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Commentary on Genesis 48 verses 8–22
Here is, I. The blessing with which Jacob blessed the two sons of Joseph, which is the more remarkable because the apostle makes such particular mention of it (Heb 11:21), while he says nothing of the blessing which Jacob pronounced on the rest of his sons, though that also was done in faith. Observe here,
1.Jacob was blind for age, Gen 48:10. It is one of the common infirmities of old age. Those that look out at the windows are darkened, Ecc 12:3. It is folly to walk in the sight of our eyes, and to suffer our hearts to go after them, while we know death will shortly close them, and we do not know but some accident between us and death may darken them. Jacob, like his father before him, when he was old, was dim-sighted. Note, (1.) Those that have the honour of age must therewith be content to take the burden of it. (2.) The eye of faith may be very clear even when the eye of the body is very much clouded.
2.Jacob was very fond of Joseph's sons: He kissed them and embraced them, Gen 48:10. It is common for old people to have a very particular affection for their grand-children, perhaps more than they had for their own children when they were little, which Solomon gives a reason for (Pro 17:6), Children's children are the crown of old men. With what satisfaction does Jacob say here (Gen 48:11), I had not thought to see thy face (having many years given him up for lost), and, lo, God has shown me also thy seed! See here, (1.) How these two good men own God in their comforts. Joseph says (Gen 48:9), They are my sons whom God has given me, and, to magnify the favour, he adds, "In this place of my banishment, slavery, and imprisonment." Jacob says here, God has shown me thy seed. Our comforts are then doubly sweet to us when we see them coming from God's hand. (2.) How often God, in his merciful providences, outdoes our expectations, and thus greatly magnifies his favours. He not only prevents our fears, but exceeds our hopes. We may apply this to the promise which is made to us and to our children. We could not have thought that we should have been taken into covenant with God ourselves, considering how guilty and corrupt we are; and yet, lo, he has shown us our seed also in covenant with him.
3.Before he entails his blessing, he recounts his experiences of God's goodness to him. He had spoken (Gen 48:3) of God's appearing to him. The particular visits of his grace, and the special communion we have sometimes had with him, ought never to be forgotten. But (Gen 48:15, Gen 48:16) he mentions the constant care which the divine Providence had taken of him all his days. (1.) He had fed him all his life long unto this day, Gen 48:15. Note, As long as we have lived in this world we have had continual experience of God's goodness to us, in providing for the support of our natural life. Our bodies have called for daily food, and no little has gone to feed us, yet we have never wanted food convenient. He that has fed us all our life long surely will not fail us at last. (2.) He had by his angel redeemed him from all evil, Gen 48:16. A great deal of hardship he had known in his time, but God had graciously kept him from the evil of his troubles. Now that he was dying he looked upon himself as redeemed from all evil, and bidding an everlasting farewell to sin and sorrow. Christ, the Angel of the covenant, is he that redeems us from all evil, Ti2 4:18. Note, [1.] It becomes the servants of God, when they are old and dying, to witness for our God that they have found him gracious. [2.] Our experiences of God's goodness to us are improvable, both for the encouragement of others to serve God, and for encouragement to us in blessing them and praying for them.
4.When he confers the blessing and name of Abraham and Isaac upon them he recommends the pattern and example of Abraham and Isaac to them, Gen 48:15. He calls God the God before whom his fathers Abraham and Isaac walked, that is, in whom they believed, whom they observed and obeyed, and with whom they kept up communion in instituted ordinances, according to the condition of the covenant. Walk before me, Gen 17:1. Note, (1.) Those that would inherit the blessing of their godly ancestors, and have the benefit of God's covenant with them, must tread in the steps of their piety. (2.) It should recommend religion and the service of God to us that God was the God of our fathers, and that they had satisfaction in walking before him.
5.In blessing them, he crossed hands. Joseph placed them so as that Jacob's right hand should be put on the head of Manasseh the elder, Gen 48:12, Gen 48:13. But Jacob would put it on the head of Ephraim the younger, Gen 48:14. This displeased Joseph, who was willing to support the reputation of his first-born, and would therefore have removed his father's hands, Gen 48:17, Gen 48:18. But Jacob gave him to understand that he know what he did, and that he did it not by mistake, nor in a humour, nor from a partial affection to one more than the other, but from a spirit of prophecy, and in compliance with the divine counsels. Manasseh should be great, but truly Ephraim should be greater. When the tribes were mustered in the wilderness, Ephraim was more numerous than Manasseh, and had the standard of that squadron (Num 1:32, Num 1:33, Num 1:35; Num 2:18, Num 2:20), and is named first, Psa 80:2. Joshua was of that tribe, so was Jeroboam. The tribe of Manasseh was divided, one half on one side Jordan, the other half on the other side, which made it the less powerful and considerable. In the foresight of this, Jacob crossed hands. Note. (1.) God, in bestowing his blessings upon his people, gives more to some than to others, more gifts, graces, and comforts, and more of the good things of this life. (2.) He often gives most to those that are least likely. He chooses the weak things of the world; raises the poor out of the dust. Grace observes not the order of nature, nor does God prefer those whom we think fittest to be preferred, but as it pleases him. It is observable how often God, by the distinguishing favours of his covenant, advanced the younger above the elder, Abel above Cain, Shem above Japheth, Abraham above Nahor and Haran, Isaac above Ishmael, Jacob above Esau; Judah and Joseph were preferred before Reuben, Moses before Aaron, David and Solomon before their elder brethren. See Sa1 16:7. He tied the Jews to observe the birthright (Deu 21:17), but he never tied himself to observe it. Some make this typical of the preference given to the Gentiles above the Jews; the Gentile converts were much more numerous than those of the Jews. See Gal 4:27. Thus free grace becomes more illustrious.
II. The particular tokens of his favour to Joseph. 1. He left with him the promise of their return out of Egypt, as a sacred trust: I die, but God shall be with you, and bring you again, Gen 48:21. Accordingly, Joseph, when he died, left it with his brethren, Gen 50:24. This assurance was given them, and carefully preserved among them, that they might neither love Egypt too much when it favoured them, nor fear it too much when it frowned upon them. These words of Jacob furnish us with comfort in reference to the death of our friends: They die; but God shall be with us, and his gracious presence is sufficient to make up the loss: they leave us, but he will never fail us. Further, He will bring us to the land of our fathers, the heavenly Canaan, whither our godly fathers have gone before us. If God be with us while we stay behind in this world, and will receive us shortly to be with those that have gone before to a better world, we ought not to sorrow as those that have no hope. 2. He bestowed one portion upon him above his brethren, Gen 48:22. The lands bequeathed are described to be those which he took out of the hand of the Amorite with his sword, and with his bow. He purchased them first (Jos 24:32), and, it seems, was afterwards disseized of them by the Amorites, but retook them by the sword, repelling force by force, and recovering his right by violence when he could not otherwise recover it. These lands he settled upon Joseph; mention is made of this grant, Joh 4:5. Pursuant to it, this parcel of ground was given to the tribe of Ephraim as their right, and the lot was never cast upon it; and in it Joseph's bones were buried, which perhaps Jacob had an eye to as much as to any thing in this settlement. Note, It may sometimes be both just and prudent to give some children portions above the rest; but a grave is that which we can most count upon as our own in this earth.
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SUMMARY
Genesis 48:10 captures a poignant moment in the life of the aged patriarch Israel, as he prepares to bless Joseph's sons, Ephraim and Manasseh. Despite his advanced years having severely diminished his eyesight, rendering him unable to see clearly, Israel demonstrates profound love and acceptance by drawing his grandsons close to him, kissing them, and embracing them. This tender physical interaction sets the stage for a blessing rooted in spiritual discernment rather than physical perception, highlighting God's ability to work through human frailty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound message. Foreshadowing is evident in the description of Jacob's dim eyesight, which subtly prepares the reader for the subsequent scene where Jacob, despite his physical limitation, will cross his hands to bless Ephraim over Manasseh, a decision guided by divine insight rather than conventional order or visual recognition. This creates a powerful Contrast between physical blindness and spiritual sight, a recurring motif in biblical narratives where God often works through human weakness to demonstrate His strength and wisdom. The acts of kissing and embracing serve as Symbolism, representing not only profound affection but also acceptance, affirmation, and the formal incorporation of Joseph's sons into the family and covenant lineage. The repetition of physical actions (bringing near, kissing, embracing) emphasizes the tactile and relational nature of the patriarchal blessing, highlighting the importance of personal connection in the transfer of spiritual heritage.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 48:10 profoundly illustrates how God's divine purposes are often fulfilled not through human strength or perfect perception, but through reliance on His guidance, even in moments of vulnerability and physical limitation. Jacob's dim eyesight, mirroring that of his father Isaac, underscores a consistent biblical theme: God chooses to work through imperfect human instruments, demonstrating His sovereignty and the power of faith over physical sight. The physical acts of drawing near, kissing, and embracing emphasize the biblical value of familial love, affirmation, and the importance of intentionally passing on spiritual heritage across generations. This scene highlights the enduring nature of God's covenant promises, showing how they are maintained and extended through intimate, personal acts of blessing, ensuring the continuity of His plan for His people.
REFLECTION AND APPLICATION
Genesis 48:10 offers timeless lessons for believers today, encouraging us to value and express love through physical connection and affirmation, especially towards elders or those with sensory limitations. Jacob's tender actions remind us of the profound impact a loving touch or embrace can have in conveying acceptance and belonging. Like Jacob, we are called to actively participate in the spiritual formation of younger generations, intentionally passing on our faith, values, and blessings, thereby contributing to the continuity of God's work across the ages. Furthermore, Jacob's reliance on spiritual insight despite physical impairment challenges us to cultivate a deeper trust in God's guidance and divine plan, even when our own understanding or circumstances appear unclear. It prompts us to seek God's vision, which transcends our limited physical perception, and to act in faith, knowing that His purposes will prevail.
Questions for Reflection
FAQ
Why is Jacob referred to as "Israel" in this verse?
Answer: Jacob was renamed "Israel" by God after wrestling with an angel in Genesis 32:28. This name, meaning "he strives with God" or "God strives," signifies his new identity as a prince with God and the progenitor of the twelve tribes. Its use here emphasizes his role as the covenant head and the bearer of God's promises, highlighting the spiritual significance of his actions in blessing Joseph's sons and incorporating them into the lineage of the chosen people.
What does "dim for age" imply about Jacob's condition?
Answer: The phrase "dim for age" (Hebrew kâbad) indicates a severe weakening or dullness of sight, rather than complete blindness. It suggests that Jacob's vision was significantly impaired due to his advanced years, making it difficult for him to see clearly. This detail sets the stage for his reliance on touch, hearing, and spiritual discernment when bestowing the blessing, underscoring that his actions were not based on physical recognition but on divine leading.
Why is the physical act of kissing and embracing important in this context?
Answer: The acts of kissing and embracing demonstrate profound affection, acceptance, and intimacy. In ancient Near Eastern culture, such physical expressions were crucial for conveying love, affirmation, and the transfer of blessing. For Jacob, whose eyesight was dim, these physical actions were essential for connecting with his grandsons and confirming their place within the family before the formal patriarchal blessing. They signify a personal, loving bond that precedes and undergirds the spiritual inheritance being conveyed.
CHRIST-CENTERED FULFILLMENT
The poignant scene in Genesis 48:10, where Jacob, despite his physical weakness, tenderly embraces and prepares to bless his grandsons, points forward to Christ in several profound ways. Jacob's spiritual discernment, which transcends his failing physical sight, foreshadows Christ's perfect spiritual vision and divine knowledge, through whom all true blessing flows. Just as Jacob, the patriarch of Israel, extends the covenant promises to the next generation, Jesus Christ is the ultimate Patriarch, the true "Israel" (Isaiah 49:3), through whom God's covenant is fulfilled and extended to all who believe. His embrace and blessing bring not just temporal inheritance but eternal life and adoption into God's family (Ephesians 1:5), establishing a new covenant that transcends physical lineage and sensory limitations. Christ's ministry often involved physical touch and tender compassion for the blind and infirm (Mark 8:22-25), demonstrating His power to restore sight, both physical and spiritual. Ultimately, the generational transfer of the covenant through Jacob's lineage finds its ultimate fulfillment in Jesus Christ, the promised Seed of Abraham and Jacob, through whom all nations of the earth are blessed (Galatians 3:16).