The record of all the generations included in this book is a portrait of God's divine economy. In Adam we do not see much of God's expression and dominion. Although Abel believed in God, we do not clearly see in him God's expression and dominion. Enosh realized that he was fragile and weak, and he began to call on the name of the Lord. But in him we scarcely see God's expression or dominion. Enoch walked with God. Therefore, we see in him a little of God's expression; however, we see nothing of God's dominion. Although with Noah we do see a little of God's expression and dominion, it is rather vague; it is not definite, impressive, or clear. In Abraham we see less of God's expression and dominion than we do in Noah. Although many Christians have overly exalted Abraham, he was only on the first level of the doctrine of Christ. Abraham was the father of faith for justification, which is merely the beginning of the doctrine of Christ. Furthermore, we can hardly see God's expression and dominion in Isaac. Isaac, the one who inherited everything from his father, only cared for eating. As long as he was given something good to eat, he would grant his blessing blindly.

It is in Jacob that we see the expression of God. However, prior to the last fourteen chapters of this book, we do not see much of God's expression in Jacob. But in these last chapters we do see in him very much of the expression of God and the dominion of God. Although in this section Jacob was old in years, his spiritual eyes were very keen. Wherever he went, he perceived the real situation and blessed people accordingly. Moreover, his blessing became God's prophecy. Jacob truly bore the image of God and expressed Him. Even Pharaoh, the highest ruler at that time, was under Jacob's blessing. When Jacob was brought into the presence of Pharaoh, Jacob did not say, "Hello, how are you? How old are you?" Rather, he stretched forth his hand and blessed him (47:7, 10). This indicates that Pharaoh was under Jacob, the one who was God's expression.

Jacob's blessing upon the two sons of Joseph, Ephraim and Manasseh, was also a prophecy. Isaac, cheated by Jacob, blessed him blindly. However, Jacob's blessing of Ephraim and Manasseh was much different. Joseph brought his two sons to Jacob, expecting that Manasseh, the firstborn, would receive the birthright. But Jacob placed his right hand upon the head of Ephraim, the younger, "guiding his hands wittingly" (48:14). When Joseph attempted to move Jacob's hand from Ephraim's head to Manasseh's, Jacob refused and said, "I know it, my son, I know it" (48:19). Jacob seemed to be saying, "My son, you don't know what I am doing, but I know. I know God's heart. My blessing is God's expression and God's speaking. The word of my blessing is God's prophecy."

Here in Jacob we see a man who was one with God and who expressed God. Jacob's speaking was God's speaking. Do not think that speaking is an insignificant matter. According to the New Testament, the Son expressed the Father mainly by His speaking. The Lord Jesus said, "Do you not believe that I am in the Father, and the Father is in Me? The words which I speak to you, I do not speak from Myself; but the Father who abides in Me, He does His works"; and, "The word which you hear is not Mine, but the Father's who sent Me" (John 14:10, 24). Thus, to express God is mainly to speak for God and to speak Him forth to others.

We have seen that Jacob, God's expression, bore the image of God. But what about God's dominion? The book of Genesis ends with Joseph exercising dominion over the whole earth. Although Pharaoh was the king, he was merely a figurehead. The acting king was Joseph, who is a part of Jacob in the experience of life. In Jacob with Joseph we see the expression of God with the dominion of God. Never separate Joseph from Jacob. The record of the last fourteen chapters of Genesis mixes the two together. This indicates that Joseph is the reigning part of Jacob, and that Jacob and Joseph should not be considered as separate persons.

In this section Jacob was suffering, and Joseph was reigning. In chapter thirty-seven Joseph gave no impression that he was suffering. This chapter reveals that Jacob, not Joseph, was suffering. Some may argue and say, "When Joseph was cast into the pit, was he not suffering?" This is your interpretation, but this chapter does not tell us this. Jacob, on the contrary, suffered greatly. Although he did not weep at the death of Rachel, he wept sorrowfully when he concluded that Joseph had been devoured by a wild beast (vv. 33-35).

The record in the Bible has a purpose. Genesis, a book of God's image and dominion, shows a complete picture of how human beings can be remade and transformed to express God in His image and to represent Him with His dominion. The last fourteen chapters of Genesis indicate that after Jacob had become Israel, he bore the image of God and exercised the dominion of God. The book of Genesis is complete; it ends the way it begins. It begins and ends with God's image and dominion. In the closing chapters of Genesis, God must have been happy, and He could have said, "Now I have a man on earth expressing Me and representing Me. This man bears My image and exercises My dominion. His words are My prophecy, and his actions are the exercise of My dominion." This is the subject of the book of Genesis.