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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.
Words of a grateful heart, of a God-fearing spirit keeping fresh in his mind God’s kindnesses. He to whom my forebears were pleasing, he is saying, who reared me from youth to the present, who from the beginning snatched me from every trouble, who showed such care for me, he “will bless these children; my name will be invoked in them, as also the name of my forebears Abraham and Isaac, and they will grow into a teeming multitude on the earth.” Do you see Jacob’s insight and, at the same time, his humility? His insight, on the one hand, in foreseeing with the eyes of faith, and so giving precedence to Ephraim ahead of Manasseh. And on the other his humility, in making no mention at all of his own virtue but instead invoking a blessing on them on the basis of the satisfaction given by his forebears and the kindnesses done to him.
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SUMMARY
Genesis 48:16 records Jacob's profound and final blessing upon Joseph's sons, Ephraim and Manasseh, just prior to his death. In this pivotal moment, Jacob invokes the divine "Angel which redeemed me from all evil," formally adopts the boys into the direct covenant lineage of Abraham and Isaac, and prays for their prolific multiplication, thereby signifying the continuity of God's promises and the spiritual heritage of Israel for future generations.
CONTEXT
EXPOSITION AND ANALYSIS
Jacob's blessing in Genesis 48:16 is a profound theological statement, articulating key aspects of God's covenant faithfulness and the transmission of spiritual legacy.
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. Invocation is prominent, as Jacob begins by calling upon "The Angel which redeemed me," setting a reverent and weighty tone for the blessing that follows. This figure functions as a form of Theophany or Christophany, a pre-incarnate manifestation of God, lending immense authority and divine backing to Jacob's words. The act of "naming" Jacob's name and the names of Abraham and Isaac upon Ephraim and Manasseh is a powerful use of Symbolism and Metonymy, where the name stands for the identity, heritage, and covenant rights associated with those patriarchs. It signifies the transfer of spiritual legacy and formal adoption. Furthermore, the entire blessing functions as a Prophecy, not merely a wish, as Jacob, empowered by God, declares a future of multiplication and prominence for the descendants of Ephraim and Manasseh, which is later fulfilled in Israel's history. The repetition of the theme of multiplication throughout Genesis, culminating in this prayer, also serves as a form of Leitmotif, reinforcing God's consistent promise of abundant progeny.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 48:16 is a rich tapestry of theological truths, underscoring God's active involvement in the lives of His covenant people and the intergenerational nature of His promises. Jacob's invocation of the "Angel which redeemed me from all evil" highlights the consistent theme of divine providence and redemption throughout the patriarchal narratives, demonstrating God's personal and powerful intervention to protect and deliver His chosen ones from all forms of adversity. This act of blessing and adoption solidifies the unbroken chain of the Abrahamic covenant, emphasizing that God's faithfulness extends across generations, ensuring the continuity of His redemptive plan through the lineage of Abraham, Isaac, and Jacob. The formal naming of the patriarchs' names upon Ephraim and Manasseh underscores the profound value of spiritual inheritance and the privilege of being included in God's covenant family, a concept that transcends mere biological lineage to encompass a divine election and purpose. Jacob's prayer for multiplication reaffirms God's unwavering commitment to His promises of fruitfulness and national growth for Israel, demonstrating that the covenant promises are dynamic and ever-expanding.
REFLECTION AND APPLICATION
Genesis 48:16 offers profound insights for contemporary believers, reminding us of God's unwavering faithfulness and His active presence in our lives, protecting and guiding us through various "evils." Just as Jacob recounted the "Angel which redeemed me from all evil," we are called to recognize and trust in God's constant divine providence, acknowledging His past deliverances as a basis for future hope. This passage also powerfully highlights the profound value of spiritual legacy—the critical importance of intentionally passing on faith, biblical values, and the knowledge of God to future generations. Our responsibility is not just to live out our faith but to actively disciple and mentor the young people in our lives, ensuring that the "name" of Christ and the heritage of the gospel are "named on them." Finally, Jacob's blessing serves as a model for intercessory prayer, demonstrating the power of a patriarch's or spiritual elder's invocation of God's promises and favor upon those who are part of His covenant family. This encourages us to pray fervently and strategically for the spiritual well-being, growth, and multiplication of the next generation, recognizing our vital role in transmitting the faith and seeing God's kingdom expand.
Questions for Reflection
FAQ
Who is "The Angel which redeemed me from all evil" mentioned by Jacob?
Answer: This "Angel" (Hebrew: malʼâk), often referred to as the "Angel of the Lord" in other Old Testament passages, is widely understood by theologians as a pre-incarnate manifestation of God Himself, a Christophany or Theophany. This divine figure is seen throughout the Old Testament interacting directly with patriarchs, such as the Angel of the Lord who wrestled with Jacob at Peniel or appeared to Moses at the burning bush (Exodus 3:2-6). Jacob attributes his lifelong deliverance from dangers and evils to this personal, divine presence, recognizing God's active and redemptive involvement in his life.
Why did Jacob adopt Ephraim and Manasseh as his own sons?
Answer: Jacob adopted Ephraim and Manasseh to grant Joseph a double portion of the inheritance, a privilege typically reserved for the firstborn son. This act elevated Joseph's sons to the status of direct heirs alongside Jacob's other sons (e.g., Reuben, Simeon, Judah), ensuring that Joseph's lineage would be represented by two distinct tribes (Ephraim and Manasseh) rather than just one. This not only honored Joseph's faithfulness, suffering, and pivotal role in preserving the family during the famine but also formally integrated his sons into the direct covenant line of Abraham and Isaac, securing their full participation in the blessings of the Abrahamic covenant. This decision also foreshadowed the future prominence of Ephraim among the tribes of Israel.
What is the significance of Jacob's name being "named on them" in this blessing?
Answer: To have Jacob's name (Israel) "named on them" signified a formal act of legal and spiritual adoption and inclusion into the covenant family of Israel. It meant that Ephraim and Manasseh would inherit the covenant promises, identity, and tribal rights directly from Jacob, just as his biological sons would. This act ensured their full participation in the blessings and responsibilities of the Abrahamic covenant, making them foundational tribes of the nation of Israel. It underscored the transmission of spiritual heritage and the continuity of God's covenant promises through Jacob's chosen lineage.
CHRIST-CENTERED FULFILLMENT
The "Angel which redeemed me from all evil" finds its ultimate and complete fulfillment in Jesus Christ. The pre-incarnate divine figure who faithfully protected and delivered Jacob throughout his tumultuous life is fully revealed in the person of Christ, who is the ultimate Redeemer. Just as the Angel delivered Jacob from physical and relational evils, Christ delivers humanity from the ultimate evil of sin, death, and the power of the devil through His atoning work on the cross (Colossians 1:13-14). Furthermore, Jacob's act of adoption, bringing Ephraim and Manasseh into the covenant family and granting them full inheritance, powerfully foreshadows the New Covenant reality where believers, through faith in Christ, are adopted as sons and daughters of God (Ephesians 1:5). We become co-heirs with Christ in a spiritual lineage that transcends earthly ties, inheriting eternal life and all the blessings of God's kingdom (Romans 8:17). The promise of multiplication, initially given to Abraham and echoed in Jacob's prayer for Ephraim and Manasseh to "grow into a multitude," finds its grandest fulfillment in the vast spiritual multitude of believers from every nation, tribe, people, and language, gathered into God's eternal family through the redemptive work of Christ (Revelation 7:9-10).