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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 48:13 meticulously describes Joseph's intentional arrangement of his two sons, Ephraim and Manasseh, before his aging father Jacob for a pivotal patriarchal blessing. Joseph positions Manasseh, the elder, to receive the traditional right-hand blessing and Ephraim, the younger, for the left, thereby setting the stage for a divinely orchestrated reversal of human expectation and customary protocol. This verse highlights Joseph's adherence to cultural norms in anticipation of a significant moment in the unfolding narrative of Israel's tribal formation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 48:13 employs several literary devices to set the stage for the subsequent narrative. The most prominent is Foreshadowing, as Joseph's meticulous arrangement of his sons, based on cultural norms, subtly anticipates and highlights the dramatic reversal that Jacob, guided by divine inspiration, will enact in the very next verse. This careful setup creates a sense of Dramatic Irony, where the reader is aware of Joseph's intentions and the cultural expectations, but the narrative is poised to reveal an outcome that defies these expectations, demonstrating God's sovereign choice. Furthermore, the repeated emphasis on the "right hand" and "left hand" functions as Symbolism, where these physical positions represent the cultural understanding of preeminence and secondary status, respectively. This symbolic representation is crucial for understanding the subversion of human custom by divine will that is about to unfold.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 48:13 serves as a profound setup for a critical theological lesson: God's sovereign will often transcends human plans, expectations, and established traditions. Joseph's careful arrangement, rooted in cultural custom and his natural desire to honor the firstborn, is a testament to human foresight and intention. Yet, the subsequent narrative reveals that God's ways are not bound by such conventions. This passage powerfully illustrates that divine favor and blessing are not earned through birthright or human manipulation, but are bestowed according to God's wise and often surprising election. It underscores a recurring biblical theme where God chooses the unexpected, the younger, or the seemingly weaker, to demonstrate His power and wisdom, challenging human notions of preeminence and merit.
REFLECTION AND APPLICATION
Genesis 48:13, while seemingly a straightforward description of an ancient custom, serves as a powerful reminder of the tension between human intention and divine sovereignty. Joseph, with all his wisdom and care, meticulously plans for what he believes is the rightful order of blessing. This act reflects our own natural inclination to plan, organize, and predict outcomes based on our understanding and expectations. However, the subsequent events in Jacob's blessing of Ephraim and Manasseh teach us a profound lesson: God's wisdom and purposes often transcend our most well-laid plans and cultural norms. This narrative encourages us to hold our plans loosely, to trust in God's superior wisdom, and to remain open to His often surprising and unconventional ways of working in our lives and in the world. It invites us to cultivate a posture of humility, recognizing that true blessing and divine favor flow from God's unmerited grace, not from human arrangement or birthright. Ultimately, it calls us to submit our expectations to His perfect will, finding peace and purpose in His sovereign design.
Questions for Reflection
FAQ
Why was Joseph so particular about the hand placement?
Answer: Joseph was meticulously adhering to the prevailing cultural customs of his time, where the patriarch's right hand was universally understood to confer the primary blessing, typically reserved for the firstborn son. By positioning Manasseh, the elder, to Jacob's right hand, Joseph intended to ensure he received the preeminent blessing and inheritance, reflecting his desire to honor tradition and his firstborn.
Does this verse suggest human plans are always thwarted by God?
Answer: Not necessarily. This verse, particularly when read in conjunction with Genesis 48:14, highlights that God's sovereignty can transcend human plans and expectations, especially when His divine purpose involves a demonstration of His elective grace. It teaches us to hold our plans loosely and trust that God's wisdom is superior, rather than implying that all human planning is futile. God often works through human plans, but He is never limited by them.
What is the significance of the "right hand" in the Bible?
Answer: Throughout the Bible, the "right hand" consistently symbolizes strength, honor, authority, power, and the position of primary blessing or favor. It is associated with God's own power (e.g., Exodus 15:6) and is the place of preeminence, as seen in the ultimate position of Christ at the right hand of God. Joseph's arrangement in Genesis 48:13 directly reflects this deeply ingrained cultural and theological symbolism.
CHRIST-CENTERED FULFILLMENT
The carefully orchestrated scene in Genesis 48:13, where Joseph positions his sons according to human custom and birth order, only for Jacob to divinely reverse the blessing in the following verse, powerfully foreshadows the unexpected nature of God's redemptive plan in Christ. Just as the younger, Ephraim, received the greater blessing over the elder, Manasseh, God consistently chooses the "lesser" or the unexpected to achieve His greatest purposes. This pattern culminates in Christ, who, though the eternal Son of God, came not as an earthly king of power and might, but as a humble servant, "despised and rejected of men" (Isaiah 53:3). Yet, through His sacrificial death and resurrection, Jesus became the ultimate source of blessing and spiritual inheritance. He is now seated at the right hand of God, having secured a spiritual adoption for all who believe, regardless of their earthly status, birthright, or human merit. In Christ, the "firstborn" of the new creation (Colossians 1:15), God's blessing is freely bestowed upon all who are "in Christ," fulfilling the promise of a spiritual lineage far exceeding any earthly tribal inheritance.