Sermons
Vander Kam on Genesis 49:5-7
Sermons
Vander Kam on Genesis 49:5-7Genesis 49:5-7 – "'Simeon and Levi are brothers;
Their swords are implements of violence.
Let my soul not enter into their council;
Let not my glory be united with their assembly;
Because in their anger they slew men,
And in their self-will they lamed oxen.
Cursed be their anger, for it is fierce;
And their wrath, for it is cruel.
I will disperse them in Jacob,
And scatter them in Israel.'" (New American Standard
Bible)
Beloved in the Lord; when we come to the closing part of the book of Genesis, that we see that the brothers of Joseph come to him and they begin to wonder what is going to happen to them in the days to come. And then Joseph also assures them and says to them that even though they had meant it for evil to him all the things that they have done to him in the past, that nevertheless God has overruled it and made it for good.
And Paul, when he is writing to the Romans, comes even with a bolder statement and says, "For we know that all things shall work together for good to those who love Him, who are the called according to His purpose." And as a result of that beloved, we also begin to wonder many a time as to the purposes of God, and how it is that He is able also to use those things which we look upon as evil and that He is able to make them turn out for the good.
And those are the paradoxical things that we will also find throughout the lives of the people of God, that you and I experience in our own life, and those are the things that we also see depicted for us on the pages of the Old Testament in the lives of the people of God.
These are the kinds of things that go far beyond our own understanding, these are the things that we are not able to understand at all, and these are the things that also many a time even lead us to rebellion.
But so it is also in the life of this man Levi, that we are thereby also assured that even though it has begun in evil, that nevertheless it has turned out for profit, and for the profit of the people of God throughout the Old Testament dispensation.
We speak to you tonight on, Levi, The Priestly Servant. Then we notice in the first place, the sad beginning; secondly, the glory; thirdly, the abuse; and finally, the purpose.
Now we are to realize beloved, as it is also mentioned so clearly in Genesis 49, that these two, Simeon and Levi, are brothers. And that not only in the general sense of course, that they are all the sons of Jacob and of Leah, but more especially in this, that they are so considerate that they have worked together in connection with all the things that they have done. And that also in that murder at Shechem, that we may also realize there that Levi is just as guilty as Simeon. And that as a result of that the curse is pronounced upon him as well as upon Simeon. And nevertheless it has again begun with this, and we are also to look through the Old Testament very carefully in order that we may come to the proper understanding of the ways of God; in order that we may also realize that the thing that is given to us there is covenant history, and that it is the history of the covenant from beginning to end.
And there we find that at the time of his birth, that Leah says, "Now my husband will be joined to me, he will be bound to me." This is now the band, and that is the name Levi, coming from the word that means "to bind." "Now my husband will be bound to me, because of the fact that I have brought forth to him three sons."
And as it has also been true beloved, in regard to the former, that when they were born then she was also full of hope, and that she was also of that hope that indeed now her husband would come to her and that there would again be a love relationship between them. She still does not realize apparently that it takes more than that, and that it also takes other things than this, and does not realize that the mere fact that there is now a natural birth, that does not yet guarantee this, that that husband and wife are also going to be in that relationship of love.
These are not necessarily the ones that bring them together. They may also be used time and again to draw them apart. Time and again we will also experience as Leah did, that these things do not work in the way in which we believe, but that many a time the purposes of God are of an entirely different nature.
And she also soon discovered that the name Levi is indeed apt, but not in the things that her husband is now bound to her, but rather that he is bound to Simeon. And that together they will go there to Shechem, and that together they will there slay the Shechemites. That is the way in which the life of Levi begins.
Here is therefore also again that kind of a life beloved, that is not fit for any child of God. Here is that kind of a life that we would also not expect to find in a part of the anachronism, that we would not expect to find in a Christian family. Here is not the kind of a life that may ever be approved; this is the kind of a life that stands under the curse, and so also the dying man, Jacob now pronounces the curse upon his own son. He stands before him and he says, "Cursed be thy wrath, let me not come into that assembly, but cursed be thy wrath, for it is cruel." And these are the things that should never stand.
And as a result of that, that curse that rests upon Simeon, that he is not to receive an inheritance in Jacob. That is the thing that is now also true in regard to Levi. He is also not going to have an inheritance in Jacob; there is no parcel of ground of which it is going to be said, "This belongs to Levi." But he is going to be scattered among Israel, and he is going to be divided in Jacob. That is the curse that there rests.
For we are to realize that this is the one who still does not receive the birthright. And what a sorry situation it is in that family of Jacob. The firstborn is to receive the birthright, and that man has so grossly sinned, sinned against God, against his father; has done those things which are not even mentioned among the Gentiles, says Paul, and therefore the birthright is not his. Coming to Simeon, the birthright again is not his, but "cursed be you, my son." And now Levi, the third; "Cursed be thou, my son; cursed your wrath." And you have thereby also forfeited the birthright.
And we begin to wonder, do we not, when will it ever come? We begin to wonder, now who will be fit, who is going to receive it, who is not going to forfeit that blessing that is bestowed upon the firstborn, who is not going to receive it? Reuben, Simeon, Levi – all stand before us as the examples of sin, gross evil. And they have been brought up in that family of the patriarch.
Yet secondly, notice also the glory of this priestly servant. For when we look farther beloved, in the history of the people of God, then we find that indeed he is scattered among Israel. Then we find indeed that there is no place for him to be found, but that he is scattered. But that the scattering of Levi is of an entirely different nature than the scattering of Simeon.
Simeon is scattered among Israel to such an extent that finally he is not even able to be found. And that there is also no place in the house of any of his brothers for him. He is scattered so badly throughout the people of God that there is not a tribe and finally that there is not a city, but that he has to flee to the mountains in order to be able to find a place of rest. With Levi it is different. And as we followed that history of the covenant people of God then you are also able to see it clearly. And there you find that at the time of the golden calf, when Moses has been up in the mount for forty days, and every child here knows the story, then Aaron made a golden calf. And then Moses in anger says, "Who is on the Lord's side?" And Levi says, "Here am I." And then Moses says, "Go then throughout the camp of Israel and slay." Now that is the mark that he is going to carry.
Paul says, "I bear in my body the mark of the Lord Jesus." Which means much more than what has usually been assumed. "I bear in my body the marks of the Lord Jesus." And Levi is going to say to the end of his life, and to the end of the existence of that tribe; "I bear in my whole life the marks of Shechem." It is possible of course, that you are going to make an entirely different decision, but that does not wipe out the past, and that past is there to haunt, and that past is there in order that it may remind them again and again of those things that have happened.
They are now commissioned to go throughout Israel, and oh the irony; that man who has taken up the sword and has gone against Shechem, now receives the divine approval that he is to go throughout Israel, among his own brethren, and that he is there to slay, and to slay mercilessly in order that the golden calf may be avenged.
Now here we find beloved, that even though he does not receive a place in Israel, even though it is true that he is going to be scattered and that he is going to be divided in Jacob, and even though it is true that there is no house for him, nevertheless he is going to find a place in the house of the Lord. That is going to be his dwelling place. That is the place where he is going to abide. He is now to be elevated to such an extent and that is his glory, that even though the curse rests upon him, even though it is true that there is no inheritance given, nevertheless the Lord is his inheritance, seeing that he has now cast his lot with him.
And, I would almost say, but those things are so easily misunderstood; but I would say it anyway – that there is almost a divine humor, a divine irony assuredly, in the way in which God deals with the people throughout the Old Testament dispensation. It is true in regard to a Simeon; that man who sought to keep that race pure, and that also is in the background of the slaying at Shechem. He finally is the one who brings in through his own seed the Midianitish woman into the camp of Israel. And Ezekiel, in irony says, "Thy father was a Tamarite and thy mother a Hittite, and who are you?"
And so it is now also with Levi, he is not to receive an inheritance, not a house in Jacob or Israel. The Lord Himself is now his inheritance. He is going to live, to dwell in the house of the Lord, and every house in Jacob, every house in Israel is going to stand open to him. He is now going to have access to every home in Israel, and not only that, but all Israel is going to give him the tenth, the tithe. They are going to bring it to Levi. That is the ironic way in which God deals with His people. That is the way in which He leads them. And this Levi, where it has such a sad beginning, now blossoms out into that glory that he is now chosen of God for this work that he is here going to stand in the temple of God.
And here beloved, we are also the ones who are to see that indeed Levi is not only the helper, but that Levi also becomes the singer of Israel. Levi also becomes the one who sits in judgment in Israel, and he is going to be given Urim and Thummim, that is, the means whereby judgment may be given. "And then," says Moses, "he is to say of his father and of his mother, 'I have not seen him, neither did he acknowledge his brethren, nor knew he his own children.'" That is the way a judge has to be. He will not be a respecter of persons; he will not recognize his own father or mother, brethren or sons or daughters. That is the way in which Levi is now to judge, and he is also to be the sweet singer of Israel. This is the one who is now going to give birth to a Moses and Aaron, who are going to bind together, and who are going to bind all Israel together. And then the irony of it is again this, that we read of it again and again, that Moses led them with his staff. There with that instrument of peace, so he leads, and leads by standing before it in amazement. That he can also be done so, and that he is to sing of the exploits of God's people, of the exploits of God Himself. And that he is to judge an Israel by Thummim and by Urim, and that he sees Moses leading his people with a staff.
Then we receive the glory of it revealed, do we not? Let's receive that glory depicted in Levi that becomes the priestly servant that bows before his God, that becomes the one who works in the temple of God, who is there officiating at the sacrifice. That is the Levite who instructs all Israel, and that is the Levite who is the leader of his people.
And thus has the whole history of this tribe been turned about. That that whole history is now cast into a different mold. Beginning there in sin, rising now to the very heights. Why does God do such things! If a murderer of Shechem can become a priest, then there is room for you and me too. If it can go to that extent, that He is able to take these murderers of Shechem, and that He is able to use them in His priestly service, then again I stand amazed at the grace, at the mercy, of the living God.
And thirdly, notice also its abuse. For beloved, when we go on in that history of Levi, then we are also able to see, are we not, that there are ever so many abuses. And that we may also realize that those are the marks that he bears. And that these marks that he bears are also again and again going to reveal themselves, they are going to reveal themselves in such a way, and at such odd times, that it would also not be expected. And so we see also as that tribe now takes its rightful place, and as it takes its place in the house of God, that then there are again ever so many abuses concerning that servanthood to which he had been appointed.
And thus we see, for example, at the rebellion of a Cora. A rebellion when he rises up against Moses and Aaron, and he denies the fact that they have been chosen. It is a revolution in the name of the office of all believers. And that makes it so current again today. We speak of that so often, do we not, in connection especially with the Reformation, that that Reformation again elevated the office of all believers to its rightful place, and it did. And today, and their own Synod has also initiated a study concerning office. And to a great extent the conclusion it's come to that the main thing is this, the office of all believers.
And here is now by Cora a revolution begun in the name of the office of all believers. God has chosen all His people, not only Moses and Aaron. All God's people are prophets, and Moses says, "I wish that were true." They say all God's people have the promise, and then who are you, Moses and Aaron, to take upon you this leadership? And God says, "Get away from them, get away from them because I will destroy them." And He does! In a most horrible destruction, as the earth opened its mouth and received them and closed again. Be careful with many of these things.
The office of all believers is indeed one of the most glorious truths that has again been underscored at the time of the Reformation. It has its place, and keep it in its place. As soon as it steps out of its place, then it can also become a real curse. And so it became in Israel in the days of Cora, Dathan and Abiram. That they used this as a wedge against, against the chosen office bearers of God, Moses and Aaron. "We didn't choose ourselves," says Moses, "but we were chosen of God." And God says, "I will take care of mine anointed. Get away from them in order that My fury, My wrath may rest upon them."
There we find that it is indeed an abuse, an abuse of their office, of their calling, of their servanthood. Levi cannot shake himself completely from the marks of Shechem. And again also at another time in that history of Israel, then you find that Nadab and Abihu, the two sons of Aaron, and these were the eldest sons. This one, Nadab, was the one who was to be high priest after him, but nay, this is the man who is also slain together with his brother, Abihu, because of the fact that they no longer look upon it as being the service of the living God. No longer look upon it as being that which is sacred, as being holy, but they come with strange fire, with unholy fire, and lay it upon the altar of God. It has become one of these things that has become common; and God destroys them. When holy things become common, and when a whole tribe is now to be engaged in this service of God, the danger is great, especially with this background. And He slays Nadab and Abihu.
And to mention only one more. In the days of the judges, just before Samuel; and you find that Eli and one of the Levites, Hophni and Phinehas, his sons, are ruling over Israel. And these two sons of Eli, these are the men who stooped to the grossest immorality. And these are the ones who also are, as it were, erecting a cult. And they take that Ark of Jehovah into the fray, into the battle. "Let God then fight for Himself!" He did! And Hophni and Phinehas and Eli are wiped out, completely.
God will not allow Levi ever to let go of that one thing, "Who is on the Lord's side!" And Levi stepped forward. That is his place and otherwise I will scatter them, divide them, and conquer them.
Now those are the things beloved, wherein we see the real abuse, and those are the things that are also again and again come in the history of the church of Jesus Christ. We see that kind of abuse for example, at such great heights at the time just prior to the Reformation. We see it again and again today, that they are dealing with holy things and are profaning them, that they are dealing with holy things and are calling them common. And those are the things which shall not be left unpunished.
And one more, at the time of Christ. When the priests, that is the tribe of Levi, are to lead the people unto the Son of God. Poor Levi is always to be the servant of Judah, and instead of that, they slay him. They do not recognize Him, they will not have Him, and there is again the abuse of the priestly servant. The abuse that he himself caused, no clothing the priestly office. He is now not worthy of it, and is no longer sacrificing in the way in which God had ordained.
And consequently the marks that he has taken from Shechem stay with him. They become murderous, and the high priest says concerning Jesus; "He is worthy of death." And they go on to slay Him. The marks of Shechem are hard to shake; can't get rid of them. "I bear in my body," says Paul, "the marks of the Lord Jesus." And Levi says, "To my regret, I bear in my history the marks of Shechem, the murder that was cruel, the murder that was accursed of my father."
And finally, notice also its purpose. Now the purpose of that priestly office beloved, in which he was to function was this, that he would lead Israel throughout the Old Testament time. And that it would also be an instruction given by the Levites whereby they would also be able to understand the development of that history of revelation. In order that they might be able to understand how late it was on the clock of God, and that they would also be able to understand that the Christ, that is, the Messiah, that He was soon to appear and that they would also be the first ones to welcome Him when He would come upon the scene.
And that we may also therefore realize that Levi has only a servant's office, and that he never has more than that, and that there is no permanence in it whatsoever, but that it is always temporal. And that he is therefore to serve but for a time, until the time comes when that priestly office is going to be taken away.
God has such strange things that we find in the Old Testament to which the New Testament again makes reference, in order that we may also be able to understand the Word of God in its entirety, in its fullness, and there comes upon the scene already in the days of Abraham, that Melchizedek. And that Melchizedek, the Old Testament doesn't know what to do with him. In Psalm 110 it makes reference to him, but that's all, and nevertheless Abraham gave him a tenth, gave him the tithe. Now that is the grandfather of Jacob, and the great-grandfather of Levi, and Hebrews tells us that therefore Levi also already gave tithes to Melchizedek when Abraham met him.
Now that is the one who is pictured beloved, in such a way so that he is not of that priesthood that is temporary. Not of that kind of a priesthood that has these things in the background, that is the murder of Shechem, but that is a priesthood that has come in such a way so that we know nothing concerning its origin. That we know nothing concerning its further development, but that he comes as it were, falling out of the blue and that is the way he appears, so that Hebrews tells us "without father and without mother, without beginning of life or end of days, but a priest forever, after the order of Melchizedek."
Now that is the one whom he typifies, and Levi is only going to typify that priesthood, and that is the priesthood that is going to last forever. That priesthood of Levi is only for the time, and then many a time they did not do a good job, but that is only even at the very best, only for the time, only until Messiah comes, only until Judah takes over. And then shall also the help of Levi, the servant status of Levi, be done away. Then when that final priest comes, who Himself is priest and sacrifice, that is the One to whom the allegiance of the people shall be. That is the One whom they shall serve, and that is the priesthood, the priesthood of Jesus Christ that is going to stand and that is going to abide. That is the priesthood beloved, that is going to be effective. The Levi priesthood really wasn't effective, it was only to picture, and a picture remains cold, and a picture doesn't do anything. And they come with their thousands of sacrifices throughout the history of Israel, and it was only pointing forward, only giving a picture of the thing that was to come.
Now they have looked at the picture so long that when He comes whom it typifies, they don't recognize Him. But He is the priest of God forever. "Thou art priest forever." Not after Aaron, not after Levi's tribe, but after Melchizedek. Out of Judah, Melchizedek's priesthood, and that is the priesthood that remains.
In the birth of Levi there is this given, that he is the one who is going to bind together. Well, that has not worked. The husband of Leah is not bound unto her by the birth of this son, but rather he is bound in infamy to Simeon. Later on he says, "In order to bind Israel together, round about the altar." Thus said Zechariah, the prophet. There is One coming, whose name is Bands, who will bind together, bind His people together. But more than that, who is going to bind God and His people. And that is the priesthood that is needed.
If anything that is begun in Shechem can scarcely have an unadulterated glory about it; it would be possible, but very unlikely. And it was also very unlikely with Levi. He stands before God as servant, until the Master Priest appears, and then he doesn't want to give up this servant's role. And yet, there were also many priests, we read in Acts, who believed. Who believed the Word of the apostles. Many were also taken out of the cast of the priests, though they were also the ones who were in the forefront of those who sought to slay Jesus Christ. And so gloriously, that in Revelation 7 we also read of Levi, and of Levi 12,000 sealed. Twelve thousand of those who remembered their servanthood, and who did not in their servanthood now begin to rule. Also of those twelve thousand, many of the priests believed. Levi's history is checkered, beginning in infamy, rising to unexpected heights, but with ever so many abuses of power until finally its purposes realized in the Christ of God, who taketh away the sin of the world.
The Lamb of God, the One who has been given as Priest sacrifice, as the King Priest, as the Prophet Priest, as the only Priest of God who takes His blood and sprinkles it, not upon the altar, but brings His Hebrews into the holy of holies above, and sprinkles it on the mercy seat of God. And such a priesthood behooves us, a priesthood higher than Aaron, higher than Levi, in which there is complete, full redemption. Amen.
We thank Thee, heavenly Father, for the Word wherein Thou hast spoken to us, for Thy grace and for Thy mercy. We thank Thee for Thy lovingkindness revealed, and grant, heavenly Father, that we may thus come to learn to know Thy Word, and to recognize Thy ways and Thy paths through it. Bless Thou graciously this Word unto our every heart. Bless us in the days of the week to come. Guide us by Thy hand. Pardon our sins, for Jesus' sake. Amen.
Scripture taken from the NEW AMERICAN STANDARD BIBLE, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, by The Lockman Foundation. Used by permission.
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