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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.
Here too the cross is clearly symbolized to depict that mystery with which Israel the firstborn departed, just as Manasseh the firstborn, and the peoples increase in the manner of Ephraim the younger.
Although these mysteries are glorious in this, that Joseph, taking his sons whom he had adopted in Egypt, Ephraim, he placed at his right hand, but Manasseh at his left, so that Israel, their father, was on their right side. But Israel stretched out his right hand and laid it upon the head of Ephraim, who was the younger and stood at his left side; and his left hand he laid upon Manasseh, who was at his right side. And thus, changing his hands, he blessed them. In this, Joseph also preserved the order of nature by giving more deference to his elder son, just as Isaac also desired to give the blessing to his firstborn son, Esau. But he believed that the younger son should be preferred in the role of the younger people, just as he himself was preferred by his mother.
Finally, Manasses is designated by the Latin interpretation as coming from oblivion (Gen. XLI, 51), because the people of Judah forgot their God who made them. And whoever from that people believes, is called back from oblivion. Ephraem, however, promises the abundance of faith by the interpretation of his name, who increased his father, as Joseph himself says: Because God increased me in the land of my humility (Ibid., 52). This is the characteristic of the younger people, who is the body of Christ, increasing the Father and not abandoning their own God.
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SUMMARY
Genesis 48:14 meticulously records the pivotal moment when Jacob, identified as Israel, deliberately crossed his hands to bestow the primary blessing upon Ephraim, Joseph's younger son, rather than Manasseh, the firstborn. This intentional and divinely guided act of reversing the customary birthright powerfully underscores God's sovereign prerogative to choose and elevate individuals according to His divine will, often transcending human tradition, expectation, or natural order.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 48:14 describes Jacob's pivotal action: "And Israel stretched out his right hand, and laid [it] upon Ephraim's head, who [was] the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh [was] the firstborn." This verse details a physical act laden with profound spiritual and prophetic significance. Jacob, here identified by his covenant name "Israel," deliberately extends his arms, crossing them so that his right hand, symbolizing preeminence, rests on the head of Ephraim, the younger son, while his left hand rests on Manasseh, the elder. The crucial phrase "guiding his hands wittingly" underscores that this was not an accidental gesture due to Jacob's poor vision or senility, but a conscious, divinely inspired decision.
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. Symbolism is paramount, with the right hand symbolizing preeminence, power, and the greater blessing, while the left hand represents the lesser portion. Jacob's crossing of his hands is a powerful symbolic act that visually communicates the reversal of the traditional birthright. This act also functions as Foreshadowing, predicting the future historical prominence of the tribe of Ephraim over Manasseh in Israel's history. Furthermore, there is an element of Irony in Joseph's careful arrangement of his sons according to tradition, only for Jacob, guided by divine wisdom, to intentionally subvert that arrangement. This subversion itself highlights the theme of Divine Sovereignty, where God's plans often transcend and contradict human expectations and established norms, demonstrating His ultimate control over destiny and blessing.
THEOLOGICAL AND THEMATIC CONNECTIONS
This event profoundly illustrates God's sovereign freedom in bestowing His blessings and favor, demonstrating that His choices are not bound by human customs, birth order, or perceived merit, but flow from His unmerited grace and divine purpose. Jacob's deliberate reversal of the traditional blessing underscores a recurring biblical motif: God often chooses the unexpected, the younger, or the seemingly weaker to accomplish His grand purposes, thereby magnifying His power and wisdom rather than human strength or societal norms. This narrative serves as a powerful reminder that God's ways are higher than our ways, and His thoughts higher than our thoughts, challenging us to trust in His wisdom even when it defies our logic.
REFLECTION AND APPLICATION
Genesis 48:14 serves as a profound testament to God's sovereign will and His freedom to act in ways that defy human expectations and traditions. For believers today, this passage encourages a deep trust in God's wisdom, even when His plans seem counter-intuitive or challenge our preconceived notions of fairness or order. Just as God chose Ephraim, the younger, to receive the preeminent blessing, He often chooses the seemingly weak, insignificant, or unconventional to accomplish His purposes, demonstrating that His power is made perfect in weakness, as seen in 2 Corinthians 12:9. This narrative offers immense comfort, reminding us that God's favor is not limited by our earthly status, lineage, or perceived worth, but flows from His boundless grace and divine prerogative. It calls us to surrender our expectations, embrace God's often surprising and counter-cultural methods, and find peace in the knowledge that His plans are always perfect and ultimately for our good and His glory.
Questions for Reflection
FAQ
Why did Jacob cross his hands when blessing Joseph's sons?
Answer: Jacob deliberately crossed his hands to place his right hand, which symbolized the greater blessing and preeminence, upon Ephraim, the younger son, and his left hand upon Manasseh, the elder. This was a conscious, divinely inspired act, not an accident due to his failing eyesight (as mentioned in Genesis 48:10), indicating God's sovereign choice to elevate the younger over the firstborn, thereby subverting the traditional custom of primogeniture.
Does this event mean birth order is irrelevant to God's blessings?
Answer: While birth order often carried significant traditional weight and legal implications in ancient Israel, this event, along with others in the Bible (e.g., God's choice of Jacob over Esau, or David being chosen over his older brothers in 1 Samuel 16:6-12), demonstrates that God's blessings and choices are not strictly bound by human customs or natural birthright. God's choices are based on His sovereign will and grace, often transcending human expectations to highlight His divine prerogative and power, ensuring that His purposes are fulfilled.
What does "guiding his hands wittingly" imply about Jacob's action?
Answer: The phrase "guiding his hands wittingly" (from the Hebrew word sakal) is crucial. It means Jacob acted with understanding, prudence, and deliberate intention, guided by divine insight. It emphatically states that his crossing of hands was not a mistake due to old age or poor vision, but a conscious, purposeful, and divinely inspired decision. This confirms that the reversal of the blessing was intentional and originated from God, not from Jacob's personal preference or error.
CHRIST-CENTERED FULFILLMENT
The narrative of Jacob's blessing of Ephraim over Manasseh finds profound Christ-centered fulfillment in several ways. Firstly, it powerfully foreshadows God's sovereign choice in salvation, which is never based on human merit, lineage, or worldly wisdom, but solely on His unmerited grace. Just as Ephraim, the younger and less expected, received the preeminent blessing, so too does God often choose the "foolish things of the world to shame the wise" and the "weak things of the world to shame the strong" (1 Corinthians 1:27) to demonstrate His power and confound human pride. Secondly, Christ Himself embodies the ultimate reversal of human expectations; He came not as a worldly king in earthly splendor but as a humble servant, ultimately achieving victory through apparent weakness and suffering on the cross (Philippians 2:7-8). His kingdom operates on principles that consistently invert human logic, where the last shall be first, and the humble are exalted (Matthew 20:16 and Luke 14:11). Through Christ, the greater blessing of eternal life and adoption into God's family is extended to all who believe, regardless of their earthly status, "birthright," or perceived worth, solely by God's sovereign and gracious choice, making them co-heirs with Christ (Romans 8:17).