Jacob had twelve sons: six, including Levi with the priesthood and Judah with the kingship, were born of Leah; two, Joseph and Benjamin, were born of Rachel; two, Dan, the worst, and Naphtali, one of the best, were born of Bilhah; and two others, Gad and Asher, were born of Zilpah (vv. 22-26). Benjamin and Joseph, the two sons of Rachel, are both types of Christ. Although Joseph was born first, in typology he is the continuation of Benjamin. The record of Joseph's birth does not indicate that he is a type of Christ. But, as we have seen, the birth of Benjamin clearly reveals that he is a type of Christ. Benjamin, the son of sorrow and the son of the right hand, is continued by Joseph. From chapter thirty-seven to the end of the book of Genesis, we have the record of Joseph's life. Joseph, a Nazarite, one separated unto God, is surely a type of Christ (49:26, "separate" in Hebrew is "the Nazarite").
Joseph typified Christ as both the Son of sorrow and the Son of the right hand. After his suffering and exaltation, Joseph was seated next to Pharaoh on the throne. When we come to the record of Joseph, we shall see that in every respect he is a type of Christ. For the time being, one example is sufficient to illustrate this. When Joseph was in prison he had two companions (40:1-4). Later, one of these companions was saved and the other perished (40:20-22). When the Lord Jesus was on the cross, He was accompanied by two thieves, one of whom was saved and one of whom was lost (Luke 23:32-33, 39-43). How marvelous is this typology! During the first part of his life, Joseph suffered as the son of sorrow. During the second part of his life, he was exalted to be the son of the right hand. He was lifted up to the throne at the right hand of Pharaoh and was empowered to administer the life supply to all the people. However, as we have pointed out, in typology Joseph is the continuation of Benjamin, the son of sorrow who became the son of the right hand.
Benjamin and Joseph were born of Rachel, Jacob's natural choice. According to God's ordination, natural things are not wrong. God has ordained that we get married. Although married life is natural, it is ordained by God. Never say that natural things are not good. If you say this, then you should stop eating, for eating is a natural necessity ordained by God. Young people often say, "Why must we be troubled with food and clothing? And why do we need to sleep? If God had created us without the need for food, clothing, and sleep, life would be wonderful. Besides, who likes to stand in front of a hot oven, and who enjoys washing dishes? How good it would be if we were not bothered by such things. I wish we could exist without all these necessities." Nevertheless, God has ordained marriage, eating, sleeping, and clothing. Although these things are natural, they have been ordained by God.
Like all men, Jacob needed a wife. When he came to the home of his uncle Laban in Padan-aram, the first person he met was Rachel (29:9-11), and she immediately became his choice. Certainly this was sovereignly arranged by God. As Jacob looked at Rachel, he might have said, "This is my choice." Jacob loved Rachel and agreed to serve Laban seven years for her (29:18-20). God was sovereign in causing Jacob to meet Rachel first, and He was also sovereign in allowing Laban to play a trick on Jacob. Although Laban had betrothed Rachel to Jacob, at the time of the marriage he gave him Leah instead (29:21-25). Laban's deceitfulness frustrated Jacob from having his choice. Jacob then made a deal with Laban to serve another seven years for Rachel. In order to have his choice he was willing to suffer this. As Jacob was working those years for Rachel, every time he saw her, he must have yearned for her. But he could not have her. Although none of us would have been this patient, Jacob patiently waited out this time, and eventually Rachel was given to him.
This record is full of spiritual meaning. God has ordained us to have our natural choice. But under God's sovereignty we must be kept from having it for a period of time. On the one hand, Jacob was frustrated from having his natural choice; on the other hand, he was permitted to have it. This means that although God has ordained something for us, He will not allow us to have it according to our way and according to our time. Undoubtedly, Rachel was ordained by God for Jacob. But God did not permit Jacob to have Rachel according to his way and his time. Jacob wanted to have Rachel immediately. After Jacob finally had her, he certainly desired to keep her for the rest of his life. However, at a certain point God seemed to say, "Jacob, I shall take Rachel away from you." I do not speak this in vain. From my experience I know it is real.