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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 48:8 poignantly captures the aged patriarch Jacob, now bearing the revered name Israel, as his failing eyesight leads him to inquire about the identity of the two figures accompanying Joseph. This moment underscores Jacob's physical vulnerability yet highlights his enduring spiritual authority, setting the stage for a pivotal patriarchal blessing that will integrate the next generation into the covenant lineage and shape the future tribal landscape of Israel.
CONTEXT
Literary Context: Genesis 48 is strategically placed within the final chapters of Genesis, which recount Jacob's last days and his blessings upon his sons, establishing the foundational narratives for the twelve tribes of Israel. The immediate context of Genesis 48 begins with Joseph being informed of his father's illness, prompting him to bring his two sons, Manasseh and Ephraim, to Jacob. This verse, Genesis 48:8, marks the moment Jacob perceives their presence but, due to his poor vision, cannot identify them, leading to his direct inquiry. This interaction serves as the narrative pivot, allowing Joseph to formally present his sons, thus enabling Jacob to bestow the significant blessing that follows, which elevates Manasseh and Ephraim to the status of full tribal founders alongside Jacob's own direct sons. The scene sets up the dramatic reversal of the blessing in Genesis 48:13-20, where the younger Ephraim receives the primary blessing, a recurring theme in Genesis.
Historical & Cultural Context: The scene unfolds in Egypt, where Jacob and his family have resided for seventeen years following their migration during the famine, as detailed in Genesis 47:28. Patriarchal blessings were a profoundly significant cultural practice in the ancient Near East, carrying legal, social, and spiritual weight. These blessings often determined inheritance, status, and future destiny within the family and clan. The act of a dying patriarch bestowing a blessing was considered an authoritative and binding declaration, often believed to be divinely inspired. Jacob's advanced age and failing eyesight, explicitly mentioned in Genesis 48:10, were common realities of the time, emphasizing his physical frailty. However, his spiritual authority remained undiminished, allowing him to act as the conduit for God's covenant promises. The importance of lineage and the continuation of the family name were paramount, making the adoption and blessing of Joseph's sons a critical moment for the nascent nation of Israel.
Key Themes: This verse contributes to several overarching themes within Genesis and the broader biblical narrative. The theme of Divine Sovereignty is evident, as God's plan for the covenant people continues to unfold despite human frailty, seen in Jacob's physical decline. The Continuity of the Covenant is paramount; the blessing ensures that the promises made to Abraham and Isaac are passed down to the next generation, expanding the covenant family through the adoption of Joseph's sons, as outlined in Genesis 12:1-3. The Significance of Blessing is highlighted, demonstrating its power to shape destiny and establish identity within the covenant community. The Theme of Adoption and Inclusion is also prominent, as Manasseh and Ephraim are formally brought into the direct lineage of Israel, receiving an inheritance equal to Jacob's own sons. Finally, the Contrast of Physical Weakness and Spiritual Strength is powerfully portrayed, showing that God's purposes are not contingent on human perfection but can be manifested through human limitations, as Jacob's spiritual insight remains sharp even as his physical sight fails.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Irony, as Jacob, whose name "Israel" signifies one who "strives with God" and has profound spiritual insight, is physically unable to discern those directly before him. This highlights the contrast between physical limitation and spiritual clarity. Foreshadowing is also present, as Jacob's question sets the stage for the profound and pivotal blessing that will follow, determining the future tribal lineages of Israel. The scene also utilizes Pathos by emphasizing Jacob's advanced age and failing senses, evoking sympathy and underscoring the poignant nature of his final acts as patriarch. The simple, direct question itself acts as a Dramatic Device, creating a moment of suspense and immediately drawing the reader into the scene, anticipating Joseph's response and the subsequent events.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 48:8, though brief, is rich with theological significance, underscoring God's faithfulness to His covenant promises even through the frailty of His human instruments. Jacob's physical weakness does not impede the divine plan; rather, it highlights the sovereign nature of God's work, which transcends human limitations. The verse initiates the process of formally integrating Joseph's sons into the covenant family, ensuring the continuation and expansion of the lineage from which the nation of Israel would spring. This act of adoption and blessing is a testament to God's commitment to His people across generations, demonstrating how His promises are faithfully passed down and enlarged. It emphasizes the importance of spiritual legacy and the transmission of faith within the family unit, a pattern for God's people throughout history.
REFLECTION AND APPLICATION
Genesis 48:8 offers a powerful lesson on the enduring value of spiritual legacy and the ways God works through human weakness. Jacob's failing eyesight reminds us that physical limitations are a natural part of life, particularly in old age, but they do not diminish our capacity for spiritual impact or our role in God's unfolding plan. We are called to recognize and honor the wisdom and spiritual authority of our elders, understanding that their contributions, even in frailty, can be profoundly significant in passing on faith and blessings to the next generation. This passage encourages us to be intentional about spiritual mentorship and the transmission of our faith heritage within our families and communities. It challenges us to look beyond physical appearances and perceive the spiritual realities at play, trusting that God can use us, regardless of our physical state, to fulfill His purposes and extend His covenant promises.
Questions for Reflection
FAQ
Why is Jacob's eyesight mentioned so prominently in this chapter?
Answer: Jacob's failing eyesight is a significant detail emphasized throughout Genesis 48, particularly in Genesis 48:10, to highlight his advanced age and physical frailty. This physical limitation explains why he initially cannot discern Joseph's sons and must ask "Who are these?". The emphasis on his physical weakness serves to contrast with his enduring spiritual authority, demonstrating that God's work and the transmission of His covenant promises are not hindered by human limitations but can be powerfully manifested through them.
What is the significance of Jacob asking "Who are these?"
Answer: Jacob's question, "Who are these?", serves multiple crucial purposes in the narrative. Dramatically, it underscores his diminished vision and sets a poignant tone for the scene, highlighting his vulnerability. More importantly, it prompts Joseph to formally present his sons, Manasseh and Ephraim, by name. This formal introduction is a necessary precursor to Jacob's pivotal patriarchal blessing, which will formally adopt them into the covenant family of Israel and grant them tribal status equal to Jacob's own direct sons, as detailed in Genesis 48:5-6. Thus, the question is the gateway to a profound act of covenant continuation.
Why is Jacob referred to as "Israel" in this verse?
Answer: Jacob was given the name "Israel" by God Himself after wrestling with a divine being in Genesis 32:28, a name signifying "he strives with God" or "God strives." His consistent identification as "Israel" in this chapter, even as his physical body weakens, is highly significant. It emphasizes his transformed spiritual identity and his unique role as the patriarch through whom God's covenant promises are being fulfilled. It underscores that his spiritual authority and his covenant relationship with God remain intact and active, even in his final days, making his blessings profoundly authoritative.
CHRIST-CENTERED FULFILLMENT
Genesis 48:8, with Jacob's failing physical sight and his subsequent act of blessing Joseph's sons, profoundly foreshadows aspects of Christ's redemptive work. Jacob's physical blindness stands in stark contrast to Jesus, who is the Light of the World, possessing perfect spiritual insight and divine knowledge, seeing and knowing all things without any physical or spiritual limitation. The adoption and blessing of Manasseh and Ephraim into the covenant family of Israel prefigure the ultimate spiritual adoption and blessing offered through Christ. Through His atoning sacrifice, believers from all nations, regardless of their physical lineage, are adopted into God's family, becoming spiritual heirs to the promises made to Abraham, as articulated by Paul in Galatians 3:29. Christ is the ultimate fulfillment of all patriarchal blessings, the one through whom all nations are blessed, and the one who establishes a spiritual lineage that transcends physical boundaries, bringing all who believe into the true Israel of God, the church, His body, as seen in Ephesians 2:19.