1After these things, someone said to Joseph, “Behold, your father is sick.” He took with him his two sons, Manasseh and Ephraim.
2Someone told Jacob, and said, “Behold, your son Joseph comes to you,” and Israel strengthened himself, and sat on the bed.
3Jacob said to Joseph, “God Almighty appeared to me at Luz in the land of Canaan, and blessed me,
4and said to me, ‘Behold, I will make you fruitful, and multiply you, and I will make of you a company of peoples, and will give this land to your offspring after you for an everlasting possession.’
5Now your two sons, who were born to you in the land of Egypt before I came to you into Egypt, are mine; Ephraim and Manasseh, even as Reuben and Simeon, will be mine.
6Your offspring, whom you become the father of after them, will be yours. They will be called after the name of their brothers in their inheritance.
7As for me, when I came from Paddan, Rachel died beside me in the land of Canaan on the way, when there was still some distance to come to Ephrath, and I buried her there on the way to Ephrath (also called Bethlehem).”
8Israel saw Joseph’s sons, and said, “Who are these?”
9Joseph said to his father, “They are my sons, whom God has given me here.” He said, “Please bring them to me, and I will bless them.”
10Now the eyes of Israel were dim for age, so that he couldn’t see well. Joseph brought them near to him; and he kissed them, and embraced them.
11Israel said to Joseph, “I didn’t think I would see your face, and behold, God has let me see your offspring also.”
12Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
13Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near to him.
14Israel stretched out his right hand, and laid it on Ephraim’s head, who was the younger, and his left hand on Manasseh’s head, guiding his hands knowingly, for Manasseh was the firstborn.
15He blessed Joseph, and said, “The God before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long to this day,
16the angel who has redeemed me from all evil, bless the lads, and let my name be named on them, and the name of my fathers Abraham and Isaac. Let them grow into a multitude upon the earth.”
17When Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him. He held up his father’s hand, to remove it from Ephraim’s head to Manasseh’s head.
18Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”
19His father refused, and said, “I know, my son, I know. He also will become a people, and he also will be great. However, his younger brother will be greater than he, and his offspring will become a multitude of nations.”
20He blessed them that day, saying, “Israel will bless in you, saying, ‘God make you as Ephraim and as Manasseh’ ” He set Ephraim before Manasseh.
21Israel said to Joseph, “Behold, I am dying, but God will be with you, and bring you again to the land of your fathers.
22Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow.”
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~912 words.
Matthew Henry. A particular recital of God's promise to him, to which this had reference: "God blessed me (Gen 48:3), and let that blessing be entailed upon them." God had promised him two things, a numerous issue, and Canaan for an inheritance (Gen 48:4); and Joseph's sons, pursuant hereunto, should each of them multiply into a tribe, and each of them have a distinct lot in Canaan, equal with Jacob's own sons. Joseph took his two sons with him, that they might receive their dying grandfather's blessing, and that what they might see in him, and hear from him, might make an abiding impression upon them. 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. 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. 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!
Jamieson–Fausset–Brown. God Almighty appeared unto me at Luz--The object of Jacob, in thus reverting to the memorable vision at Beth-el [Gen 28:10-15] --one of the great landmarks in his history--was to point out the splendid promises in reserve for his posterity--to engage Joseph's interest and preserve his continued connection with the people of God, rather than with the Egyptians. thy two sons, Ephraim and Manasseh--It was the intention of the aged patriarch to adopt Joseph's sons as his own, thus giving him a double portion. Bring them, I pray thee, unto me, and I will bless them--The apostle (Heb 11:21) selected the blessing of Joseph's son as the chief, because the most comprehensive, instance of the patriarch's faith which his whole history furnishes. Joseph took them both--The very act of pronouncing the blessing was remarkable, showing that Jacob's bosom was animated by the spirit of prophecy. Israel said unto Joseph, Behold, I die--The patriarch could speak of death with composure, but he wished to prepare Joseph and the rest of the family for the shock. but God shall be with you--Jacob, in all probability, was not authorized to speak of their bondage--he dwelt only on the certainty of their restoration to Canaan.
John Calvin. Jacob says that God appeared to him in the land of Canaan, in order that Joseph, aspiring after that land, might become alienated in the affection of his heart from the kingdom of Egypt. For since all the sons of Jacob had sprung from Syria, it was not a little to the purpose, that they should be thoroughly acquainted with the history which we have before considered, namely, that their father, returning into the land of Canaan, by the command and under the protection of God, brought his wives with him. And although, in dividing the land of Canaan, he assigned them equal portions with his sons, yet the imposition of his hands had respect to something higher; namely, that they should be two of the patriarchs of the Church, and should hold an honorable preeminence in the spiritual kingdom of God. Joseph brings forth his sons from his own lap to his father's knees, not only for the sake of honor, but that he may present them to receive a blessing from the prophet of God; for he was certainly persuaded, that holy Jacob did not desire to embrace his grandsons after the common manner of men; but inasmuch as he was the interpreter of God, he wished to impart to them the blessing deposited with himself. Moreover, this blessing pronounced on Ephraim and Manasseh is not to be taken in the same sense as the former, in which it is said, In thy seed shall all nations be blessed: but the simple meaning is, that the grace of God should be so conspicuous towards the two sons of Joseph, as to furnish the people of Israel with a form by which to express their good wishes.
Jonathan Edwards. “And Joseph said unto his brethren, I die; and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.” Thus the blessing of the presence of God with the children of Israel, and his favour and salvation, is consequent on the death of their father, and their brother, and Saviour: shadowing this forth, that the favour of God, and his presence and salvation, is by the death of Christ. “And Israel said to Joseph, Behold, I die, but God shall be with you.” So Joseph, when he was near his death, said to his brethren after the like manner, Gen. 1. 24. Isaac’s and Jacob’s blessing their children before their death, and as it were making over to them their future inheritance, may probably be typical of our receiving the blessings of the covenant of grace from Christ, as by his last will and testament. “It is expedient for you that I go away; for, if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you.” And elsewhere he promises that the Father and the Son will come to them, and make their abode with them.
Matthew Henry
chapter
The time drawing nigh that Israel must die, having, in the former chapter, given order about his burial, in this he takes leave of his grand-children by Joseph, and in the next of all his children. Thus Jacob's dying words are recorded, because he then spoke by a spirit of prophecy; Abraham's and Isaac's are not. God's gifts and graces shine forth much more in some saints than in others upon their death-beds. The Spirit, like the wind, blows where it listeth. In this chapter, I. Joseph, hearing of his father's sickness, goes to visit him, and takes his two sons with him (Gen 48:1, Gen 48:2). II. Jacob solemnly adopts his two sons, and takes them for his own (Gen 48:3-7). III. He blesses them (Gen 48:8-16). IV. He explains and justifies the crossing of his hands in blessing them (Gen 48:17-20). V. He leaves a particular legacy to Joseph (Gen 48:21, Gen 48:22).
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1–7
Here, I. Joseph, upon notice of his father's illness, goes to see him; though a man of honour and business, yet he will not fail to show this due respect to his aged father, Gen 48:1. Visiting the sick, to whom we lie under obligations, or may have opportunity of doing good, either for body or soul, is our duty. The sick bed is a proper place both for giving comfort and counsel to others and receiving instruction ourselves. Joseph took his two sons with him, that they might receive their dying grandfather's blessing, and that what they might see in him, and hear from him, might make an abiding impression upon them. Note, 1. It is good to acquaint young people that are coming into the world with the aged servants of God that are going out of it, whose dying testimony to the goodness of God, and the pleasantness of wisdom's ways, may be a great encouragement to the rising generation. Manasseh and Ephraim (I dare say) would never forget what passed at this time. 2. Pious parents are desirous of a blessing, not only for themselves, but for their children. "O that they may live before God!" Joseph had been, above all his brethren, kind to his father, and therefore had reason to expect particular favour from him.
II. Jacob, upon notice of his son's visit, prepared himself as well as he could to entertain him, Gen 48:2. He did what he could to rouse his spirits, and to stir up the gift that was in him; what little was lift of bodily strength he put forth to the utmost, and sat upon the bed. Note, It is very good for sick and aged people to be as lively and cheerful as they can, that they may not faint in the day of adversity. Strengthen thyself, as Jacob here, and God will strengthen thee; hearten thyself and help thyself, and God will help and hearten thee. Let the spirit sustain the infirmity.
III. In recompence to Joseph for all his attentions to him, he adopted his two sons. In this charter of adoption there is, 1. A particular recital of God's promise to him, to which this had reference: "God blessed me (Gen 48:3), and let that blessing be entailed upon them." God had promised him two things, a numerous issue, and Canaan for an inheritance (Gen 48:4); and Joseph's sons, pursuant hereunto, should each of them multiply into a tribe, and each of them have a distinct lot in Canaan, equal with Jacob's own sons. See how he blessed them by faith in that which God had said to him, Heb 11:21. Note, In all our prayers, both for ourselves and for our children, we ought to have a particular eye to, and remembrance of, God's promises to us. 2. An express reception of Joseph's sons into his family: "Thy sons are mine (Gen 48:5), not only my grandchildren, but as my own children." Though they were born in Egypt, and their father was then separated from his brethren, which might seem to have cut them off from the heritage of the Lord, yet Jacob takes them in, and owns them for visible church members. He explains this at Gen 48:16, Let my name be named upon them, and the name of my fathers; as if he had said, "Let them not succeed their father in his power and grandeur here in Egypt, but let them succeed me in the inheritance of the promise made to Abraham," which Jacob looked upon as much more valuable and honourable, and would have them to prize and covet accordingly. Thus the aged dying patriarch teaches these young persons, now that they were of age (being about twenty-one years old), not to look upon Egypt as their home, nor to incorporate themselves with the Egyptians, but to take their lot with the people of God, as Moses afterwards in the like temptation, Heb 11:24-26. And because it would be a piece of self-denial in them, who stood so fair for preferment in Egypt, to adhere to the despised Hebrews, to encourage them he constitutes each of them the head of a tribe. Note, Those are worthy of double honour who, through God's grace, break through the temptations of worldly wealth and preferment, to embrace religion in disgrace and poverty.…
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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 w…
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John Calvin
1
After these things. Moses now passes to the last act of Jacob's life, which, as we shall see, was especially worthy of remembrance. For, since he knew that he was invested by God with no common character, in being made the father of the fathers of the Church, he fulfilled, in the immediate prospect of death, the prophetic office, respecting the future state of the Church, which had been enjoined upon him. Private persons arrange their domestic affairs by their last wills; but very different was the method pursued by this holy man, with whom God had established his covenant, with this annexed condition, that the succession of grace should flow down to his posterity. But before I enter fully on the consideration of this subject, these two things are to be observed, to which Moses briefly alludes: first, that Joseph, being informed of his father's sickness, immediately went to see him; and, secondly, that Jacob, having heard of his arrival, attempted to raise his feeble and trembling body, for the sake of doing him honor. Certainly, the reason why Joseph was so desirous of seeing his father, and so prompt to discharge all the other duties of filial piety, was, that he regarded it as a greater privilege to be a son of Jacob, than to preside over a hundred kingdoms. For, in bringing his sons with him, he acted as if he would emancipate them from the country in which they had been born, and restore them to their own stock. For they could not be reckoned among the progeny of Abraham, without rendering themselves detested by the Egyptians. Nevertheless, Joseph prefers that reproach for them, to every kind of wealth and glory, if they may but become one with the sacred body of the Church. His father, however, rising before him, pays him becoming honor, for the kindness received at his hand. Meanwhile, by so doing, he fulfils his part in the prediction, which before had inflamed his sons with rage; lest his constituting Ephraim and Manasseh the heads of two tribes, should seem grievous and offensive to his sons.
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3
And Jacob said unto Joseph. The design of the holy man was to withdraw his son from the wealth and honors of Egypt, and to reunite him to the holy race, from which he had been, for a little while, separated. Moreover, he neither proudly boasts of his own excellence, nor of his present riches, nor of his power, for the sake of inducing his son to comply with his wishes; but simply sets before him the covenant of God. So also it is right, that the grace of adoption, as soon as it is offered to us, should, by filling our thoughts, extinguish our desire for everything splendid and costly in the world. This passage is, doubtless, remarkable. Joseph was possessed of the most exalted dignity; he foresees that the most excellent nobility would pass, through the memory of his name, to his posterity: he is able to leave them an ample patrimony: nor would it be difficult so to advance them in royal favor, that they might obtain rank among the nobles of the kingdom. Too many examples show how easy it is not only to be caught, but altogether fascinated, by such allurements. Yea, the greater part know, by their own experience, that, as soon as the least ray of hope beams upon us, from the world, we are torn away from the Lord, and alienated from the pursuit of the heavenly life. If a very few drops thus inebriate our flesh, how dangerous is it to drink from the full bowl? But to all the riches and honors of Egypt, Jacob opposes the vision in which God had adopted himself and his race, as his own people. Whenever, therefore, Satan shall try to entangle us with the allurements of the world, that he may draw us away from heaven, let us remember for what end we are called; in order that, in comparison with the inestimable treasure of eternal life, all that the flesh would otherwise prefer, may become loathsome. For, if holy Joseph formerly held an obscure vision in such esteem, that, for this sole object, forgetting Egypt, he gladly passed over to the despised flock of the Church; how shameful, at this day, is our folly, how vile our stupor, how detestable our ingratitude, if, at least, we are not equally affected, when our heavenly Father, having opened the gate of his kingdom, with unutterable sweetness invites us to himself? At the same time, however, we must observe, that holy Jacob does not obtrude vain imaginations, for the purpose of alluring his son; but places before him the sure promise of God, on which he may safely rely. Whence we are taught, that our faith is not rightly founded on anything except the sole word of God; and also, that this is a sufficiently firm support of faith, to prevent it from ever being shaken or overthrown by any devices whatever. Wherefore, whenever Satan attempts to draw us hither and thither by his enticements, let us learn to turn our minds to the word of God, and so firmly to rely upon its hidden blessings, that, with a lofty spirit, we may spurn those things which the flesh now sees and touches. Jacob says that God appeared to him in the land of Canaan, in order that Joseph, aspiring after that land, might become alienated in the affection of his heart from the kingdom of Egypt.
And blessed me. In this place the word blessed does not signify the present effect or manifestation of a happy life, in the way in which the Lord is sometimes said to bless his people, when he indeed declares, by the favor with which he follows them, that he openly makes them happy, because they are received under his protection. But Jacob regards himself as blessed, because he, having embraced the grace promised to him, does not doubt of its effect. And, therefore, I take what immediately follows; namely, I will make thee fruitful, etc., as explanatory of what precedes. Now the Lord promised that he would cause an assembly of nations to descend from him: because thirteen tribes, of which the whole body of the nation consisted, were, in a sense, so many nations. But since this was nothing more than a prelude to that greatness w…
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5
And now thy two sons. Jacob confers on his son the special privilege, that he, being one, should constitute two chiefs; that is, that his two sons should succeed to an equal right with their uncles, as if they had been heirs in the first degree. But what is this! that a decrepit old man assigns to his grandchildren, as a royal patrimony, a sixth part of the land in which he had entered as a stranger, and from which now again he is an exile! Who would not have said that he was dealing in fables? It is a common proverb, that no one can give what he has not. What, therefore, did it profit Joseph to be constituted, by an imaginary title, lord of that land, in which the donor of it was scarcely permitted to drink the very water he had dug for with great labour, and from which, at length, famine expelled him? But it hence appears with what firm faith the holy fathers relied upon the word of the Lord, seeing they chose rather to depend upon his lips, than to possess a fixed habitation in the land. Jacob is dying an exile in Egypt; and meanwhile, calls away the governor of Egypt from his dignity into exile, that he may be well and happy. Joseph, because he acknowledges his father as a prophet of God, who utters no inventions of his own, esteems as highly the dominion offered to him, which has never yet become apparent, as if it were already in his possession. Moreover, that Jacob commands the other sons of Joseph, (if there should be any,) to be reckoned in the families of these two brothers, is as if he directed them to be adopted by the two whom he adopts to himself.
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7
And as for me, when I came from Padan. He mentions the death and burial of his wife Rachel, in order that the name of his mother might prove a stimulus to the mind of Joseph. For since all the sons of Jacob had sprung from Syria, it was not a little to the purpose, that they should be thoroughly acquainted with the history which we have before considered, namely, that their father, returning into the land of Canaan, by the command and under the protection of God, brought his wives with him. For if it was not grievous to women, to leave their father, and to journey into a distant land, their example ought to be no slight inducement to their sons to bid farewell to Egypt; and at the command of the same God, strenuously prepare themselves for taking possession of the land of Canaan.
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8
And Israel beheld Joseph's sons. I have no doubt that he had inquired concerning the youths, before he called them his heirs. But in the narration of Moses there is a hysteron proteron. And in the answer of Joseph we observe, what we have elsewhere alluded to, that the fruit of the womb is not born by chance, but is to be reckoned among the precious gifts of God. This confession indeed finds a ready utterance from the tongues of all; but there are few who heartily acknowledge that their seed has been given them by God. And hence a large proportion of man's offspring becomes continually more and more degenerate: because the ingratitude of the world renders it unable to perceive the effect of the blessings of God. We must now briefly consider the design of Moses: which was to show that a solemn symbol was interposed, by which the adoption might be ratified. Jacob puts his hands upon his grandsons; for what end? Truly to prove that he gave them a place among his sons: and thus constitutes Joseph who was one, into two chiefs. For this was not his wish as a private person; according to the manner in which fathers and grandfathers are wont to pray for prosperity to their descendants: but a divine authority suggested it, as was afterwards proved by the event. Therefore he commands them to be brought near to him, that he might confer on them a new honor, as if he had been appointed the dispenser of it by the Lord; and Joseph, on the other hand, begins with adoration, giving thanks to God.
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12
And Joseph brought them out. Moses explains more fully what he had touched upon in a single word. Joseph brings forth his sons from his own lap to his father's knees, not only for the sake of honor, but that he may present them to receive a blessing from the prophet of God; for he was certainly persuaded, that holy Jacob did not desire to embrace his grandsons after the common manner of men; but inasmuch as he was the interpreter of God, he wished to impart to them the blessing deposited with himself. And although, in dividing the land of Canaan, he assigned them equal portions with his sons, yet the imposition of his hands had respect to something higher; namely, that they should be two of the patriarchs of the Church, and should hold an honorable preeminence in the spiritual kingdom of God.
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14
And Israel stretched out his right hand. Seeing his eyes were dim with age, so that he could not, by looking, discern which was the elder, he yet intentionally placed his hands across. And therefore Moses says that he guided his hands wittingly, because he did not rashly put them forth, nor transfer them from one youth to the other for the sake of feeling them: but using judgment, he purposely directed his right hand to Ephraim who was the younger: but placed his left hand on the first-born. Whence we gather that the Holy Spirit was the director of this act, who irradiated the mind of the holy man, and caused him to see more correctly, than those who were the most clear-sighted, into the nature of this symbolical act. I shall avoid saying more, because we shall be able to inquire into it from other passages.
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15
God before whom. Although Jacob knew that a dispensation of the grace of God was committed to him, in order that he might effectually bless his grandchildren; yet he arrogates nothing to himself, but suppliantly resorts to prayer, lest he should, in the least degree, detract from the glory of God. For as he was the legitimate administrator of the blessing, so it behaved him to acknowledge God as its sole Author. And hence a common rule is to be deduced for all the ministers and pastors of the Church. For though they are not only called witnesses of celestial grace, but are also entrusted with the dispensation of spiritual gifts; yet when they are compared with God, they are nothing; because he alone contains all things within himself. Wherefore let them learn willingly to keep their own place, lest they should obscure the name of God. And truly, since the Lord, by no means, appoints his ministers, with the intention of derogating from his own power; therefore, mortal man cannot, without sacrilege, desire to seem anything separate from God. In the words of Jacob we must note, first, that he invokes God, in whose sight his fathers Abraham and Isaac had walked: for since the blessing depended upon the covenant entered into with them, it was necessary that their faith should be an intervening link between them and their descendants. God had chosen them and their posterity for a people unto himself: but the promise was efficacious for this reason, because, being apprehended by faith, it had taken a lively root. And thus it came to pass, that they transmitted the light of succession to Jacob himself. We now see that he does not bring forward, in vain, or unseasonably, that faith of the fathers, without which he would not have been a legitimate successor of grace, by the covenant of God: not that Abraham and Isaac had acquired so great an honor for themselves, and their posterity; or were, in themselves, so excellent; but because the Lord seals and sanctions by faith, those benefits which he promises us, so that they shall not fail.
The God which fed me. Jacob now descends to his own feelings, and states that from his youth he had constantly experienced, in various ways, the divine favor towards him. He had before made the knowledge of God received through his word, and the faith of his fathers, the basis of the blessing he pronounces; he now adds another confirmation from experience itself; as if he would say, that he was not pronouncing a blessing which consisted in an empty sound of words, but one of which he had himself enjoyed the fruit, all his life long. Now though God causes his sun to shine indiscriminately on the good and evil, and feeds unbelievers as well as believers: yet because he affords, only to the latter, the peculiar sense of his paternal love in the use of his gifts, Jacob rightly uses this as a reason for the confirmation of his faith, that he had always been protected by the help of God. Unbelievers are fed, even to the full, by the liberality of God: but they gorge themselves, like swine, which, while acorns are falling for them from the trees, yet have their snouts fixed to the earth. But in God's benefits this is the principal thing, that they are pledges or tokens of his paternal love towards us. Jacob, therefore, from the sense of piety, with which the children of God are endued, rightly adduces, as proof of the promised grace, whatever good things God had bestowed upon him; as if he would say, that he himself was a decisive example to show how truly and faithfully the Lord had engaged by covenant to be a father to the children of Abraham. Let us also learn hence, carefully to consider and meditate upon whatever benefits we receive from the hand of God, that they may prove so many supports for the confirmation of our faith. The best method of seeking God is to begin at his word; after this, (if I may so speak,) experimental knowledge is added. Now whereas, in this place, the singular gratitude of the holy…
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5 more notes on this passage are in the library.
Jamieson–Fausset–Brown
2
Israel strengthened himself, and sat upon the bed--In the chamber where a good man lies, edifying and spiritual discourse may be expected.
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3
God Almighty appeared unto me at Luz--The object of Jacob, in thus reverting to the memorable vision at Beth-el [Gen 28:10-15] --one of the great landmarks in his history--was to point out the splendid promises in reserve for his posterity--to engage Joseph's interest and preserve his continued connection with the people of God, rather than with the Egyptians.
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4
Behold, I will make thee fruitful--This is a repetition of the covenant (Gen 28:13-15; Gen 35:12). Whether these words are to be viewed in a limited sense, as pointing to the many centuries during which the Jews were occupiers of the Holy Land, or whether the words bear a wider meaning and intimate that the scattered tribes of Israel are to be reinstated in the land of promise, as their "everlasting possession," are points that have not yet been satisfactorily determined.
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5
thy two sons, Ephraim and Manasseh--It was the intention of the aged patriarch to adopt Joseph's sons as his own, thus giving him a double portion. The reasons for this procedure are stated (Ch1 5:1-2).
are mine--Though their connections might have attached them to Egypt and opened to them brilliant prospects in the land of their nativity, they willingly accepted the adoption (Heb 11:25).
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Bring them, I pray thee, unto me, and I will bless them--The apostle (Heb 11:21) selected the blessing of Joseph's son as the chief, because the most comprehensive, instance of the patriarch's faith which his whole history furnishes.
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Joseph took them both--The very act of pronouncing the blessing was remarkable, showing that Jacob's bosom was animated by the spirit of prophecy.
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Israel said unto Joseph, Behold, I die--The patriarch could speak of death with composure, but he wished to prepare Joseph and the rest of the family for the shock.
but God shall be with you--Jacob, in all probability, was not authorized to speak of their bondage--he dwelt only on the certainty of their restoration to Canaan.
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moreover I have given to thee one portion above thy brethren--This was near Shechem (Gen 33:18; Joh 4:5; also Jos 16:1; Jos 20:7). And it is probable that the Amorites, having seized upon it during one of his frequent absences, the patriarch, with the united forces of his tribe, recovered it from them by his sword and his bow.
Next: Genesis Chapter 49
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