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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 48:8–22. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Let us therefore not be anxious to amass money and bequeath it to our children; rather, let us teach them virtue and call down blessing from God on them. This, you see, this is the greatest wealth; this wealth is beyond counting, proof against consumption, leading to greater wealth as each day passes. Nothing in fact is equal to virtue; nothing more potent than it. Even if you were to mention kingship itself and the wearer of the crown, he would be worse off than any pauper clad in rags if he lacked virtue. What good, after all, could the crown or royal purple be to the man betrayed by his own indifference? I mean, surely the Lord has no respect for distinctions based on externals? Surely he is not moved by the fame of prominent people? One thing is to be sought after with him, to be able to find the door opened to confidence with him on the basis of the operation of virtue. The person who enjoys no such confidence will be among the least respected and least entitled to speak.
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Summary
In Genesis 48:21, the patriarch Jacob, nearing the end of his life in Egypt, delivers a poignant and prophetic declaration to his beloved son Joseph. He acknowledges his impending death but immediately pivots to a powerful affirmation of God's enduring presence and faithfulness, assuring Joseph that God will certainly bring his descendants back to the promised land of their fathers. This verse encapsulates Jacob's unwavering faith in God's covenant promises, demonstrating a profound trust in divine sovereignty that transcends human mortality and geographical displacement.
Context
Literary Context
Genesis 48 is situated within the final chapters of Genesis, which recount Jacob's last days and his blessings upon his sons. Specifically, this chapter focuses on Jacob's adoption of Joseph's two sons, Ephraim and Manasseh, elevating them to the status of his own, thereby ensuring they would each receive a full tribal inheritance within Israel. This act signifies the transfer of patriarchal blessing and the continuation of the covenant lineage through Joseph's line. Jacob's words in Genesis 48:21 serve as a climactic declaration following these blessings, looking beyond his personal end to the broader fulfillment of God's promises for the entire family, underscoring the continuity of God's redemptive plan across generations. It sets the stage for the collective blessings of all twelve sons in Genesis 49.
Historical & Cultural Context
At this point in the narrative, Jacob and his entire family have been living in Egypt for seventeen years, having migrated there to escape a severe famine under Joseph's provision. While they are safe and prosperous in the land of Goshen, they are still sojourners in a foreign land, far from Canaan, the land promised to Abraham, Isaac, and Jacob. The cultural norm of deathbed blessings and pronouncements was significant, carrying prophetic weight and serving as a final testament of the patriarch's faith and vision for his family's future. Jacob's explicit mention of "the land of your fathers" directly invokes the Abrahamic Covenant, which promised the land of Canaan as an eternal inheritance, a promise that had yet to be fully realized.
Key Themes
Genesis 48:21 contributes significantly to several overarching themes in Genesis and the Pentateuch. It powerfully reinforces the theme of God's Faithfulness to His Covenant Promises, particularly the land promise given to Abraham, Isaac, and Jacob. Despite the family's current residence in Egypt, Jacob's words affirm that God's word will ultimately prevail. Another crucial theme is Divine Presence and Providence, as Jacob assures Joseph that "God shall be with you," echoing the consistent divine promise of companionship and guidance given to the patriarchs, such as God's promise to Isaac in Genesis 26:3. The verse also highlights the theme of Hope Beyond Mortality, as Jacob faces his own death not with despair, but with unwavering confidence in God's future actions for his descendants, demonstrating faith's triumph over the finality of death. This prophetic outlook points to the future national identity of Israel and their eventual return to Canaan, as dramatically fulfilled in the Exodus narrative (Exodus 1-15).
Exposition and Analysis
Key Word Analysis
This plural noun, used with a singular verb, refers to the supreme God, emphasizing His majesty, power, and comprehensive authority. Jacob's use of ʼĕlôhîym here underscores the absolute sovereignty and omnipotence of the One who will be with Joseph and fulfill the covenant promises. It signifies the true and living God, distinct from the deities of Egypt.
A primitive root meaning "to die" literally or figuratively. Jacob's declaration, "Behold, I die," is a stark and sober acknowledgment of his imminent mortality. It grounds his subsequent prophetic words in the reality of human finitude, making God's enduring presence and promises even more profound by contrast. It is not a statement of despair, but a factual preface to a declaration of enduring hope.
This primitive root means "to turn back," "return," or "restore." In this context, it signifies God's active role in reversing the current situation of displacement and restoring Joseph's descendants to their rightful inheritance. It implies a deliberate, divine act of leading them back, emphasizing God's faithfulness to His covenant promise of the land, despite the family's current residence in Egypt.
Verse Breakdown
"And Israel said unto Joseph, Behold, I die:"
Jacob, now referred to by his covenant name "Israel," addresses Joseph, his beloved son and the one through whom the family's survival in Egypt was secured. His opening statement is a direct and unvarnished acknowledgment of his impending death, setting a somber yet realistic tone. This declaration of mortality is not an expression of fear or despair, but rather a contextualizing preface, preparing Joseph for the profound spiritual legacy and prophetic assurance that follows. It signifies the passing of the patriarchal torch and the reliance on God's continuity beyond human life.
"but God shall be with you,"
This clause introduces a powerful contrast to Jacob's mortality, shifting the focus from human finitude to divine infinitude. It is a profound assurance of God's unwavering presence, protection, and active involvement with Joseph and, by extension, his descendants. The phrase "God shall be with you" (Hebrew: ʼĕlôhîym yihyeh ʻimmākhem) is a foundational promise throughout Scripture, signifying a covenantal relationship where God provides guidance, strength, and comfort. It reassures Joseph that even in the absence of his earthly father, the divine Father's presence will remain constant and active.
"and bring you again unto the land of your fathers."
This final clause is a direct prophetic declaration concerning the future of Israel. It explicitly refers to the fulfillment of the Abrahamic Covenant's land promise. Despite the family's current dwelling in Egypt, Jacob firmly believes that God will orchestrate their return to Canaan, the land promised to Abraham, Isaac, and himself. The phrase "the land of your fathers" (Hebrew: ʼerets ʼăvôteykhēm) specifically denotes Canaan, emphasizing the ancestral and covenantal right to that territory. This statement serves as a powerful reminder of God's faithfulness to His long-standing promises, providing hope, direction, and a future destiny for the burgeoning nation of Israel.
Literary Devices
Genesis 48:21 employs several literary devices to convey its profound message. The most prominent is Prophecy, as Jacob, on his deathbed, foretells a future event—the return of his descendants to Canaan—that would not occur for centuries. This imbues his words with divine authority and foresight. There is also a strong element of Contrast between Jacob's impending death ("Behold, I die") and God's enduring presence and faithfulness ("but God shall be with you, and bring you again"). This juxtaposition highlights the transient nature of human life versus the eternal steadfastness of God's character and promises. The verse also functions as a Deathbed Blessing/Testament, a common literary motif in ancient Near Eastern literature and biblical narratives, where the final words of a patriarch carry significant weight and often contain prophetic pronouncements or ethical instructions for the future generation.
Theological and Thematic Connections
Jacob's final words to Joseph in Genesis 48:21 are deeply saturated with profound theological truths, underscoring God's unwavering commitment to His covenant people. This verse serves as a powerful testament to God's faithfulness, demonstrating that His promises transcend human mortality and geographical displacement. It highlights the continuity of the Abrahamic Covenant, particularly the promise of the land, which remains valid and assured despite the patriarchs' deaths and the family's temporary residence in Egypt. Jacob's confidence in God's future actions, even in the face of his own end, provides a compelling model of faith that looks beyond present circumstances to God's sovereign plan.
Reflection and Application
Genesis 48:21 offers timeless lessons for believers today, encouraging us to cultivate a steadfast trust in God's unchanging promises, regardless of our present circumstances or impending transitions. Like Jacob, we are called to face life's inevitable ends—be it personal mortality, the conclusion of a life stage, or significant changes—with unwavering confidence in God's continued presence and His ultimate fulfillment of His purposes. This verse reminds us that God is with us through every major transition, providing comfort and assurance, and it inspires us to leave a legacy of faith and trust in God for those who come after us, demonstrating that God's plan and presence extend beyond individual lives. It challenges us to assess what kind of spiritual inheritance we are passing on to the next generation—is it one of fear and uncertainty, or one of hopeful reliance on the faithful God?
Questions for Reflection
FAQ
Why does Jacob emphasize going "again to the land of your fathers" when he's dying in Egypt?
Jacob's emphasis on returning to the "land of your fathers" (Canaan) even as he dies in Egypt highlights his unwavering faith in God's covenant promise to Abraham, Isaac, and himself. This promise of the land was central to the identity and future of Israel. By reiterating it, Jacob was not expressing a personal wish for his burial (though he also desired this, as seen in Genesis 49:29-32), but rather a prophetic assurance to Joseph and his descendants that God would indeed bring the entire nation back to their promised inheritance, despite their current displacement. It served as a powerful reminder of God's faithfulness and the future destiny of the Israelites, providing hope and direction for generations to come, ultimately fulfilled in the Book of Joshua.
What is the significance of Jacob's declaration, "God shall be with you"?
Jacob's declaration, "God shall be with you," is a profound statement of divine presence and assurance. It signifies that God's active involvement, protection, and guidance would continue with Joseph and his descendants even after Jacob's death. This promise of God's presence is a recurring and foundational theme throughout the Old Testament, serving as a source of comfort, strength, and confidence for God's people in the face of challenges, transitions, and the unknown future. It underscores that God's plan does not cease with the passing of human leaders but continues through His unchanging faithfulness, as seen in God's similar promise to Joshua in Joshua 1:5.
Christ-Centered Fulfillment
Genesis 48:21 finds its ultimate and most profound fulfillment in Jesus Christ. Jacob's assurance of God's enduring presence ("God shall be with you") points forward powerfully to the incarnation, where God literally became "God with us" (Immanuel) in the person of Jesus Christ, as prophesied in Isaiah 7:14 and fulfilled in Matthew 1:23. Furthermore, the promise of being brought "again unto the land of your fathers" transcends the physical land of Canaan, finding its spiritual and eternal reality in the heavenly inheritance that Christ secures for all believers. Through Christ's atoning death and glorious resurrection, the ultimate hope beyond mortality is realized, promising not merely a return to an earthly territory, but an eternal dwelling in God's very presence, the true "land of our fathers" and the "better country" that the patriarchs longed for (Hebrews 11:13-16). Jesus is the one who leads His people into this ultimate rest and inheritance, fulfilling the deepest longings of the covenant promises and ensuring that all who are in Him will share in His glorious, eternal dwelling with God (John 14:2-3).