Jacob Blesses Joseph s Sons

XI. Theme: Jacob Blesses Joseph s Sons 14-Aug-05 Genesis 47:13-48:22 God blesses the people of Egypt through Joseph and Joseph s sons through Jacob, thus furthering both the promises of God and their fulfillment. Key Verses: Genesis 48:15-16 15 And he blessed Joseph, and said: God, before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long to this day, 16 the Angel who has redeemed me from all evil, bless the lads; let my name be named upon them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. Review Last week we looked at Genesis 46:1-47:12. I divided this section up into three main topics. First, we considered the promises of God in 46:1-4. Jacob headed towards Egypt, but was uncertain about that destination. And so he worshiped God at Beersheba and in response, God granted him a third visionary experience. God reassured Jacob that he should go down into Egypt. Furthermore, God reiterated the covenant promises and indicated that the growth of the nation of Israel would occur in Egypt, not in Canaan as Jacob might have thought. God encouraged Jacob by promising that he (and his descendants) would one day return to the Promised Land. Finally, God comforted Jacob by telling him he would die peacefully in his son Joseph s presence. The largest section of the text described the people of God in 46:5-27. We have a headcount of those who descended into Egypt. However, the purpose of the enumeration was primarily theological, not genealogical. In Genesis 10 we had the seventy nations representing all of mankind. However, they were sinful and were scattered at Babel. God began working His plan of salvation by selecting one man, Abraham, and building up a new nation through him. The seventy descendants of Abraham that went to Egypt are representative of that new nation, and in fact, are a replacement nation for the whole of sinful humanity. God s activity in redemptive history would not be through the seventy nations, but through this replacement nation sprung up from seventy souls. And ultimately, it would be one descendant of Jacob, the Seed of Abraham, Jesus Christ, who would reconcile lost sinners of all nations to God by being the perfect substitute for sin. Finally, we saw the provision of God in 46:27-47:12. Through Joseph and Pharaoh, Jacob s family is permanently given the best land in Egypt, the land of Goshen, to settle and raise their livestock. It was a sheltered area, perfect for the new nation to develop without outside contamination, such as they would have experienced in Canaan. They are granted royal privileges and legal status uncommon for foreigners. God s providence has accomplished His will. Jacob and sons are exactly where they need to be at this stage of redemptive history as God prepares them for the next stage the development of a family into a nation. Introduction Structurally, we will be looking at the eleventh panel and the first half of the twelfth panel. I m dividing the text up this way because the eleventh panel (47:13-27) concerning Joseph s rule over Egypt is relatively short, while the twelfth panel (47:28-49:33) concerning the blessings of Jacob is much longer and contains a lot of detail that we would not be able to cover in one Genesis IV Notes. Doc p. 110 DSB 9-Sep-05

lesson. So, this week we will look at the blessing that Joseph is to Egypt and the blessing that Jacob bestows on Joseph s sons. Next week we will look at the blessing that Jacob bestows on his own sons. Structure of Panel 11 a famine in Egypt and Canaan (47:13) b Joseph gathers money for Pharaoh by selling grain (47:14) c Joseph gathers livestock in exchange for grain (47:15-17) d CENTER: Jacob gathers land and people (as servants) for Pharaoh (47:18-20) c Joseph controls people (but not priests) (47:21-22) b Joseph gathers double tithe (20% tax) for Pharaoh (except from priests) (47:23-26) a Israel prospers in Goshen (47:27) Structure of Panel 12 a summary of Jacob s life (47:28-29a) nearing death b Jacob charges Joseph to bury him in Hebron (47:29b-31) c Jacob blesses Joseph s two sons, who have equal status with his own twelve sons (48:1-20) d CENTER: Jacob blesses Joseph (48:21-22) c Jacob blesses his twelve sons (49:1-28) b Jacob charges his sons to bury him in Hebron (49:29-32) a summarizing statement (49:33) Jacob s death A. Joseph Rules over Egypt (47:13-27) As we come to this passage, we have a bit of a difficult interpretative issue facing us. I ve entitled this section as Joseph Rules over Egypt, but it could also be entitled, Joseph Enslaves Egypt. Some headline writers at the New York Times might put this spin on it, Whiny Hebrew Exacts Revenge on Former Masters by Reducing Them to Abject Slavery and Oppression. Like a good newspaper article is supposed to do, the Bible gives us just the facts. We are challenged to interpret them. How we do so is determined in part by our biases. Consider these comments from a conservative writer, Wallace: We are perhaps perplexed that during the last few years of the prevailing famine, when the poor in Egypt were so desperately suffering from hunger, Joseph deliberately brought the whole population into complete subjection to Pharaoh. He created a system in which gross inequality between rulers and ruled would be perpetuated, and he showed no trace of perplexity over the social or practical implications of his actions, or of sympathy for the deepening wretchedness of the common people. This is the third time in the narrative that Joseph s behavior is open to criticism. So far we have been able to find excuses. But in this final case we are forced to join in the censure. Joseph s fault here was simply that he acted harshly and without pity in the face of massive human misery. We believe that if Joseph at the climax of his rule in Egypt had remained as sensitive to God s guidance as he had been during the days of his own suffering and his deep concern over his brothers, he would have acted differently. He was infected by the corruption that so often mars those who wield great power and continually want more power, thus losing the common touch. Has Joseph become a despot? Is he no longer sensitive to human misery, having experienced so much himself? Has he become corrupted by absolute power? Or is he once again, Genesis IV Notes. Doc p. 111 DSB 9-Sep-05

misunderstood? I believe that Joseph is acting godly in this passage, and hope to show that as we go through the text. 1. Joseph Gains (47:13-26) Genesis 47:13-26 gives us the overview of the famine years and Joseph s work in that time. During these years, Joseph accomplished what he sets out to do: namely, he feeds the people of Egypt during this difficult time period. While doing so, he gained all of Egypt for Pharaoh in stages: 1) their money (47:14); 2) their livestock (47:15); 3) their land (47:20); and 4) even the people themselves as slaves or indentured servants (47:21). Egyptologist K. A. Kitchen observes: Joseph s economic policy simply made Egypt in fact what it always was in theory: the land became Pharaoh s property and its inhabitants his tenants. The uprooting of the people in verse 21 sounds particularly severe: And as for the people, he moved them into the cities, from one end of the borders of Egypt to the other end. This sounds like the policy of relocation used by later empires such as the Assyrians to scatter conquered peoples and break their resistance. However, this verse is difficult to translate and there are several other possible translations which are likely better. First, it may mean that Joseph reduced the people to servitude from one end of the kingdom to the other. In this case, it is simply summarizing what the rest of the text has stated. Alternately, it could mean that Joseph caused the people to pass over to the cities. In this rendition, the meaning is that the people would have to travel to the cities to receive the grain stored in the granaries. Whichever translation is more accurate, either one is better than the implication of forced relocation. The condition of slavery that the people were in is more akin to indentured servanthood than the type of slavery in American history that we are more accustomed to thinking about. The Egyptians had lost their freedom, yes; but in turn they received tremendous security because now the Pharaoh was responsible to feed them and take care of them. We can see that in verses 23-24, because Joseph is providing seed for the people to farm the land. The people then have the responsibility to farm that land (which is now the Pharaoh s) and to pay back a double-tithe of 20% to the Pharaoh s household. However, the people get to keep 80% of the crops for their own use. Some would see this taxation as confiscatory terms. Others might see a 20% tax rate as liberating. Again, we often use modern filters to consider whether these economics were fair or burdensome. However, I am almost certain that in Joseph s day, a 20% tax rate would have been viewed as a very positive, liberating economic policy. 2. Egypt Prospers (47:25) Our key for understanding the passage is verse 25: So they said, You have saved our lives; let us find favor in the sight of my lord, and we will be Pharaoh s servants. How did the people respond to the economic policies of Joseph? Did they mourn the loss of their money and livestock and land and freedom? No! On the contrary, they rejoiced in the salvation and security that Joseph had provided to them. Joseph s enslavement was a blessing for the Egyptians; by implication it was part of the blessing Jacob bestowed on Pharaoh. Indeed, the Egyptians rejoiced at their enslavement (Jordan). Joseph is not a pagan prince who arbitrarily and capriciously enslaves his subjects. Rather, he is a Christian prince, an enlightened monarch, who is portrayed here as a savior, as a type of Christ. Jordan makes some helpful comments here: Security and freedom are ideas that are often pitted against one another. But security and freedom go together, and there cannot be one Genesis IV Notes. Doc p. 112 DSB 9-Sep-05

without the other. True security is the foundation of freedom. Biblically speaking, slavery is not necessarily the opposite of freedom. Ultimately the source of all freedom and security is God, and thus the two cannot be in conflict. The more fully in covenant with God we are, the more free we are, and the more secure we are. As the Church has always taught, slavery to God is the greatest freedom. The Egyptians did not perceive Joseph as an enslaver but as a liberator (Gen. 47:25). Even though they had been enslaved they did not feel that they were slaves. They had been delivered from the far more gruesome bondage of famine and death. Biblically speaking, men cannot be absolutely free. They are always in bondage to someone: God or else the enemies of God. Men in bondage to God are truly free. Men in bondage to other men or in bondage to sin and the fear of death are not free. The question, then, is whether enslavement to Pharaoh was a good or a bad thing. The answer should be obvious. Since Pharaoh was converted and ruled as God s representative, bondage to Pharaoh was a species of the liberating bondage of humanity to God. The people were delivered from the horrible bondage of famine and death, the judgment and result of their years of pagan apostasy, and delivered into the hands of a Christian ruler. 3. Israel Prospers (47:27) Verse 27 ends this panel and provides a contrast between the people of Egypt and the children of Israel. While the Hebrews lived in the land of Egypt, in the country of Goshen, their experience was different than that of the Egyptians. The Egyptians lost their land, their possessions, and their freedom. Meanwhile, the Hebrews lived in freedom on their own land and grew in possessions and numbers. God s blessing was clearly upon the two groups of people, but in different ways. At last the people of God were beginning to grow into the great nation that had been promised to Abraham. God s blessing is directly seen upon Israel. But it is also indirectly upon Egypt, for in blessing Israel, they themselves are also blessed. Promise is moving toward fulfillment. At this point, let me try and summarize a few key lessons from this short passage. First, this section highlights Joseph as the wise man who governs Egypt well. Ross writes: In Proverbs 8:15, wisdom declares, By me kings reign, and rulers decree justice. Joseph s administration of the affairs of Egypt during the famine exemplifies this perception of wisdom s importance. His purpose was to deliver his family, and the world as well, from the severe famine. He accomplished this deliverance through a wisdom given to him from above to discern the times and know the future. Through his wisdom Israel was able to prosper under Pharaoh s kindness, and because Pharaoh favored the seed of Abraham, he also grew wealthy. Second, Joseph is seen as the savior of Egypt. You have saved our lives (47:25). In this he is a type of Christ, who is the Savior of the whole world, to them that believe on Him. Joseph suffered humiliation before his exaltation; likewise, Christ suffered humiliation before exaltation (Phil 2:6-11). Third, Joseph s rule is contrasted with the Egypt of Moses day. The Egypt of Joseph s day is blessed because they show kindness to Joseph and his family the people of God. This fulfills the Abrahamic covenant. James Jordan would say that the nation of Egypt was converted. However, in time they apostatized, even as the nation of Israel apostatized. How does the story of Moses begin? With these ominous words, Now there a rose a new king over Egypt, who did not know Joseph (Ex. 1:8). The policy of this new administration was to oppress the Hebrews, Genesis IV Notes. Doc p. 113 DSB 9-Sep-05

not to bless them. Unknowingly, this new Pharaoh sealed the destruction of Egypt with his policy change, because the blessing only flowed from God to them when they showed favor to God s people. God s blessing became a curse, and instead of feeding the people of Egypt, God cursed them and plagued them. But that s a different story. Finally, we can see how Joseph s law is compared to the Mosaic Law. In many ways, Joseph s policies anticipated the Mosaic covenant. Wenham explains: The stages of increasing destitution described here have parallels in the Pentateuchal legislation. Debt led first to dependents of the debtor being taken into slavery (Ex. 21:2-11; Dt. 15:1-18; cf. Gen. 47:13-14), further debt to a man mortgaging his land (Lev. 25:25-34; cf. Gen. 47:20) and ultimately to the slavery of the debtor himself (Lev. 25:35-54; cf. Gen. 47:21). In Israel, as in Egypt, there were exemptions for priestly (Levitical) land (Lev 25:32-34; cf. Gen. 47:22). But whereas in Egypt the land and people belonged permanently to the Pharaoh, in Israel all Israelite slaves and mortgages were re leased in the year of Jubilee (Lev. 25:28, 54). In summary, in this passage, Joseph is portrayed as a wise, compassionate ruler whose laws are just and provide salvation for his people from certain starvation and death. Far from the harsh despot described by Wallace, Joseph is in fact a type of Christ in his wisdom, rule, law, and salvation work. B. Jacob Prepares to Die in Egypt (47:28-31) This is the first of four deathbed scenes of Jacob (47:28-31; 48:1-22; 49:1-28; 49:29-33). Jacob arrived in Egypt when he was 130 years (47:9). He lived in Egypt 17 more years before his death at the age of 147 (47:28). This seventeen year period numerically is the sum of the perfect number (7) and the complete number (10), and thus may indicate a complete, ideal period of time given by God to Jacob to enjoy his son Joseph and the peace and prosperity of life in Egypt. Almost certainly this final 17 year period of Jacob s life corresponds to the first 17 year period of Joseph s life (cp. 37:2). Thus, Jacob was with Joseph for the first seventeen years of his son s life and the last 17 years of his own life. Interestingly, when Jacob believes he is dying, he asks for Joseph to receive and carry out his dying wish, not his eldest son Reuben. There may be many reasons for this, including his love of Joseph and Joseph s position of power in Egypt. It may also be related to the promise God made to him about Joseph putting his hand on Jacob s eyes in death (46:4). But more important than whom he asks is what he asks. Jacob asks Joseph to bury his body in Canaan, not in Egypt. This is an incredibly rich request, theologically. Jacob is demonstrating tremendous faith upon his deathbed in making this request. Abraham, Isaac, and Jacob had all been given promises that the land of Canaan would one day belong to their descendants. So far, what did they have to show for these promises after 232 years? Abraham had bought a burial plot for Sarah, and Jacob had purchased some land near Shechem. That s it. And yet Jacob is clinging to those promises. Jacob knew that his family s future lay in Canaan, not in Egypt. God had promised it to him 17 years before, on his way down into Egypt: I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will put his hand on your eyes (46:4). And now Jacob is asking Joseph and the rest of his family to remember that promise of God. Jacob s body will be, as it were, the down payment on that inheritance. Wenham states: Jacob, in life too often the cunning schemer who Genesis IV Notes. Doc p. 114 DSB 9-Sep-05

trusted his own wiliness to achieve his ends, now in the face of death shows that his ultimate hope is the promise of God. How important was this request for Jacob? The importance can be seen in how he asks Joseph to promise to carry it out: Please put your hand under my thigh (47:29). This is the same symbolic gesture that Abraham uses when he sends his servant to find a bride for Isaac (24:2, 9). Like Abraham s servant, Joseph agrees to the task set before him. And also like Abraham s servant, Joseph completes his mission, as we will see in two weeks (50:4-14). Finally, Jacob bowed himself on the head of the bed (47:31). This may sound like he was old and tired, but there is more here. The NIV translation is helpful at this point: Israel worshiped as he leaned on the top of his staff. Jacob (or Israel as he is called here), did more than just bow his head in weariness. He bowed his head in worship. Jacob praised God upon his death bed. Now, it took him a while to die, as we will see in the next two chapters, but nonetheless, we get some indication of the heart of this old man here. His theology is right, and his heart is right. Despite his days being few and evil (47:9), at the end of them he can worship God and thank Him for the many blessings he has received. C. Jacob Blesses the Sons of Joseph (48:1-22) And that brings us to the many blessings that Jacob himself bestows. In chapter 48, Jacob blesses the sons of Joseph, and then in chapter 49 he blesses his own sons. Through Jacob s dying words, [Moses] is able to sum up the theme of Genesis, to point to the fulfillment of the promises made to Abraham and Isaac about land, descendants, covenant, and blessing to the nations. The story of Jacob is dominated by his quest for blessing. Now at the end of his life that quest is completed (Wenham). There is something ironic in Genesis 48, for it reminds us of the passion of Jacob s youth his desire to gain the birthright and the blessing from his father Isaac. In Genesis 27, Jacob tricks the old and blind Isaac into giving the blessing to the younger son. Now, here in Genesis 49, the old and blind Jacob knowingly transfers the blessing to the younger grandson, Ephraim instead of his older brother Manasseh. In fact, the writer of the book of Hebrews chooses this event, out of all the incidents in Jacob s life, to highlight his faith: By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff (Heb. 11:21; cp. Gen. 47:31). Jacob s twin acts of worshipping God on his deathbed and blessing the younger rather than the elder in submission to the will of God are held up as the prime examples of Jacob s faith in the book of Hebrews. Perhaps this is not what we would have picked, but the New Testament emphasis highlights the importance of this chapter. In our remaining time today, let us look at the blessings given to the sons of Joseph. 1. Jacob Remembers (48:1-7) Joseph brings his two sons, Manasseh and Ephraim to the death bed of Jacob to receive a blessing from the dying patriarch. When Jacob hears of their approach, he receives strength enough to sit up. But before he proclaims the blessing, the old man reminisces. First, he recalls his encounters with God at Bethel (here called by its ancient name of Luz). Remember, Jacob visited Bethel twice in his journeys. The first time was in Genesis 28 as he fled the wrath of his brother Esau and was leaving the land. It was at this occasion that Jacob Genesis IV Notes. Doc p. 115 DSB 9-Sep-05

saw the vision of the heavenly ladder and heard the covenant promises of God for the first time. Much later in his life, Jacob returned to Bethel (Gen. 35:9-15) to complete the vow he had made there the first time. Again, Jacob heard the covenant blessings and promises of God. Here in Genesis 48, Jacob reviews the promises of land and descendants. He is once more reminding Joseph and the rest of the family that Egypt is not their permanent residence God has something better in store for them. Jacob began to see the fulfillment of the promises in his lifetime. He was fruitful and multiplied, having twelve sons. And those twelve sons were fruitful and multiplied exceedingly (cp. 47:27). But Jacob goes beyond that and declares his intent to adopt his two grandsons, Manasseh and Ephraim, the sons of Joseph. All of a sudden, Manasseh and Ephraim become joint-heirs of Jacob, along with all of their uncles. Eveson writes: They became tribes in their own right alongside the other eleven. In this way, Joseph was honored by Jacob. Through his sons, whom Jacob had adopted as his own, Joseph received a double share in the land of promise and a place of prominence, as the future history of Israel would reveal. Any additional sons of Joseph (although no other sons are mentioned) were to be reckoned among the tribes of Ephraim and Manasseh (48:6). This act of Jacob s is very important. In essence, he is altering the very tribal structure of Israel. Although we commonly talk about the twelve tribes of Israel, in essence there were thirteen, for Joseph received a double portion through the tribes of Ephraim and Manasseh. Only twelve of the tribes received any land, for Levi s portion of the inheritance was the priestly service. Why does Jacob do this? 1 Chronicles gives us some insight: 1 Chronicles 5:1-2 1 Now the sons of Reuben the firstborn of Israel he was indeed the firstborn, but because he defiled his father's bed, his birthright was given to the sons of Joseph, the son of Israel, so that the genealogy is not listed according to the birthright; 2 yet Judah prevailed over his brothers, and from him came a ruler, although the birthright was Joseph's. Reuben was Jacob s firstborn son by the unloved wife, Leah. However, because of Reuben s sin in 35:22 of sleeping with his father s concubine, he is passed over for the double portion of the inheritance blessing. Instead, that double portion is given to Joseph, the firstborn son of the beloved wife, Rachel. And Jacob accomplishes that double inheritance by announcing his intention to adopt Manasseh and Ephraim as his own sons and elevate their status within the family. After announcing his intention to adopt Joseph s two sons, Jacob again lapses into another memory, this time of his beloved wife, Rachel. Thinking of Joseph and his sons reminded Jacob of Joseph s mother. Jacob had suffered great loss when the love of his life died. But he is not bitter in his memory, for he is surrounded by her offspring, his son and grandsons. The mention of Rachel also reminds us that she was buried in the Promised Land, and that is the dying wish of Jacob as well. 2. Jacob Adopts (48:8-12) In verses 8-12 we have the formal adoption of Jacob s two grandsons. Jacob is not senile; his question, Who are these? doesn t mean he has forgotten to whom he is talking. Rather is it a question with ritual or legal significance. We see the same sort of thing when Isaac prepares to bless the son who he thought was Esau (27:18). Again, this whole scene is reminiscent of that Genesis IV Notes. Doc p. 116 DSB 9-Sep-05

earlier one with Isaac and Jacob, right down to the detail of Jacob s failing eyesight (48:10), reminding us of Isaac s blindness (27:1). In the earlier case, Isaac s physical blindness was a picture of his spiritual blindness at that time. However, here in Genesis 48, Jacob is described as Israel, so the physical blindness is just that, physical. Jacob is seeing quite clearly with his spiritual eyes; in fact, his spiritual eyesight is better than Joseph s, as we will shortly see. The phrase So Joseph brought them from beside his (Israel s) knees (48:12) is an interesting one. Most commentators believe this has ritual significance. First of all, we need to get the picture of little boys dangling on their grandfather s knees out of our heads. Remember, both Manasseh and Ephraim were born during the seven years of plenty. Jacob did not arrive in Egypt until the second year of famine, and since that time seventeen years had passed. So, both of these grandsons are at least twenty years old, and the weight of two grown men most certainly would have been more than frail Jacob could have handled on his knees! Rather, the phrase has to do with adoption. Remember that earlier in Genesis we saw this sort of phrase in relation to surrogate motherhood. The barren Rachel tells Jacob, Here is my maid Bilhah; go in to her, and she will bear a child on my knees, that I also may have children by her (30:3). In other words, Bilhah would bear a son, but Rachel would adopt it as hers, on her knees. In the presence case, Jacob had his two grandsons come close to him (vv. 9-10); perhaps standing between his knees, to symbolize that they came from his loins and thus were his adopted sons. 3. Jacob Blesses (48:13-20) a. First Blessing (48:13-16) Joseph very carefully leads his two sons before his father, placing the older son Manasseh in front of Jacob s right hand, and the younger son Ephraim in front of Jacob s left hand. Obviously, this positioning is significant, because in the Bible the right hand is considered the place of honor, importance, and blessing. Consider these examples: Psalm 110:1 The LORD said to my Lord, Sit at My right hand, till I make Your enemies Your footstool. Matthew 25:33 And He will set the sheep on His right hand, but the goats on the left. Although Joseph sets the brothers in place according to birth, God through Jacob has other plans. Carefully, deliberately, knowingly, Jacob crosses his hands, placing the left hand on Manasseh s head, and the all important right hand on the head of the younger, Ephraim. With this posture, Jacob proceeds to bless his adopted sons, the sons of Joseph. This was no mistake; Isaac was tricked into giving the blessing to Jacob instead of Esau, but now Jacob through the inspiration of the Spirit of God with full understanding chooses to bless the younger ahead of the elder. Why should this be any surprise to us? If we have read the book of Genesis carefully, we are not surprised to see that the natural order is overturned and that the younger is preferred over the elder. This is God s pattern throughout the book of Genesis, to demonstrate to us that He is no respecter of persons. Let s review the list: Abel (and then Seth) over Cain; Shem over Ham and Japheth; Abram over Haran and Nahor; Isaac over Ishmael; Jacob over Esau; Joseph over his ten brothers; Judah over Reuben, Simeon, and Levi; Perez over Zerah; and now Ephraim over Manasseh. Eveson writes: God s blessings come to those who do not deserve it, who have no Genesis IV Notes. Doc p. 117 DSB 9-Sep-05

natural rights to them. God ordains to bless the underdog. We are saved not because we belong to a special race, family or nation, but on account of God s free grace. Once Jacob crosses his hands, the text says that blessed Joseph (48:15). Most likely, this means that he blessed Joseph through his two sons. Joseph received a double portion through Ephraim and Manasseh; it is in this sense that Joseph is blessed. In his blessing, Jacob invokes a three-fold name for God. First, he describes Him as the God of his fathers Abraham and Isaac. Jacob is orthodox. He is not off the reservation, inventing some new religion. He is true to the God of his fathers. Jacob is passing on the teachings and traditions of that faith to his descendants as a faithful head of the household. Secondly, Jacob acknowledges that this family God is also his personal God: The God who has fed me all my life long to this day (48:15). The Hebrew phrase for fed literally means shepherded. Jacob was a shepherd all his life and knew something about sheep (cp. 30:25-43). And so he could say with great confidence that the Lord was his shepherd; he did not want. This is the first reference in the Bible to God as a shepherd, but certainly not the last! The third reference is to The Angel who had redeemed me from all evil (48:16). The reference to the Angel reminds us of Jacob s personal encounters with his personal God, especially the wrestling match at Peniel where he clung to the Lord for a blessing and had his name changed to Israel, Prince with God. But even beyond that, Jacob confesses that God is his redeemer, his go el (cp. Lev. 25:23-49). As we remember from the book of Ruth, the go el is the kinsmanredeemer who rescues the relative from trouble. In the case of Ruth, Boaz was her go el. But Jacob says that God is his redeemer, saving him from evil. What a testimony Jacob gives in just three lines! This is the God that Jacob prays to, that Jacob asks to bless Ephraim and Manasseh the God of their fathers, the Shepherd of His people, and the Redeemer of Israel. Jacob s first blessing in the name of this God is simple he asks God to include them in the promised blessings giving to himself, Isaac, and Abraham. b. Joseph Objects (48:17-18) Joseph was clearly displeased by his father s hand-crossing and sought to switch the hands back before any further damage was done. Of all the actions of Joseph described in Genesis, this one perhaps comes the closest to being blameworthy. Remember, critics have criticized (unfairly I think) Joseph for being a whiny brat in Genesis 37, for being cruel and insensitive to his brothers in Genesis 44-45, and for being harsh and overbearing to the Egyptians in Genesis 47, but this is the one incident in Joseph s life where I think he was wrong. Jacob was acting according to the will of God, and it was inappropriate for Joseph to censure his father and try to correct him. It is at this point that the physically blind Jacob has more spiritual insight than his son. Joseph should have known better; he should have understood. After all, he was nearly the youngest of 12 brothers, and yet the Lord had set him over the rest of his family, so that they bowed to him in homage, just as his teenage dreams had foretold. c. Second Blessing (48:19-20) Jacob took Joseph s objection in stride. I know my son, I know. Up to this point, the blessing had been equal on both sons, only the hand positions were different. But now that Joseph has brought up the point, Jacob finishes it by setting Ephraim before Manasseh and giving him the greater blessing. Although Manasseh will be great, the descendants of Ephraim will be even Genesis IV Notes. Doc p. 118 DSB 9-Sep-05

greater. Even as Jacob prophesies here, so it comes to pass. The two tribes of Ephraim and Manasseh were to receive the largest allotments of land in Canaan. These two tribes became the economic and political core of northern Israel (Hartley). However, Ephraim has the preeminence. In time, the northern kingdom of Israel would often be referred to as Ephraim (e.g., Is. 7:2, 5, 8-9, 17; Hos. 5:3, 5, 9, 11-14). Truly, the saying May God make you as Ephraim and Manasseh would have to be considered a great compliment or blessing based on the success that these two tribes had. 4. Joseph Inherits (48:21-22) Jacob closes his interview with Joseph and sons by returning to the subject of the Promised Land once again. We can see how important the fulfillment of God s promises are to him, since he is constantly bringing our attention back to the fact that Egypt is not their home. God has promised to return his family to Canaan, and Jacob is clinging to that promise. Verse 22 is a bit obscure and the Hebrew is difficult to understand. Jacob bequeaths a portion of land to Joseph, separate from the inheritance due to the rest of his brothers. In a sense, this is a special, personal bequest. The problem lies in the translation of the Hebrew word for portion. The word also shoulder, possibly as in a mountain-slope. The Hebrew word is Shechem, the same word as the name of the town in Genesis 34 where Jacob settled down, bought some land, and then watched helplessly as Simeon and Levi destroyed the town to avenge the rape of their sister Dinah. Jacob says that he won this shoulder in battle. Possibly he is referring to the town of Shechem itself, but that was destroyed by Simeon and Levi, not Jacob. It may refer to another piece of property that he gained while living near Shechem. However, the Scripture is silent on this event. We do know that the town of Shechem would later fall within the territory of Manasseh, and that Joseph would be buried there many years after his death, in the plot of ground that Jacob had bought (Jos. 24:32). There is one other reference in Scripture that refers to this special inheritance that Joseph received from his father: So He [Jesus] came to a city of Samaria which is called Sychar, near the plot of ground that Jacob gave to his son Joseph (John 4:5). So, while the exact location and circumstances are unknown, it appears that Jacob gave a special inheritance of land to Joseph as a down payment on the promises of God being fulfilled when the entire nation of Israel departed Egypt to return to the Promised Land. Conclusion The section of Scripture we covered this morning is all about fulfillment. The promises of God made to Abraham, Isaac, and Jacob are being fulfilled. Because Egypt accepted Joseph and his family, they received the blessings of God. Jacob had blessed Pharaoh in 47:7-10. Now we see how Joseph blesses all of Egypt, by providing food and security and wise rule over them. The nations are blessed when they are in close proximity to the people of God. And then we see the people of God being blessed, as Jacob adopts his grandsons and blesses them, foretelling a future of great fruitfulness and achievement for them. The promises of God are being fulfilled. God is faithful to His people, and He continues to be faithful to this day. Close in Prayer. Next week: Lesson 12 Jacob Blesses Israel s Sons Gen. 49:1-28 Genesis IV Notes. Doc p. 119 DSB 9-Sep-05