a prisoner-apostle, or in an exile stranger-patriarch. Rome and Egypt have the wealth and power of the world, such as men will envy and praise, but Paul and Jacob carry a secret with them, that makes them speak another language.
All this shows us another Jacob, than what we once knew him to be. He is now partaker of God's holiness; his mind and character are in consistency with the call of God. He is a stranger with God in the earth, but in sure and certain hope of promised inheritance. This is fruitfulness; I say not that it is service; but it is beautiful fruitfulness in the inner man.
In chapter 48 which follows, we get that one act in his life which is signalized by the Spirit as the act of faith. (See Heb. 11:2121By 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).) But the whole chapter is beautiful. All is grace on God's part, and all is faith in the heart of Jacob. For it is the proper business and duty of faith, to accept the decisions of grace, and that is just what Jacob is doing here. Grace adopts the sons of Joseph, who had no title in the flesh, and takes them into the family of Abraham. Grace gives them the place and portion of the firstborn, the double portion, as though they were Reuben and Simeon. Grace sets the younger of them above the elder. And grace gives Joseph, or the adopted first-born, an earnest of his coming inheritance. To all this Jacob bows and is obedient. In faith he accepts the decisions of grace. Nature may resent this; but Jacob is true to the word of grace committed to him. Joseph was moved when Jacob was setting Ephraim above Manasseh Jacob feels for him; but he fulfills the word of God committed to him, let nature be surprised or wounded as it may. He does not listen to nature in his son Joseph, as he had listened to it on a like occasion, years and years ago, in his mother Rebecca.
Surely this is beautiful; faith thus accepting the decisions of grace. But in this Jacob was also God's oracle. He was not only in faith obedient to the purpose or counsel of grace, but he was used of God as a vessel of His house, used to declare His mind, to represent and act His purposes, in these mysteries of grace, the adoption, the inheritance, and the earnest.