Text -- Genesis 48:3 (NET)

48:3 Jacob said to Joseph, “The sovereign God appeared to me at Luz in the land of Canaan and blessed me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 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. 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.

JFB: Gen 48:3-4

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.

Clarke: Gen 48:3

God Almighty - אל שדי El Shaddai , the all-sufficient God, the Outpourer and Dispenser of mercies, (see Gen 17:1), appeared to me at Luz, afterwards called Beth-El; see Gen 28:13; Gen 35:6, Gen 35:9.

Calvin: Gen 48:3

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 which should afterwards follow, when God, having scattered seed over the whole world, should gather together a church for himself, out of all nations; we may, while we recognize the accomplishment of the benediction under the old dispensation, yet allow that it refers to something greater. When therefore the people increased to so great a multitude, and thirteen populous tribes flowed from the twelve patriarchs, Jacob began already to grow to an assembly of nations. But from the time that the spiritual Israel was diffused through all quarters of the world, and various nations were congregated into one Church, this multiplication tended towards its completion. Wherefore, it is no wonder that holy Jacob should so highly estimate this most distinguished mark of divine favor, though, indeed, it was deeply hidden from carnal perception. But inasmuch as the Lord had held him long in suspense, profane men have said, that the old man was in his dotage. Few indeed are to be found, in this age, like Joseph, who disregarding the enjoyment of pleasures which are at hand, yield entire submission to the plain declaration of God’s word. But as Jacob, relying in confidence on invisible grace, had overcome every kind of temptation: so now his son, and the true heir of his faith, regards with reverence the oracles of the Lord; esteeming more highly the promise which he was persuaded had come down from heaven, though it was in the form of a dream, than all the riches of Egypt which he enjoyed.

For an everlasting possession. We have elsewhere shown the meaning of this expression: namely, that the Israelites should be perpetual heirs of the land until the coming of Christ, by which the world was renewed. The Hebrew word עולם ( olam) is by some taken merely for a long time, by others for eternity: but seeing that Christ prolongs, to the end of time, the grace which was previously shadowed forth to the patriarchs; the phrase, in my judgment, refers to eternity. For that portion of land was promised to the ancient people of God, until the renovation introduced by Christ: and now, ever since the Lord has assigned the whole world to his people, a fuller fruition of the inheritance belongs to us.

TSK: Gen 48:3

God : Gen 17:1, Gen 28:3, Gen 35:11; Exo 6:3; Rev 21:11

appeared : Gen 28:12-19, Gen 35:6, Gen 35:7, Gen 35:9, Gen 35:11, Gen 35:12; Hos 12:4

Luz : Jdg 1:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 48:1-22

- Joseph Visits His Sick Father

The right of primogeniture has been forfeited by Reuben. The double portion in the inheritance is now transferred to Joseph. He is the first-born of her who was intended by Jacob to be his first and only wife. He has also been the means of saving all his father’ s house, even after he had been sold into slavery by his brethren. He has therefore, undeniable claims to this part of the first-born’ s rights.

Gen 48:1-7

After these things. - After the arrangements concerning the funeral, recorded in the chapter. "Menasseh and Ephraim."They seem to have accompanied their father from respectful affection to their aged relative. "Israel strengthened himself"- summoned his remaining powers for the interview, which was now to him an effort. "God Almighty appeared unto me at Luz."From the terms of the blessing received it is evident that Jacob here refers to the last appearance of God to him at Bethel Gen 35:11. "And now thy sons."After referring to the promise of a numerous offspring, and of a territory which they are to inherit, he assigns to each of the two sons of Joseph, who were born in Egypt, a place among his own sons, and a separate share in the promised land. In this way two shares fall to Joseph. "And thy issue."We are not informed whether Joseph had any other sons. But all such are to be reckoned in the two tribes of which Ephraim and Menasseh are the heads. These young men are now at least twenty and nineteen years of age, as they were born before the famine commenced. Any subsequent issue that Joseph might have, would be counted among the generations of their children. "Rachel died upon me"- as a heavy affliction falling upon me. The presence of Joseph naturally leads the father’ s thoughts to Rachel, the beloved mother of his beloved son, whose memory he honors in giving a double portion to her oldest son.

Gen 48:8-16

He now observes and proceeds to bless the two sons of Joseph. "Who are these?"The sight and the observant faculties of the patriarch were now failing. "Bring them now unto me, and I will bless them."Jacob is seated on the couch, and the young men approach him. He kisses and folds his arms around them. The comforts of his old age come up before his mind. He had not expected to see Joseph again in the flesh, and now God had showed him his seed. After these expressions of parental fondness, Joseph drew them back from between his knees, that he might present them in the way that was distinctive of their age. He then bowed with his face to the earth, in reverential acknowledgment of the act of worship about to be performed. Joseph expected the blessing to be regulated by the age of his sons, and is therefore, careful to present them so that the right hand of his dim-sighted parent may, without any effort, rest on the head of his first-born. But the venerable patriarch, guided by the Spirit of him who doth according to his own will, designedly lays his right hand on the head of the younger, and thereby attributes to him the greater blessing.

The imposition of the hand is a primitive custom which here for the first time comes into notice. It is the natural mode of marking out the object of the benediction, signifying its conveyance to the individual, and implying that it is laid upon him as the destiny of his life. It may be done by either hand; but when each is laid on a different object, as in the present case, it may denote that the higher blessing is conveyed by the right hand. The laying on of both hands on one person may express the fulness of the blessing conveyed, or the fullness of the desire with which it is conveyed.

Gen 48:15-16

And he blessed Joseph. - In blessing his seed he blesses himself. In exalting his two sons into the rank and right of his brothers, he bestows upon them the double portion of the first-born. In the terms of the blessing Jacob first signalizes the threefold function which the Lord discharges in effecting the salvation of a sinner. "The God before whom walked my fathers,"is the Author of salvation, the Judge who dispenses justice and mercy, the Father, before whom the adopted and regenerate child walks. From him salvation comes, to him the saved returns, to walk before him and be perfect. "The God, who fed me from my being unto this day,"is the Creator and Upholder of life, the Quickener and Sanctifier, the potential Agent, who works both to will and to do in the soul. "The Angel that redeemed me from all evil,"is the all-sufficient Friend, who wards off evil by himself satisfying the demands of justice and resisting the devices of malice. There is a beautiful propriety of feeling in Jacob ascribing to his fathers the walking before God, while he thankfully acknowledges the grace of the Quickener and Justifier to himself. The Angel is explicitly applied to the Supreme Being in this ministerial function. The God is the emphatic description of the true, living God, as contradistinguished from all false gods. "Bless the lads."The word bless is in the singular number. For Jacob’ s threefold periphrasis is intended to describe the one God who wills, works, and wards. "And let my name be put upon them."Let them be counted among my immediate sons, and let them be related to Abraham and Isaac, as my other sons are. This is the only thing that is special in the blessing. "Let them grow into a multitude."The word grow in the original refers to the spawning or extraordinary increase of the finny tribe. The after history of Ephraim and Menasseh will be found to correspond with this special prediction.

Gen 48:17-22

Joseph presumes that his father has gone astray through dulness of perception, and endeavors to rectify his mistake. He finds, however, that on the other hand a supernatural vision is now conferred on his parent, who is fully conscious of what he is about, and therefore, abides by his own act. Ephraim is to be greater than Menasseh. Joshua, the successor of Moses, was of the tribe of Ephraim, as Kaleb his companion was of Judah. Ephraim came to designate the northern kingdom of the ten tribes, as Judah denoted the southern kingdom containing the remaining tribes; and each name was occasionally used to denote all Israel, with a special reference to the prominent part. "His seed shall be the fullness of the nations."This denotes not only the number but the completeness of his race, and accords with the future pre-eminence of his tribe. In thee, in Joseph, who is still identified with his offspring.

At the point of death Jacob expresses his assurance of the return of his posterity to the land of promise, and bestows on Joseph one share or piece of ground above his brethren, which, says he, I took out of the hand of the Amorite with my sword and with my bow. This share is, in the original, שׁכם sh^e kem , Shekem, a shoulder or tract of land. This region included "the parcel of the field where he had spread his tent"Gen 33:19. It refers to the whole territory of Shekem, which was conquered by his sword and his bow, inasmuch as the city itself was sacked, and its inhabitants put to the sword by his sons at the head of his armed retainers, though without his approval Gen. 34. Though he withdrew immediately after to Bethel Gen. 35, yet he neither fled nor relinquished possession of this conquest, as we find his sons feeding his flocks there when he himself was residing at Hebron Gen 37:13. The incidental conquest of such a tract was no more at variance with the subsequent acquisition of the whole country than the purchase of a field by Abraham or a parcel of ground by Jacob himself. In accordance with this gift Joseph’ s bones were deposited in Shekem, after the conquest of the whole land by returning Israel. The territory of Shekem was probably not equal in extent to that of Ephraim, but was included within its bounds.

Gill: Gen 48:3

And Jacob said unto Joseph,.... Being come into his bedchamber, and sitting by him, or standing before him:

God Almighty appeared unto at Luz in the land of Canaan; the same with Bethel, where God appeared, both at his going to Padanaram, and at his return from thence, Gen 28:11; which of those times is here referred to is not certain; very likely he refers to them both, since the same promises were made to him at both times, as after mentioned:

and blessed me; promised he would bless him, both with temporal and spiritual blessings, as he did as follows.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 48:3

¹ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 48:1-22

1 Joseph with his sons visits his sick father.

2 Jacob strengthens himself to bless them.

3 He repeats God's promise.

5 He takes Ephraim and Manasseh as his own sons.

7 He tells Joseph of his mother's grave.

8 He blesses Ephraim and Manasseh.

17 He prefers the younger before the elder.

21 He prophesies their return to Canaan.

MHCC: Gen 48:1-7

The death-beds of believers, with the prayers and counsels of dying persons, are suited to make serious impressions upon the young, the gay, and the prosperous: we shall do well to take children on such occasions, when it can be done properly. If the Lord please, it is very desirable to bear our dying testimony to his truth, to his faithfulness, and the pleasantness of his ways. And one would wish so to live, as to give energy and weight to our dying exhortations. All true believers are blessed at their death, but all do not depart equally full of spiritual consolations. Jacob adopted Joseph's two sons. Let them not succeed their father, in his power and grandeur in Egypt; but let them succeed in the inheritance of the promise made to Abraham. Thus the aged dying patriarch teaches these young persons to take their lot with the people of God. He appoints each of them to be the head of a tribe. 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. Jacob will have Ephraim and Manasseh to know, that it is better to be low, and in the church, than high, and out of it.

Matthew Henry: Gen 48:1-7

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. Jacob will have Ephraim and Manasseh to believe that it is better to be low and in the church than high and out of it, to be called by the name of poor Jacob than to be called by the name of rich Joseph. 3. A proviso inserted concerning the children he might afterwards have; they should not be accounted heads of tribes, as Ephraim and Manasseh were, but should fall in with either the one or the other of their brethren, Gen 48:6. It does not appear that Joseph had any more children; however, it was Jacob's prudence to give this direction, for the preventing of contest and mismanagement. Note, In making settlements, it is good to take advice, and to provide for what may happen, while we cannot foresee what will happen. Our prudence must attend God's providence. 4. Mention is made of the death and burial of Rachel, Joseph's mother, and Jacob's best beloved wife (Gen 48:7), referring to that story, Gen 35:19. Note, (1.) When we come to die ourselves, it is good to call to mind the death of our dear relations and friends, that have gone before us, to make death and the grave the more familiar to us. See Num 27:13. Those that were to us as our own souls are dead and buried; and shall we think it much to follow them in the same path? (2.) The removal of dear relations from us is an affliction the remembrance of which cannot but abide with us a great while. Strong affections in the enjoyment cause long afflictions in the loss.

Keil-Delitzsch: Gen 48:3-7

Referring to the promise which the Almighty God had given him at Bethel (Gen 35:10. cf. Gen 38:13.), Israel said to Joseph (Gen 48:5): " And now thy two sons, which were born to thee in the land of Egypt, until (before) I came to thee into Egypt...let them be mine; Ephraim and Manasseh, like Reuben and Simeon (my first and second born), let them be mine ."The promise which Jacob had received empowered the patriarch to adopt the sons of Joseph in the place of children. Since the Almighty God had promised him the increase of his seed into a multitude of peoples, and Canaan as an eternal possession to that seed, he could so incorporate into the number of his descendants the two sons of Joseph who were born in Egypt before his arrival, and therefore outside the range of his house, that they should receive an equal share in the promised inheritance with his own eldest sons. But this privilege was to be restricted to the two first-born sons of Joseph. "Thy descendants," he proceeds in Gen 48:6, " which thou hast begotten since them, shall be thine; by the name of their brethren shall they be called in their inheritance; "i.e., they shall not form tribes of their own with a separate inheritance, but shall be reckoned as belonging to Ephraim and Manasseh, and receive their possessions among these tribes, and in their inheritance. These other sons of Joseph are not mentioned anywhere; but their descendants are at any rate included in the families of Ephraim and Manasseh mentioned in Num 26:28-37; 1 Chron 7:14-29. By this adoption of his two eldest sons, Joseph was placed in the position of the first-born, so far as the inheritance was concerned (1Ch 5:2). Joseph's mother, who had died so early, was also honoured thereby. And this explains the allusion made by Jacob in Gen 48:7 to his beloved Rachel, the wife of his affections, and to her death-how she died by his side ( עלי ), on his return from Padan (for Padan-Aram , the only place in which it is so called, cf. Gen 25:20), without living to see her first-born exalted to the position of a saviour to the whole house of Israel.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 37:2--Exo 1:1

E. What Became of Jacob 37:2-50:26

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 47:28--49:1

13. Jacob's worship in Egypt 47:28-48:22

Jacob demonstrated his faith in God's promises by demanding that his sons bury him in the Promised Land. He showed he had learned that God will bless those He chooses to bless by blessing the younger Ephraim over the older Manasseh.

Constable: Gen 48:1-7

Jacob's adoption of Joseph's sons 48:1-7

The events recorded in the last three chapters of Genesis deal with the last days of Jacob and Joseph. In these last chapters there are many other references to earlier episodes in the book.

"This constant harking back to earlier episodes and promises is totally in place in a book whose theme is the fulfillment of promises, a book that regularly uses analogy between episodes as a narrative technique. And at the close of a book it is particuarly [sic] appropriate to exploit these cross-linkages to the full. It reinforces the sense of completeness and suggests that the story has reached a natural stopping point."⁹¹¹

This very important section explains how Ephraim and Manasseh came to have equal standing with Joseph's brothers and why Joseph did not become the head of a tribe.

Manasseh would have been between 20 and 26 years old at this time (41:50; 47:28). Ephraim, of course, was younger.

It was as Israel, the prince with God, that Jacob performed this official and significant act (vv. 2-4; cf. Heb. 11:21). His action was in harmony with God's will and purpose for the chosen family, and it involved the patriarchal promises to which he referred (cf. 35:10-12).

"Jacob may be losing his health, but he is not losing his memory. He can recall the incident of many years earlier when God appeared to him at Luz [Bethel] (35:9-15). He repeats the promises of God about fertility, multiplication, that his seed will be an assembly of nations, and finally the promise of land. The only essential element of that theophany he does not repeat is the name change from Jacob to Israel. In this way, Jacob minimizes his role and maximizes God's role in that event."⁹¹²

By adopting Joseph's first two sons as his own and giving them equal standing with Joseph's brothers, Jacob was bestowing on Joseph the double portion of the birthright (v. 5; cf. v. 22; 1 Chron. 5:1-2). He was also in effect elevating Joseph to the level of himself. Joseph was the first son of Jacob's intended first wife. Jacob's reference to Rachel (v. 7) shows that she, as the mother of Joseph, was in his mind in this act. This act honored her. The other sons of Joseph received their own inheritances.

"Verse 7 has long puzzled biblical interpreters. Why the mention of Rachel at this point in the narrative, and why the mention of her burial site? If we relate the verse to what precedes, then the mention of Rachel here could be prompted by the fact that just as she had borne Jacob two sons' (44:27, Joseph and Benjamin) at a time when he was about to enter (48:7) the land, so also Joseph gave Jacob two sons' (v. 5) just at the time when he was about to enter Egypt."⁹¹³

Guzik: Gen 48:1-22

Genesis 48 - Jacob Blesses Joseph's Sons

A. Jacob calls for his sons.

1. (1-4) Jacob's remembers God's promise.

Now it came to pass after these things that Joseph was told, "Indeed your father is sick"; and he took with him his two sons, Manasseh and Ephraim. And Jacob was told, "Look, your son Joseph is coming to you"; and Israel strengthened himself and sat up on the bed. Then Jacob said to Joseph: "God Almighty appeared to me at Luz in the land of Canaan and blessed me, and said to me, 'Behold, I will make you fruitful and multiply you, and I will make of you a multitude of people, and give this land to your descendants after you as an everlasting possession.' "

a. God Almighty appeared to me at Luz: Luz is another name for Bethel, where Jacob first met God. Jacob vividly remembered this outstanding encounter with the LORD.

b. Behold, I will make you fruitful and multiply you: Jacob's phrasing is reminiscent of exact promises God made to Abraham in Genesis 17 (see Genesis 17:2, 17:6, and 17:8). Abraham was careful to pass down the exact words of God's covenant with him to the inheritors of the covenant, because the exact words of God were important.

2. (5-6) Jacob adopts Joseph's sons as his own.

"And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine. Your offspring whom you beget after them shall be yours; they will be called by the name of their brothers in their inheritance."

a. As Reuben and Simeon, they shall be mine: Reuben and Simeon were the first and second born of Israel. Jacob receives the two sons of Joseph as adopted into the family at the highest level (as if they were the first and second born).

i. And, perhaps, they are "replacements" for Reuben and Simeon, who were in a sense disqualified from positions of status and leadership in Israel's family because of their sin (Genesis 34:25, 35:22).

b. They shall be mine: Jacob's adoption of Manasseh and Ephraim explains why there are 12 tribes often listed in different combinations. Because of this adoption, there are actually 13 sons of Israel. The 12 were born, but Joseph was divided into two tribes.

i. Therefore as the tribes are listed through the Old Testament, they can be juggled and still remain 12 tribes. There are more than 20 different ways of listing the tribes in the Old Testament.

ii. As a number, 12 is often associated with government or administration in God's eyes. There are 12 tribes, 12 apostles, 12 princes of Ishmael, 12 pillars on Moses' altar, 12 stones on the high priest's breastplate, 12 cakes of showbread, 12 silver platters, silver bowls, and gold pans for the service of the tabernacle, 12 spies to search out the land, 12 memorial stones, 12 governors under Solomon, 12 stones in Elijah's altar, 12 in each group of musicians and singers for Israel's worship, 12 hours in a day, 12 months in a year, 12 Ephesian men filled with the Holy Spirit, 12,000 from 12 tribes sealed and preserved through the tribulation, heaven has 12 gates of 12 pearls, and 12 angels at the gates, the New Jerusalem has 12 foundations, each with the names of the 12 apostles of the Lamb, it's length, breadth, and height are all 12,000 furlongs, and the tree of life in heaven has 12 fruits. The number 12 is special to God.

3. (7) Jacob concludes his testimony with an eye to his soon death.

"But as for me, when I came from Padan, Rachel died beside me in the land of Canaan on the way, when there was but a little distance to go to Ephrath; and I buried her there on the way to Ephrath (that is, Bethlehem)."

B. Jacob blesses Manasseh and Ephraim.

1. (8-12) Jacob calls for Joseph's sons, to bless them.

Then Israel saw Joseph's sons, and said, "Who are these?" And Joseph said to his father, "They are my sons, whom God has given me in this place." And he said, "Please bring them to me, and I will bless them." Now the eyes of Israel were dim with age, so that he could not see. Then Joseph brought them near him, and he kissed them and embraced them. And Israel said to Joseph, "I had not thought to see your face; but in fact, God has also shown me your offspring!" So Joseph brought them from beside his knees, and he bowed down with his face to the earth.

a. He bowed down with his face to the earth: Joseph lived his own life as a high official of Egypt for many years, and had no contact with his father during that time. Yet it has not diminished the reverence he has towards his father.

2. (13-14) Jacob puts the favored hand on the second-born, despite Joseph's efforts.

And Joseph took them both, Ephraim with his right hand toward Israel's left hand, and Manasseh with his left hand toward Israel's right hand, and brought them near him. Then Israel 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.

a. Ephraim with his right hand toward Israel's left hand: The right hand in the Bible always has the idea of the favored position because generally speaking, the right hand is the hand of strength and skill.

i. The right hand is associated with God's strength (Exodus 15:6), favor (Psalm 16:11), and help (Psalm 20:6). This is why Jesus is described as sitting at the right hand of God the Father (Mark 14:62).

b. Guiding his hands knowingly: Israel knew exactly what he intended to do. He deliberately chose the second-born to receive a greater blessing than the firstborn.

3. (15-16) The blessing of Jacob upon Manasseh and Ephraim.

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, 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."

a. And he blessed Joseph: Israel gave the same blessing to both sons, but the son of the right hand received a greater proportion of the blessing.

i. This was fulfilled in Israel's history. Both tribes were blessed, but Ephraim was greater as a tribe, even to the point where the name "Ephraim" was used to refer to the whole northern nation of Israel (see examples in Isaiah 7:8, 7:17, and 11:13).

b. The God who has fed me all my life long to this day: Jacob's testimony was a testimony of grace, not personal merit. He was not saying how faithful he was to God, but how faithful God was to him.

i. The phrase, "the God who has fed me" is literally "The God who has shepherded me." This is the first mention in the Bible of God as a shepherd to His people.

4. (17-20) Jacob answers Joseph's objection about the order of blessing.

Now when Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him; so he took hold of his father's hand to remove it from Ephraim's head to Manasseh's head. And Joseph said to his father, "Not so, my father, for this one is the firstborn; put your right hand on his head." But his father refused and said, "I know, my son, I know. He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations." So he blessed them that day, saying, "By you Israel will bless, saying, 'May God make you as Ephraim and as Manasseh!' " And thus he set Ephraim before Manasseh.

a. This one is the firstborn; put your right hand on his head: As the two sons of Joseph stood before Israel, the older (Manasseh) was before Israel's right hand and the younger (Ephraim) was before Israel's left hand. Joseph positioned them intentionally so the older could receive the right hand blessing according to custom. Yet Isaac deliberately crossed his hands and put his right hand on Ephraim's head and his left hand on Manasseh's head.

b. For this one is the firstborn . . . truly his younger brother shall be greater than he: Ephraim was not the firstborn but God chose him to take the position of firstborn. Jeremiah 31:9 describes this: For I am a Father to Israel, and Ephraim is My firstborn (Jeremiah 31:9).

i. This shows how the idea of "firstborn" in the Bible is often a position of pre-eminence, not necessarily meaning "first out of the womb."

ii. David had the position of firstborn, even though he was the youngest son (1 Samuel 16:11 and Psalm 89:27).

iii. Jesus has the pre-eminent position of firstborn (Colossians 1:15), though this does not mean Jesus was literally the first "born" creature of God, because Jesus was not created.

5. (21-22) Jacob makes a personal bequest to Joseph.

Then Israel said to Joseph, "Behold, I am dying, but God will be with you and bring you back to the land of your fathers. Moreover I have given to you one portion above your brothers, which I took from the hand of the Amorite with my sword and my bow."

a. Behold, I am dying: This is truly a passing of the torch to Joseph. Israel was the last of the three great patriarchs to pass from the scene.

i. "If Abraham dies, there is Isaac; and if Isaac dies, there is Jacob; and if Jacob dies, there is Joseph; and if Joseph dies, Ephraim and Manasseh survive. The Lord shall never lack a champion to bear his standard high among the sons of men. Only let us pray God to raise up more faithful ministers day and night. We have plenty of a sort, but, oh, for more that will weigh out sixteen ounces to the pound of gospel in such a way that people will receive it. We have too much of fine language, too much of florid eloquence, and little full and plain gospel preaching, but God will keep up the apostolic succession, never fear of that. When Stephen is dying, Paul is not far off. When Elijah is taken up, he leaves his mantle behind him." (Spurgeon)

b. One portion above your brothers: This refers to Joseph being father of two tribes, while each of his brothers only fathered one.

c. Which I took from the hand of the Amorite: Apparently, while still in Canaan, Jacob battled for control of a portion of land from the Amorites, and he deeded the land to Joseph and his descendants. The descendants of Joseph would take this land some 400 years later.

d. God will be with you and bring you back to the land of your fathers: This completes a wonderful work regarding Jacob's recognition of God's presence his life.

1 I am with you (Genesis 28:15): God gives the young believer every possible assurance of His presence and grace

3 I will be with you (Genesis 31:3): God expects the growing believer to trust He will be with us, even when we only have the promise of His presence

5 God . . . has been with me (Genesis 31:5): God gives a glorious testimony to the mature believer, able to say how God has been with us, even when we haven't felt His presence in the way we wished

7 God will be with you (Genesis 48:21): God gives the mature believer the opportunity to encourage others with the promise of God's presence

C. Joseph as a picture of Jesus (list continued from the end of Genesis 41).

35. His brethren were driven out of their own land.

36. In his second appearing, he did not first go to his brothers; they came to him.

37. He knew his brethren even while unknown and unrecognized by them.

38. He blessed his brethren without their knowledge.

39. He wanted all of his brethren to come to him.

40. There was a significant time gap between his initial relationship with his brothers and his second relationship to his brothers.

41. He his brothers a way of deliverance through substitution.

42. His "second coming" to his brothers had two appearances. He made himself known to his brethren at his second appearing to them.

43. He was revealed as a man of compassion.

44. His brothers repented of rejecting him, with great wonder and tears.

45. He allowed no fellowship (as in eating together) until his brothers repented and he revealed himself.

46. His brethren went forth to proclaim his glory.

47. He made provision for his brethren.

48. He prepared a place for his brethren, and he received them into it.

49. He brought Jew and Gentile together in the land.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 48:3

Q: In Gen 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3, what exactly does the name El Shaddai mean?

A: El-Shaddai is a name for God that most literally means El "God" Shaddai "Almighty" according to Unger’s Bible Dictionary p.1000-1001, The New NIV Dictionary of the Bible p.309-310, and the Wycliffe Bible Dictionary p.695. This name was one of the main names for God that Abraham, Isaac, and Jacob knew.

Even if they had been taught God’s "personal" name of Yahweh (which they probably were not), God Himself did not reveal Himself to them as Yahweh as he did to Moses according to Exodus 6:2,3.   Names for God apply to Jesus as a member of the Holy Trinity, but there is no suggestion that El Shaddai applies to Jesus more than to the Father or Holy Spirit.

The Hebrew word el was used very similar to the way we use the English word "God/god" today. We refer to the One and Only Almighty Creator as God, we refer to an idol as a "god", etc. The word Shaddai (Almighty) without el is used in Genesis 49:25; Numbers 24:4,16; Ruth 1:20,21; 31 times in Job 5:17-40:2; and Psalms 68:14; 91:1.

Some liberal critics claim that El-Shaddai was derived form a pagan term for "mountain god", but there is no evidence the Bible means this.

El Shaddai is used in Genesis to Abraham in 17:1; to Jacob in 28:3; 35:11; 43:14; 48:3; and Moses in Exodus 6:3.

Similar names for God are El Elyon "Most High God" used by Melchizedek in Genesis 14:18; Numbers 24:16; Deuteronomy 32:8; 2 Samuel 22:14; Psalm 9:2; Isaiah 14:14; Lamentations 3:35,38), El Hai "Living God" Joshua 3:10, or simply El "God" in many places.

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 48 (Chapter Introduction)

Overview

Gen 48:1, Joseph with his sons visits his sick father; Gen 48:2, Jacob strengthens himself to bless them; Gen 48:3, He repeats God’s promise; Gen 48:5, He takes Ephraim and Manasseh as his own sons; Gen 48:7, He tells Joseph of his mother’s grave; Gen 48:8, He blesses Ephraim and Manasseh; Gen 48:17, He prefers the younger before the elder; Gen 48:21, He prophesies their return to Canaan.

Poole: Genesis 48 (Chapter Introduction)

CHAPTER 48

Jacob being sick, Joseph comes and visits him, Gen 48:1,2 . Jacob declares God’ s appearances and promises to him, Gen 48:3,4 ; adopts Joseph’ s two sons Manasseh and Ephraim to be fathers of two tribes in Israel, Gen 48:5,6 ; mentions Rachel’ s death, and the place where he buried her, Gen 48:7 ; calls for his sons to bless them: Joseph brings and places them: Jacob purposely crosses his hands, Gen 48:8-14 . His blessing on Joseph and his sons, Gen 48:15,16 . Joseph interposes to remove his father’ s hands, Gen 48:17,18 . He declares the pre-eminence of the younger, but the other also blessed, Gen 48:19,20 . Prophesieth of their return to Canaan, Gen 48:21 . He gives Joseph a piece of land apart, Gen 48:22 .

1689 To obtain his venerable and religious father’ s blessing for them.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 48 (Chapter Introduction)

(Gen 48:1-7) Joseph visits his dying father.

(Gen 48:8-22) Jacob blesses Joseph's sons.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 48 (Chapter Introduction)

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).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 48 (Chapter Introduction)

INTRODUCTION TO GENESIS 48

Joseph, hearing that his father Jacob was sick, paid him a visit, Gen 49:1; at which time Jacob gave him an account of the Lord's appearing to him at Luz, and of the promise he made unto him, Gen 49:3; then he adopted his two sons, Ephraim and Manasseh, and blessed them, and Joseph also, Gen 49:5; and whereas he crossed his hands when he blessed the sons of Joseph, putting his right hand on the youngest, and his left hand on the eldest, which was displeasing to Joseph, he gave him a reason for so doing, Gen 49:17; and then assured him that God would bring him, and the rest of his posterity, into the land of Canaan, where he assigned him a particular portion above his brethren, Gen 49:21.