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423. CHAPTER FORTY-EIGHT
JACOB ON HIS DEATH-BED BLESSES JOSEPH'S SONS
A turn for the worse in Jacob's health brings Joseph and his two sons to the aged mans bedside. It is a most important meeting in which blessings were bestowed. But first, Jacob recalls the past, when at Bethel he received the promise of God. He then formerly adopts Joseph's sons as his own, and blessing them, gives the right of firstborn unto Ephraim, the younger son. Joseph, believing that his father has made a mistake in his weakened state, tries to corÂrect him, but is himself restrained with the comment that it is all in accordance with the divine pleasure.
Jacob Recalls God's Blessing — Vv. 1-4.
On his deathbed, Jacob receives Joseph and his two sons and reminds them of the promise of God made to him at Bethel.
VERSE 1
"And it came to pass after these things" — The events recorded in the preÂvious chapter, and particularly, the arrangements made for the burial of Jacob.
"That one told Joseph, Behold, thy father is sick" — Infering that he was mortally sick, and was about to die.
"And he took with him his two sons, Manasseh and Ephraim" — The two boys would be about 18 or 20 years of age.
VERSE 2
"And one told Jacob, and said, Behold, thy son Joseph cometh unto thee" — The arrangements for such a meeting, and the bestowal of blessings, had evidently been made earlier, so that each of the parties realised the intent of such a visit.
"And Israel strengthened himself, and sat upon the bed"—The change of name from Jacob to Israel in this verse is significant. It is used as the narrative reverts to the subject of the covenant of promise. Israel realised that he had to conÂvey a blessing, and strength was needed for that purpose. Thus he gathered his strength for this last great act of faith (cp. Heb. 11:21).
VERSE 3
"And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me" — See Gen. 17:1 for the first use of the title El Shaddai. As Israel "strengthened himÂself upon the bed, and spake of El ShadÂdai, he figuratively took hold of the staff represented by the name of Deity, and leaned upon it (Gen. 47:31). This caused Paul to link together the incidents of this and the previous chapter, as an example of the patriarch's great faith (Heb. 11:21). Jacob visited Luz on two occasions: as a fugitive from the wrath of Esau (Gen. 28:11-19); and as a stranger and pilgrim in the land, sheltering under the protective care of El Shaddai, when the "terror of God" was upon the other inhabitants (Gen. 35:5-15). As the old man now spake to Joseph, he seems particularly to have had in mind this second occasion.
VERSE 4
"And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people" — There was a token fulfilment of these words in the increasing prosperity and multiplication of Jacob's descendants in the land of Egypt (Gen. 47:27), but obviously, as his subsequent words reveal, Israel saw beyond the present to future glory. Here he refers to the promise of Gen. 35:11 where the phrase "a nation and a company of nations" combines qahal and goyim, which can signify "an ecclesia of Gentiles," for qahal is the Hebrew equivalent of the Greek ecclesia, whilst goyim is a word constantly used in the pluÂral for Gentile nations.
In the phrase above, however, the Hebrew is laqahal amim, signifying a company gathered out of the nations or an ecclesia of the nations, for the plural amim (peoples) relates to peoples, or Gentiles, generally. Again, reference is made to the Ecclesia gathered "out of every kindred, and tongue, and people, and nation" (Rev. 5:9). Such a people have been separated from the Gentiles and constituted one with Israel (Eph 2:11-13). The promise was fulÂfilled in the descendants of Jacob. There were seventy of them who went down into Egypt, and constituted there a separated people, or an ecclesia unto God. The numÂber is significant, for it is representative of the nations as a whole. The descendants of Noah were divided into seventy nations as listed in Genesis 10. Moses comments: "When the Most High divided to the nations their inheritance, when He separatÂed the sons of Adam, He set the bounds of the people according to the number of the children of Israel" (Deut. 32:8). The sevÂenty Israelites separated in Egypt, thereÂfore, comprised a parable of Yahweh's intention to gather together His ecclesia as representative of all nations comprising the true Israel of God (Gal. 6:16). The promise will be finally fulfilled in the "nations of them which are saved" (Rev. 21:24), the numberless multitude of the redeemed (Rev. 7:9), identified as the true Israel of God (Rev. 7:5-8). Therefore, the promise of God to Jacob, epitomised His plan to be consummated in the millenniÂum. It was typically set forth in the two sons of Joseph who represented Israel after the spirit and Israel after the flesh (Deut. 33:17).
"And will give this land to thy seed after thee for an everlasting possession" — This part of the promise can only be fulfilled in the future promised of God; thus as death was about to claim Jacob, his mind was centred upon the millennium.
Jacob Adopts Joseph's Sons — Vv. 5-7
After recalling the divine blessing, Israel formerly adopts Joseph's sons as his own, replacing Reuben and Simeon in that regard.
VERSE 5
"And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine" — In this statement, Israel elevated Ephraim and Manasseh from the status of grandÂsons to that of sons, and as such they were numbered among the heads of tribes. As sons, they were entitled.to the blessings that Israel subsequently pronounced. It is significant, that in doing so, Israel named Ephraim before Manasseh. That this was not a mistake (as Joseph imagined) was revealed when blessings were pronounced upon each of them.
"As Reuben and Simeon, they shall be mine" — Reuben and Simeon were the first two sons of Jacob, now to be supÂplanted by the sons of Joseph in the legal family position (see 1 Chron. 5:1). By this means, Joseph received a double portion of inheritance among the tribes, as was the firstborn's right (Deut. 21:17).
VERSE 6
"And thy issue, which thou begettest after them, shall be thine" — They shall be reckoned as descendants of Joseph, in contrast to Ephraim and Manasseh who would be numbered among "the children of Israel."
"And shall be called after the name of their brethren in their inheritance" — They should not form heads of separate tribes, but be apportioned to either Ephraim or Manasseh. It is unknown whether Joseph had any more sons, but if so, they were included in the families of their brethren (cp. Num. 26:28-37).
VERSE 7
"And as for me" — The literal Hebrew is simply And I. The moving refÂerence to Rachel and her death which folÂlows was introduced by Jacob to show why he adopted Joseph's sons and appointed Joseph a double portion. His affection was strongly set upon Joseph because he was the son of his beloved Rachel, whom he had lost in tragic cirÂcumstances.
"When I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath" — The reference to Rachel dying by Jacob, or upon him as the Hebrew can be rendered, showed that the patriarch experienced this sad loss as an additional unexpected burden at that time. His love for his beloved Rachel was so deep, that even time had not entirely erased his sense of loss.
Ephraim Receives The Birthright — Vv. 8-14
Joseph's two sons are presented to Israel in order to receive his blessing. They were so placed by Joseph that ManÂasseh, the elder, is towards his grandÂfather's right hand, and Ephraim, the younger, is towards his left; but Israel sensing this, "guides his hands wittingly," and places the right upon Ephraim's head, and the left upon Manasseh's. In vain Joseph seeks to alter the arrangement: Israel acts under the guidance of prophetÂic insight, and being simply the interpreter of God's purposes, can make no change. Ephraim is to be greater than Manasseh and the manner of the blessing shows it.
VERSE 8
"And Israel beheld Joseph's sons, and said, Who are these?" — Israel's question should not be considered as indiÂcating that he did not know his grandsons, for he frequently would have seen them during his seventeen years sojourn in Egypt. The question was a formal prelimiÂnary to bestowing the blessings (cp. v. 11). No doubt his eyes were now dim with age, so that it was only with difficulty that he could see the two boys standing behind their father. He thus was in a similar conÂdition to that of his father when Isaac bestowed the blessing on him (Gen. 27:1); though, doubtless, the question was asked by way of emphasis.
VERSE 9
"And Joseph said unto his father, They are my sons, whom God hath given me in this place" — A similar acknowledgement concerning Israel spiriÂtual and natural will be made by the anti-typical Joseph in the age to come. See Heb. 2:13; Isa. 66:8.
"And he said, Bring them, I pray thee, unto me, and I will bless them"— Israel remains the channel of blessing to mankind in every age. Cp. Eph. 2:12-14.
VERSE 10
"Now the eyes of Israel were dim for age, so that he could not see" — His natÂural powers had been taken from him, so that he was utterly dependent upon divine guidance and inspiration for all that he now did.
"And he brought them near unto him; and he kissed them, and embraced them" — A similar display of affection had been shown by Isaac when he was about to bless his son (Gen. 27:27). In embracing the two sons of Joseph, Israel drew them to him between his knees (v. 12), thus indicating by this intimate action, that he considered them as his sons in relaÂtion to the covenant blessing. See notes Gen. 47:29; 24:2.
VERSE 11
"And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed" — For the antitype, see the question that will be made by Israel nationally in the future, when the two sons (Israel spiritual and natural) experience the redemptive work of Christ: "Then shalt thou (Israel as a nation) say in thine heart, Who hath begotten me these (Israel spiritual and natÂural remnant) seeing I have lost my chilÂdren, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these,where had they been?" (Isa 49:21). Israel found that his apparently irreparable loss had been turned into a double gain; and the nation will experience a similar blessing in the future age (Isa 40:1-2).
VERSE 12
"And Joseph brought them out from between his knees" — The form of embrace was religious in its significance. See note on v. 10.
"And he bowed himself with his face to the earth" — In this act of worship he thanked God for the great blessings he had received (v. 11), as well as seeking divine endorsement of the blessings he was about to bestow.
VERSE 13
"And Joseph took them both, Ephraim in his right hand towards Israel's left hand, and Manasseh in his left hand toward Israel's right hand,
and brought them near unto him" — Joseph naturally felt that the main blessing would be bestowed upon Manasseh his firstborn.
VERSE 14
"And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger" — Israel sensed that Joseph would place his sons in the manner determined by their relative ages, but guided by divine inspiration as to who was to be elevated to the position of legal firstborn went against nature by placing his right hand on the head of Ephraim. The younger thus became the legal firstborn, "the son of the right hand." The term firstÂborn in Scripture is a legal term, relating to position and status, and not necessarily to age. The literal firstborn could be deposed from his position if a younger son proved more worthy of it, or if the older son disgraced the position. This, indeed, was the reason why Reuben was replaced by Joseph as "firstborn" (1 Chron. 5:1). It is in this legal sense alone, that the Lord Jesus is to be considered as "the firstborn of every creature" (Col. 1:15). The ScripÂtures refer to two specific sons of God among men: Adam (see Luke 3:38), and Jesus (Luke 1:35). According to the law of nature, the primogeniture rested with Adam, but the Fall proved him to be unworthy of the position, and Yahweh's younger son, the Lord Jesus Christ, has been elevated to the position of "firstborn" and "son of the right hand" (synonymous terms). This fulfils the prophecy of Psalm 89:27, "I will make him My firstborn." Yahweh's purpose to provide a younger son who would be elevated to firstborn had been foreshadowed by the elevation of younger sons to that position from the beginning of time. Thus Abel, Seth, Shem, Abraham, Isaac, Jacob, Joseph and now Ephraim, had been so privileged. Yahweh was proclaiming to His people that He would provide one who would restore the blessings lost in Adam. Thus Christ is referred to as "the man of Thy right hand" (Ps. 80:17; 110:5), and as such, the appointed firstborn son of blessing.
"And his left hand upon Manasseh's head, guiding his hands wittingly" — The word "wittingly" is sakal and normalÂly signifies to act intelligently, or with care and prudence, but all the ancient verÂsions render; he put his hands across, whilst Rotherham has: crossing his hands. Israel acts with care, deliberation and intelligence, crossing his hands, or going against nature to establish what Yahweh decreed. This, indeed, is what God has done in elevating the Lord Jesus Christ to be "firstborn of every creature." He has acted deliberately and intelligently in so doing, and has gone against nature in establishing His purpose (Matt. 1: 23; John 1:14).
The Amplified Bible notes: "God acts independently of the claims of priority based on time of birth when He chooses men. He too 'crossed His hands' in the case of Seth over Cain, of Shem over Japheth, of Isaac over Ishmael, of Jacob over Esau; of Judah and Joseph over Reuben; of Moses over Aaron; of David, whom He chose over all his brothers."
"For Manasseh was the firstborn" — In the type, Manasseh represents Israel after the flesh. By the blessing, Ephraim was appointed firstborn (see Jer. 31:9).
The Blessing On Joseph — Vv. 15-16
The blessing is now bestowed in a most important statement in which Israel epitomises the guiding care of God throughout his life.
VERSE 15
"And he blessed Joseph, and said" — Joseph was blessed in the privileges bestowed upon his two sons, for they were elevated into tribes in Israel.
"God, before whom my fathers Abraham and Isaac did walk" — The Hebrew has the definite article: the Elo-him. The Elohim, in such a context, repreÂsented Yahweh in manifestation, but the Name had not been revealed to Jacob, though he had sought to know it (see Gen. 32:29). Abraham and Isaac had walked in conscious recognition of the reality of God from day to day. See Gen. 17:1; 24:40.
"The God which fed me all my life long unto this day" — The Hebrew has which shepherded me. Israel was not referÂring merely to the eating of necessary daily sustenance, but also to the guidance and discipline that he had received from God throughout his life. He looked back over the past, and recognised the hand of God shaping his course and moulding his character. He saw God as a Shepherd, carÂing for him, leading him, guiding him, disÂciplining him, feeding him. This subseÂquently became a title of Deity: "Shepherd of Israel, Thou that leadest Joseph like a flock" (Ps. 80:1). There was an intimate link of affection between God and Israel, as there is between a true shepherd and his sheep, and because of that great, divine love, and the constant manifestation of faith on the part of such as Abraham, Isaac and Jacob, Paul declared, "God is not ashamed to be called (surnamed) their God" (Heb. 11:16). What tremendous love is this; and how potent is faith as an attribute in pleasing God (Heb. 11:6). All that most people can see in Jacob are his failures, but God saw beyond them to the great faith that motivated him, and in spite of what flesh might think, He is not ashamed to be surnamed the God of Jacob. Indeed, this title will be carried on into the Millennium, for the Temple will be called: "the house of the God of Jacob" (Isa 2:3).
VERSE 16
"The Angel which redeemed me from all evil, bless the lads" — In this important statement, Jacob aligns "the angel" with "the Elohim" of the previous verse. "Angel" (malak, messenger) is in the singular number, but Elohim is plural. This angel was the messenger of Yahweh, the representative of the Elohim in generÂal, whom Jacob had seen, in vision, ascending and descending the stairway to heaven (Gen. 28:12). Of all the multitudiÂnous angels, who perform the will of YahÂweh (Ps. 103:20-22), there was one into whose care Jacob was specifically placed. This was the angel with whom he had preÂviously wrestled (Gen. 32:30), and who obviously was in charge of that heavenly host which earlier had met with Jacob to encourage him (Gen. 32:1-2). Jacob desired to know the name of the angel, but the privilege was denied him (Gen. 32:29).
Earlier there had been a specific angel into whose care the affairs of Abraham had been placed (Gen. 24:7), and later, one who assumed authority over other angels to minister to the needs of the nation of Israel (Exod. 23:20-23), styled "the capÂtain of Yahweh's host" (Josh. 5:15). This suggests that the welfare of saints is placed in the charge of specific angels, and that they act as a channel of grace linking heaven and earth. Incidentally, this is the first use of the word goel, redeemer, in Scripture. In the case of Jacob, God had revealed Himself as the Avenger, VindicaÂtor and Purchaser of His people. See this theme further developed in the Book of Ruth.
"And let my name be named on them, and the name of my fathers AbraÂham and Isaac" — Let them be considÂered as my sons, and the children of my ancestors, though born of thee.
"And let them grow into a multitude in the midst of the earth"—The verb is dagah, used as a denominative from dag, a fish as prolific. The expression can be litÂerally rendered: "Let them swarm as do fish into a multitude".
The Birthright Confirmed — Vv. 17-22
Joseph is disturbed at the action of his father in giving the main blessing to Ephraim, for he believes that it is a misÂtake due to the infirmity of the flesh, but Israel endorses the action as being from God.
VERSE 17
"And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head" — Joseph, imagining that his father had so acted through infirmity of the flesh, sought to correct the supposed mistake. In doing so, he acted similarly to the way in which Isaac had acted when he attempted to give the birthright to Esau. The wisdom of God's choice of the nations was revealed by subsequent developments, for, certainly, the descendants of Jacob proved more amenable to divine influence than did the quarrelsome, warlike Edomites; and within the compass of the tribes, Ephraim provided a better leadership than did Manasseh. God's wisdom and foreÂknowledge are illustrated by such choices.
VERSE 18
"And Joseph said unto his father, Not so, my father: for this is the firstÂborn; put thy right hand upon his head" — The revelation of the divine purpose in the two boys had not been given, so that Joseph thought that his father had made a mistake.
VERSE 19
"And his father refused, and said, I know it, my son, I know it" — Israel revealed that what he did was deliberate and was by divine direction.
"He also shall become a people, and he also shall be great" — The word "peoÂple" in this statement is in the singular number, am. It is from a root signifying to associate together as a tribe or a nation. Unfortunately, the A.V. does not discrimiÂnate between the use of the singular numÂber, am, or the plural form, amim; though the R.V. does. The singular form can be used for Israelite or Gentile; but the plural form is invariably used for the Gentile nations.
"But truly his younger brother shall be greater than he" — Similar words had been spoken in regard to Israel himself (Gen. 25:23), so that the prophecy lived on in the person of Ephraim.
"And his seed shall become a multiÂtude of nations" — In this chapter, the word "multitude" occurs three times (Vv. 4,16,19), but on each occasion, a different Hebrew word is used. Here it is the word melo signifying fulness (see mg.). The phrase fulness of nations suggests that Ephraim would not only represent a tribe, but also a nation made up of other tribes or nations. This was fulfilled later when all the northern tribes were classified under the general term of Ephraim. The remarkÂable language of this blessing, therefore, anticipated the division that ultimately took place between Ephraim in the north, and Judah in the south.
VERSE 20
"And he blessed them that day, sayÂing, In thee shall Israel bless, saying" — In "thee" relates to Joseph, the type of Christ. Only in the Lord will the promised blessings find their full scope.
"God make thee as Ephraim and as Manasseh" — These two sons of Joseph type Israel spiritual and national: the natuÂral firstborn being replaced by the younger son. This type is carried on in the blessing of Moses upon the tribes, for referring to Joseph (the type of Christ), he likens him to a bullock (see Heb. 13:10-12) whose two horns "shall push the people together to the ends of the earth," or, more literally, shall establish his power throughout the earth by means of conquest. And the comÂment is added: "They are the ten thouÂsands of Ephraim, and they are the thouÂsands of Manasseh" (Deut. 33:17). Ephraim and Manasseh have never fulÂfilled the prophecy as yet, but they will do through their respective antitypes: Israel after the spirit (see Ps. 149:4-9), and Israel after the flesh (Zech. 10:9-12). Ephraim is only to be considered as representing "the Israel of God" in type, of course, for many prophecies relating to the tribe will be fulÂfilled by Israel after the flesh.
"And he set Ephraim before Manasseh" — Spiritual Israel is given the preÂeminence above natural Israel.
VERSE 21
"And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers" — Jacob's faith never wavered in the promises of God; nor was he unduly influenced by the current affluÂence of his people. He realised that as God had given Abraham warning of oppression in Egypt (see Gen. 15:13), so it would come to pass. Nevertheless, God would be with them to deliver them. Joseph never forgot the words of his father, and repeated them when he was about to die (Gen. 50:25).
VERSE 22
"Moreover I have given to thee one portion above thy brethren" — The term "one portion" is achad shechem, one shechem (or Burden-bearer, see comment in Gen. 12:6). Perhaps this is a reference to the lower slope or ridge of Gerizim upon which Shechem was situated. Jacob "redeemed" the portion of land there, that had been previously purchased by Abram when he entered the land (see our comÂments on Gen. 33:19). Shechem was a most significant portion of the land proÂmised to Abraham. There he heard the voice of God promising that his seed would inherit the land; and there he built his first altar in the Land of Promise (Gen. 12:6-7). Apparently, for that purpose, Abram purchased a piece of land there (Acts 7:16), but when Jacob arrived at the same spot, he found Gentiles in possession of it, and redeemed it by purchase. The record says that "he bought a parcel of a field" (Gen. 33:19). The verb "bought" is from qanah, and signifies, according to Gesenius, to acquire by purchase or redemption. The word is rendered "recovÂer" (Isa. 11:11), and "redeem" (Neh. 5:8). It can therefore relate to the repossession of something. Jacob redeemed it by the purchase of "lambs" (Gen. 33:19 mg.), but, apparently, he also defended it by warfare. The circumstances are not revealed but are implied in the verse before us. They may have been subsequent to the slaughter of the Shechemites by Simeon and Levi. Jacob may have been threatened with an attack by neighbouring Gentiles at the time, to avenge the blood of the Shechemites, but manifesting his intention to defend his right to his purÂchased possession, caused the Canaanites to withdraw (Gen. 35:5). Now that signifiÂcant spot is willed to Joseph. Subsequently he (Josh. 24:32) and some of his brethren (Acts 7:16) were buried there.
Joseph, however, has not entered into his inheritance as yet. To do so, he must be raised from the dead. The blessing on Joseph, therefore, involves his resurrection to life eternal.
"Which I took out of the hand of the Amorite with my sword and with my bow" — "Amorite" is a general name for Canaanite (see Gen. 15:16). The circumstances of this incident are not given, but descendants of Joseph had to wrest it from evidently Jacob had to defend his right to the Canaanites, and, in doing so, inherited the plot of land he possessed. Later, the this portion of the land.
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