What is the House of Jacob?

Jacob being named ISRAEL led to his descendants being called the CHILDREN OF ISRAEL. They are however frequently addressed as 'JACOB,' or 'house of Jacob,' as if they had not preserved the higher character involved in the name of 'Israel,' but must be addressed by the natural name of their forefather, Jacob. Gen. 25 — Gen. 49.

Having pronounced judgment against Babylon, the prophecy turns again in Isaiah 48, to the "house of Jacob, which are called by the name of Israel." The fact that they were thus addressed constituted a rebuke. Israel was the new name given to Jacob when God blessed him, as we learn in Genesis 32:28. The people claimed the new name, but were displaying all the ugly features of the old crafty, scheming Jacob. Outwardly they paid lip service to Jehovah and stayed themselves upon the holy city and the God of Israel, but without reality. They deceived themselves but not God, for He saw it was "not in truth, nor in righteousness."

Name given to Jacob after 'a man' had wrestled with him, to whom he clung when he was by him crippled. It signifies 'a prince of God:' and it was said, "as a prince hast thou power with God and with men, and hast prevailed." It thus indicated the way of blessing with regard to the nation in which God's government in the earth was to be established. The twelve sons of Jacob became the heads of the twelve tribes, and they and their descendants were called the children of Israel, or simply Israel. At the division of the kingdom, the ten tribes were called 'Israel,' and the two tribes 'Judah,' though this distinction is not at all times rigidly adhered to: thus the princes and kings of Judah are called princes of Israel, and kings of Israel. 2 Chr. 12:5-6; 2 Chr. 21:2; 2 Chr. 28:19. So those who returned from exile, though they were in the main of the two tribes, are called people of Israel, or Israel. In the prophets also, though the ten tribes are not called Judah, the two tribes are at times called Israel. The ten tribes in the prophets are often spoken of as EPHRAIM, which was the chief of the ten. Though Israel was reckoned as ten tribes, it is most probable that the portion of Simeon, being situated on the extreme south, was united to Judah, as well as the territory of Dan in the S.W., though the people of Simeon may have scattered themselves among the other tribes, and those of Dan have gone north and joined their tribe there.

Then Isaac had two sons, but God set aside the older and designated Jacob as His choice to be the immediate father of the nation Israel, and gave him the name Israel. Twelve sons were born to Jacob and these were destined to be the heads of the twelve tribes of which the nation was formed.

In Genesis 49 we pass from the private scene between Jacob and his son Joseph and we have the closing moments of Jacob's life to which all his sons were summoned, though here again we shall find that Joseph has a pre-eminent place. The twelve sons of Jacob were the nucleus of the nation of Israel, and thus, under the guidance of God, Jacob uses their different characteristics to give a prophetic outline of the moral history of the nation, and God's purpose for the blessing of Israel through Christ, more especially setting forth the condition of the nation "in the last days" that precede their entrance into blessing under the reign of Christ.

We are then told the names of the sons of Jacob (vv. 22-26) — not called Israel in this case, for his sons are to be known simply as of the same sin-infected stock as their father. In spite of this inherited sinful nature, God had ordained that the twelve tribes of the nation Israel were to come from these twelve men. They were not chosen because they were any better than others, but only as a sample of all mankind, an object lesson to teach us all, not only what is our actual sinful condition, but our need of a Savior. No doubt each one of these brothers pictures a distinct feature of the ruin of mankind, and also of God's grace in providing salvation, as Genesis 49:2-27 indicates.

We are then told the names of the sons of Jacob (vs.22-26) -- not called Israel in this case, for his son are to be known simply as of the same sin-infected stock as their father. In spite of this inherited sinful nature, God had ordained them the twelve tribes of the nation Israel were to come from these twelve men. They were not chosen because they were any better than others, but only as a sample of all mankind, an object lesson to teach us all, not only what is our actual sinful condition, but our need of a Saviour. No doubt each one of these brothers pictures a distinct feature of the ruin of mankind, and also of God's grace in providing salvation, as chapter 49:2-27 indicates.

Respecting Isaac and Ishmael, the bondwoman and her son, type of the flesh under law, must be cast out, that Isaac the son of promise may inherit all: cf. Gal. 4:22-31. But the son of promise must be offered up, and be received back as from the dead, then the covenant was established figuratively in resurrection. Isaac must not go to Mesopotamia, the country from whence the heirs of promise had been called out, therefore Abraham sent his steward to obtain a wife for his son — as the Holy Spirit is here now, gathering a bride for Christ. From Isaac spring Jacob and Esau: Jacob obtains his two wives Rachel and Leah, and with them and their maids he begets the heads of the twelve tribes, who are to possess the land as promised to Abraham, Isaac, and Jacob. After exercises with God, Jacob is called Israel.

In this first part he answers fully to the name which Esau indignantly invokes: "Is he not rightly called Jacob? for he hath supplanted me these two times." The national characteristic cannot be well doubted here. Jacob values the blessing of God, but seeks it in subtle and carnal ways, totally opposed to faith, as the apostle testifies of Israel that they "sought after the law of righteousness," but "did not attain to the law of righteousness and wherefore? Because they sought it not by faith." It was thus they stumbled at the stumbling-stone, and became wanderers from the land of promise, exiled by their sin. Yet as Jacob, an exile from his father's house, finds God at Bethel watching over him with providential care, and assuring him of a final return to his father's house in peace, so have his seed been watched over in all their wanderings, and their return to their land is guaranteed by the sure word of prophecy.

If Abraham and Isaac together exhibit the power of resurrection faith, and its position before God — the believer's standing now in Christ — Jacob not darkly shows the perverse nation. Their history is his, reproduced on a larger scale. Angels appeared to him at the beginning of his course, as the law was given by the ministry of angels. In his dream of Laban and Esau, he cried to God, and was delivered, and, after his deliverance, forgot his vow and God's mercy. The Israelites, when oppressed by their enemies, cried to God, and He raised up judges and saved them, and they forgot their vows and promises of obedience. Images were found in his family: the crying sin of Israel was idolatry, for which they were driven out of the land. And just as Jacob for a time lost his son Joseph, and did not see him till he was exalted in glory, so the Jews will not see their Messiah again till He appears in glory. Israel's joy (Gen. 46:30), when he saw Joseph, leads our thoughts onward to the godly remnant in Jerusalem when the "child Jesus" was brought into the temple, as expressed by Simeon, "Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation." (Luke 2:29-30.) And also the self-judgment of Joseph's brethren, when (Gen. 42:21) they said, "We are verily guilty concerning our brother," points to the time when Israel, repentant, shall look upon Him whom they pierced, and wail because of Him. This will be at the closing of their dark hour; and for the repentant among them, the times of refreshing are about to dawn. As when Jacob was in his darkest moment God appeared, and brought him to Bethel, so in the extremity of Israel's distress the Sun of righteousness will suddenly arise, and the glories of the millennial day burst forth.