| || |An Alphabetical Analysis Volume 6 - Doctrinal Truth - Page 19 of 270 INDEX | |
guilty concerning our brother' (Gen. 42:21). The result was that Simeon was
taken and put into prison as a hostage, the remaining brethren being sent
back home with corn. To their surprise, each man found his money with which
he had paid for the corn, in his sack's mouth, and realized that this
portended further trouble for them: 'And when both they and their father saw
the bundles of money, they were afraid; and Jacob their father said unto
them, Me have ye bereaved of my children. Joseph is not, and Simeon is not,
and ye will take Benjamin away: all these things are against me' (Gen.
There are three remedies suggested in this narrative:
The Hostage of Simeon.
'And took from them Simeon, and bound
The Sacrifice of Reuben.
'Slay my two sons, if I bring him not
The Suretyship of Judah. 'Send the lad with me, I will be surety
for him; of my hand shalt thou require him, if I bring him not
unto thee, and set him before thee, then let me bear the blame
Let us consider these three suggestions.
Simeon's way. This is futile, for it can neither make reparation
Reuben's way. This goes further, and sees the need of the
sacrifice, but two dead grandsons would be no compensation for
the loss of Benjamin.
To Reuben's offer might be answered:
'None of them can by any means redeem his brother' (Psa. 49:7).
'The law having a shadow of good things to come, and not the very image
of the things, can never with those sacrifices which they offered year
by year continually make the comers thereunto perfect ... For it is not
possible that the blood of bulls and of goats should take away sins'
(Heb. 10:1 -4).
Reuben was giving of his best. So the sacrifices and offerings of the
law were the people's best, but they had no power to deliver from sin.
Simeon the hostage was no remedy. Reuben's sacrifice was no remedy. What
made the difference in Judah's case? Simeon was a hostage, Reuben's sons
were substitutes, but Judah was himself a surety, and it is in the
combination of the two features, 'himself' and 'surety', that Judah's remedy
transcends that of the 'hostage' and the 'substitute'.
Judah's way. Judah steps forward when all else has failed and
says: 'I (emphatic pronoun), I will be surety for him; of my hands shalt thou
require him. If I bring him not unto thee, and set him before thee, then let
me bear the blame for ever' (Gen. 43:9). So, in Hebrews 10, setting aside
all sacrifices and offerings that could not take away sin, the Lord Jesus,
the true Judah, steps forward and says: 'Lo, I come (in the volume of the
book it is written of Me), to do Thy will, O God ... by the which will we are