An Exposition of Genesis, Genesis · Chapter 48
CHAP. XLVIII.
It was observed at the 27. Verse of the former Chapter, that the last section of the law as to this book began, which is the twelfth; this continueth to the end. Where are declared.
1. Jacobs last will or testament.
1. About disposing of his body to burial. Chap. 47.
2. About his Legacies to Ioseph and his sons. Chap. 48.
3. About all his sons by name. Chap. 49. Ver. 1. to Ver. 28.
4. About his burial his repeated charge to all. Ver. 29.30.31.32.
2. Iacobs expiration. Chap. 49. Ver. 33.
3. Iacobs funerall. Chap. 50. Ver. 1.13.
4. Iosephs remaining life and death. Ver. 14.26.
This Chapter contains the second part of Iacobs Testament, which concern's Ioseph and his sons, wherein.
1. Jacobs adoption of Iosephs sons, Ver. 1.7.
2. Iacobs blessing of him and them. V. 8.20.
3. Iacobs special promise and gift to Ioseph. Ver. 21.22.
In the first we have to observe these particulars.
1. The occasion of this present action made up of two things.
1. The tidings of Iacobs sicknes to Ioseph, And it was after these things, that one said to Joseph, behold thy father is sick. Ver. 1.Cald. same. — It was told, that thy father was violently sick. foreign Sept.
1. The time of tidings, after these words or things past, between Iacob and Ioseph in the former chapter about his burial; how long after is not expressed, but long it could not be, for he dyed in that year of his age. 147. It was therefore some short time after.
2. The tidings that came, was the sicknes of Iacob his father: wherein.
1. The relator might be a messenger sent from Iacob, but nothing is exprest, and the same it is probable told Iacob afterward of his coming
2. The message itself, was of the declining condition of Iacob and his weakness increasing on him: the seventy useth a word, that noteth a troublesome or violent disease; doubtles now old age and the evills attending did press him neerer to the grave then he was at his former visit.
2. The next thing occasioning this act of Jacob is Josephs visiting of his father in his low condition, And he took his two sons with him Manasseh and Ephraim. — Cald. same. — Taking his 2. Sons he came to Iacob. Sept.
1. Herein his piety is evident to his venerable father, that he commeth to visit him, and express filial respect unto him, now in his weakness and declining estate.
2. His prudence, for himself and sons to get some special blessing ministred by the hand of a dying friend of God; for without question he brought his sons to have their share in Jacobs Testament, which he bestowed on them. Ver. 1.
Learn hence.
D. 1. Successive decayes of life toward the grave is the lot of Gods dearest servants.
D. 2. To give tidings of declining parents, &c. to relations concerned is rational.
D. 3. Piety would perswade good sons in highest place to visit parents in their low estates.
D. 4. Prudence directs the best of children to get a legacy of blessing from holy parents to them and theirs. Ver. 1.
2. The act of Jacob in adopting or declaring his will thereabout, wherein we read,
1. The act preparatory. Ver. 2.Ver. 2,
2. Act constitutory. Ver. 3.4.5.6.
3. A rational account of it. Ver. 7.
In the first act which is preparatory, we have to note.
1. The occasion of Jacobs stirring, And one or he declared to Jacob and said, behold thy son Joseph is come unto thee, Sept. Cald, &c. same.
1. The reporter may be the same; that carried tidings to Joseph.
2. The matter declared, was such as was a reviving unto Jacob, behold Joseph thy son is come unto thee, his very name was pleasant unto Iacob: and therefore is with an emphasis told him. Behold Ioseph is come.
2. The preparation, which old Iacob maketh to his work. And Israel strengthened himself and Sate upon the bed, Sept. and Cald. same. Where note, the Seventy render here the same word a bed, which formerly they read a staff. Chap. 47. ver. 31. — He forced himself as some others.
1. His rousing up of himself.
2. His posture in his place is described all disposing of him unto his future work.
It learneth us.
D. 1. Tidings to the sick of gracious visitor's is rational, and commendable.
D. 2. Eminent comforters are eminently to be discovered to declining soules.
D. 3. Access of such comforters may be a reviving to dying soules. Ver. 2.
2. In the act of constitution we have to note,
1. A rehearsall of the first ground or cause of this adoption. Ver. 3.4.
2. An actual adoption according as it was designed by God. Ver. 5.6.
In the first, which is the rehearsall of the first cause of this act, Iacob discovers it to be God, of whom he here recites,
1. His appearance to him, And Jacob said unto Joseph, God almighty appeared to me in Luz, in the land of Canaan. Cald same.— My God, &c. Sept. Herein,
1. Iacob bespeaks Ioseph, the scope of which is to let him know that the almighty God had laid the ground-worke of adoption, which he was now about to act upon his sons.
2. He sheweth the certainty of it in his apparition, that it was no fancy but God almighty himself was seen by him.
3. The place where expressed, in Luz, that which is called Bethel, and this in the land of Canaan; in this place God appeared twice to Iacob.
1. When he fled from Esau. Gen. 28.13.
2. When he returned to pay his vow. Gen. 35.9.12.
2. His blessing (and blessed me) and this was in the change of his name, in renewing the Covenant for all temporal and spiritual good, this was then done in present. Ver. 3,Ver. 3.
3. His promise,
1. Of multitude of seed, And he said unto me, behold I will make thee fruitful, and multiply thee, and give thee to be an assembly of peoples. Sept. and Cald. to same, &c. All these expressions do but note the promise of multiplying his seed: the first word of making fruitfull is that from whence Ephraim was named; and so he hints, that this promise was to be made good in him partly who had his name answerable to the promise.
2. Of magnitude of possession, And I will give this land to thy seed after thee, and eternall inheritance. Sept. and Cald. same, &c. Here he notes the portion unto which he would adopt them. Ver. 4.
1. The portion, was that land, even that of Canaan.
2. The legatees, his seed after him, such as were to come.
3. The term of holding, an everlasting inheritance, that is, it was to their ever; while they should abide keeping the covenant with God.
Observe we.
D. 1. True external adoption into the Church, must be grounded upon God almighty.
D. 2. Gods appearance is a sufficient warrant for any work ordained by him.
D. 3. Former appearances of God may be for future events.
D. 4. Gods blessing upon Jacob and the fathers, was Propheticall as to generations following. Ver. 3.
D. 5. Gods promise of fruitfulnes of his Church to Jacob, was with respect to other persons.
D. 6. Gods promise of his Churches inheritance must be the rule of adopting to it. Ver. 4.
2. The actual adoption of Iosephs sons by Iacob, now followeth. Ver. 5.6. Which is twofold.
1. Immediat of the two sons Ephraim & Manasseh, wherein we have to note.
1. The person adopting, Iacob the father of the Church now authorized by God to this; it is a fathers part onelyonly to adopt.
2. The persons adopted, expressed here.
1. By their natural relation to Ioseph, And now thy two sons. Cald. same. — Now therefore, Sept. and so some others: and it seems to be a rational inference; from Gods appearance & promise to him: now therefore since God hath promised thus to make me fruitful, thy two sons are the branches, which must bear some fruit for me, I will theerfore adopt them for mine, he acknowledgeth them Iosephs as to natural generation, but he was now altering their relation by grace.
2. By name he notes them, Ephraim and Manasseh, So Jacob speaks of them in this order, still putting Ephraim in the first place.
3. By the place of their birth, Which were born unto thee in the land of Egypt, Sept, & Cald. same.
4. By the time of their birth, Before I came unto thee into Egypt. Sept. and Cald. same, &c. Whether he had any other sons born now after Jacob came into Egypt, is not recorded; by Jacobs distinctive expression it may probably seem that he had or might have.
3. The adoption itself, They are mine, Sept. and Cald. same. As Reuben and Simeon they shall be mine. Sept. and Cald. same. They shall pertain to me as Reuben, Sam.
1. The adoption stands in making his grand children his own, making two tribes of Ioseph and giving them inheritance among his own sons; so Ioseph had the birth-right and double portion, the reason whereof we may read. 1 Chro. 5.1.2.3.
2. The manner or kind of it as Reuben and Simeon, So they shall be mine, That is as my own immediat children, comming out of my own thigh: this taken generally is the external adoption into the Church, a type of that true adoption which God the father maketh of strangers in Christ unto himself. Ver. 5.Ver. 5.
2. Mediat adoption of Iosephs other sons, wherein these particulars are considerable.
1. Iacobs leaving all other following issue of Ioseph under his own name, And thy begotten issue which thou shalt beget after them shall be thine. Cald. same. — Sept. leave thine out. — So others, Thine they shall be & pertain unto thee. Here is a discretive act, excluding them from the immediat adoption.
2. Iacobs collateral and mediate adoption of them by their forenamed brethren, By the name of their brethren shall they be called in their inheritance. They shall be after the name of their brethren, shall be called in their lots, Sept. Cald. same. As Hebr. So Syr. and Samar. — They shall be reckoned, Ar. although Iacob makes them not distinct tribes, yet he excludes them not from the inheritance of his Church, but reduceth them all under their brethren to be either of Ephraim or Manasseh, and so to share in their name and inheritance. Ver. 6.Ver. 6.
Learn here.
D. 1. In external adoption God useth instruments to effect it, so he did to Iacob.
D. 2, Gods authority giveth its full licence to adopt into his Church.
D. 3. Adoption is properly the act of fathers, both external and internal. So Jacob and God.
D. 4. Such as are born strangers may and must be adopted into the visible Church. So were the Sons of Joseph.
D. 5. Adoption is the placing of strangers in the room of natural children. So these.
D. 6. Adoption is not ordained of God for want of children, but of grace to add to them. Ver. 5.
D. 7. The work of adoption is discretive between persons and persons.
D. 8. God maketh some fare better by the name, and inheritance of their brethren. Ver. 6.
3. The reason of this adoption followeth though somthing abruptly connected in his mention of Rachel here made, wherein note.
1. An aposiopesis or abrupt reservation, as it seemeth to be, wherein he implieth, that what did respect him in this adopting, as he had reason enough from God, so as to himself there was reason towards men with respect to Rachel,Ver. 7. And I as for me, Sept. and Cald. same. As if he should say, I have reason thus to adopt and dispose the blessing as I do when I remember Rachel, now the reason from her implied and expressed may consist of these particulars.
1 That she was his truest wife, and if Laban had not dealt treacherously with him Joseph had bin his eldest son.
2. That she was now dead and buried, & his hopes of farther seed by her were cut of, therefore seeing these were from Joseph her son; supply this way was to be taken, seeing it was so given of God, the contents of the verse are,
1. The rehearsal of Rachels death.
1. In the time of it, When I came from Padan, Cald. same, Mesopotamia Sept. — Padan Aram, Syr.
2. In the place of it, Rachel died by me in the Land of Canaan, in the way, when yet there was a little space of ground to come to Ephrat a mile. As some. Cald. same. foreign. Sept.
2. The rehearsal of her burial, And I buried her there in the way of Ephrath, that is Bethlehem. Cald. same. foreign Sept. Syr. same as Hebr. Ar. add's and I had no child of her afterward, so that want of seed by her, (Gods providence directing) caused this adoption here, this seems to be the plain reason of mentioning Rachel here; with respect to the context, and therefore I pass by other vain conjectures, her burial is here mentioned, with respect to the place not in the city, but in the high way to Ephrat, though not far from thence, which also is stiled by the name of Bethlehem.
Learn we.
D. 1. Humane reasons may be subservient to divine, in external adoptions.
D. 2. God takes away some by death to have seed raised to his Church by others.
D. 3. Death and burial may befal Gods own in their wayes of travel.
D. 4. A Rachels death may lye heavy upon a Jacobs spirit.
D. 5. Good souls in their travels may come short of Ephrath, though not of heaven.
D. 6. High way burials in straights, are no prejudice to Gods servants. Ver. 7.
2. The next general of the Chapter, contains Jacobs blessing upon Joseph in his sons. Ver. 8.20. Wherein consider.
1. Preparatory passages thereunto, Ver. 8.13.
2. Actuall collation of the blessing.A diversion from speech of Rache Ver. 14.20.
In the former, we have these foregoing passages unto the blessing.
1. Iacobs inquiry about these sons of Ioseph,Ver. 9. And Israel saw the sons of Joseph and said who are these? — Or whose, as some. Cald. same. — Who these with thee? Sept. Syr. as Hebr — Are those thine? Sam. — Who are these two? Ar. It is likely Iacob hitherto took notice onelyonly of Ioseph to whom he spake, not looking about, who were there with him. And now having opened his mind to Ioseph he looketh about, here we have,
1. His sight, He saw the sons of Ioseph, but knew them not.
2. His quere, Who are these? Doubting of them, or by reason of his dimness not discerning who they were. Ver. 8.
2. Iosephs answer.Ver. 9. And Ioseph said to his Father, they are my sonnes whom God hath given unto me in this place: Sept. and Cald. same, &c. Where,
1. Ioseph satisfie's his Fathers doubt, and owns them to be his sons of whom his Father had bin speaking.
2. He glorifieth God in this sweet acknowledgment, that they were his gift to him in the land of his pilgrimage.
3. Iacobs desire, And he said, take them, I pray thee, unto me. And I will bless them. Cald. same. — That I may bless them. Sept. Herein,
1. His demand for their approach, Bring them, or take them, I pray thee, unto me, let them come nigh unto me.
2. His promise, and I will bless them, that is effectually speak good, and do good for them in the name of my God from whom all blessing is. Ver. 6.
3. The reason of Iacobs demand suggested in the way of parenthesis, as ours, but not so by others.Ver. 10. For the eyes of Israel were heavy for age, he could not see. Sept. and Cald. same. Not clearly. Syr. Note.
1. The infirmity spoken of Iacob, heavines of sight.
2. The cause of it, old age, whereby Spirits are worn and grow defective.
3. The effect, he could not see: such weaknes was noted of his father Isaac before:Eccl. 12.3 and it is the usual adjunct of old age, when those that look out of the windows be darkned, that is the visive Spirits.
4. Iosephs return to his Fathers desire, And he brought them neer unto him, Sept. and Cald: same, &c. — He made them to come nigh to himself. Sam.
1. The mover here is Ioseph, not Iacob.
2. The moved, were his sons now desired.
3. The motion, he brings them nigh or moveth them neer to his Father from the place where they were standing, which was likely to be behind their father, or more remote for reverence sake.
5. Iacobs action hereupon.
1. Toward the sons of Ioseph, And he kissed them, and embraced them, Sept. and Cald. same, &c. He had adopted them by his will before, and now he deals with them, not onelyonly as Iosephs sons, but as his own, by kissing and embracing them, which were Symbols not onelyonly of natural affection, but of civill respect; such as were used by the holy Fathers; and in such cases are imitable still. Ver. 10.
2. Toward God, however his speech is directed unto Ioseph, and that is his thanksgiving for this unexpected mercy, here,
1. He bespeaks Ioseph. And Israel said to Joseph. Sept. and Cald. same, &c. Taking occasion from his present injoyment of Iosephs sons, while they were between his knees, he turn's his speech to Ioseph.
2. He declareth his former hopelesnes and despondency, I had not thought to see thy face. Cald. same. Sam. — I hoped not for the sight of thy face. Syr. Ar. — Behold I have not bin deprived of thy face. Sept. Herein they differ from all, in these he declareth his former thoughts that Ioseph had bin torn in peeces, and he thought him dead long agoe, and never expected to see his face more.
3. He acknowledgeth to his praise, Gods goodness, outreaching his hopes. And behold God hath made me to see thy seed also. Sept. same. — Sons. Cald. seed. Syr. Sam. Progeny, Ar. Here,
1. The note of demonstration. Lo! how far hath God gone beyond me in this mercy, it carryeth a note of thankful demonstration in it.
2. The cause acknowledged, God himself, who by his providence ordered all conditions for Iacob and Ioseph.
3. The effect acknowledged, the sight of thee and thy seed also, this is more than I did ever hope for in the times of my loss of thee; yet this God hath done for me, that I see thee, and thy seed which must propagat the Church of God. Ver. 11.Ver. 11.
6. Iosephs action in order to the blessing of himself and sons. Which is fourfold.
1. His removing them a little from his Father, And Joseph brought them out from between his knees. Sept. Syr. Sam. — From his face Cald. Out of his lap, Ar. these tend to the same purpose; Ioseph had brought before neer his father even to his knees as he might be sitting upon his bed. And now he set them more conveniently for his father to blesse, he brings them out and removeth them to a little distance.
2. His reverential obeisance to his Father with them, And he bowed himself on his face to the earth. Cald. same. — They bowed or worshipped.
1. The sons as Sept. Syr. Sam. It is very likely, he with them: though he were a Prince, yet forgets not parental honour. Ver. 12.Ver. 12.
3. His ordering them in their posture. And Joseph took them both. Ephraim in his right hand toward Israels left, and Manasseh in his left hand toward Israels right. Ver. 13.Sept. and Cald. same, &c. No difficulty is in the letter, the reason of this posture was to have the eldest son to have the right hand blessing, & the jongest the left-hand blessing as afterward Joseph discovers, they were symbols of the greater and less blessing in those times.
4. His approach with them, again unto his father, And he brought them neer unto him: Sept. and Cald. same. Syr. Sam. Ar. to same. In this he fits them for his father, that he might more easily perform the rites of blessing toward them, and hitherto all these passages of Iacob and Ioseph are preparative for blessing.
Learn hence.
D. 1. Prudence in good men may divert nature from the remembrance of sad events. Connect. About Rachel.
D. 2. Weak nature may see in part that which it doth not discern. So Jacob.
D. 3. Reason suggests inquiry to know what sight doth not discern. So in this case. Ver. 8.
D. 4. Sons in strength should help the weaknes of aged parents. So Joseph to his father.
D. 5. It concern's fathers to own their children especially in order to a blessing. So Joseph his.
D. 6. Godly parents account their children Gods gift unto them. So Joseph.
D. 7. It is a mercy remarkable to have children for blessing in a strange place.
D. 8. Gracious fathers desire their childrens children to bless them. Ver. 9.
D. 9. Old age makes the Saints subject to the same infirmities, as other men. So to Jacob.
D. 10. Dimnes of sight is an usual symptome of old age.
D. 11. Weakness in sight makes mistakes, that need direction in the holiest men.
D. 12. Good fathers yeeld to the desires of bringing children to them that can bless them.
D. 13. Kisses and embracings are not unseemly from holy ancestors to their seeds seed in order to blessing. Ver. 10.
D. 14. It is meet for holy ancestors to acquaint the sons of Gods dealings with them.
D. 15. Hopelesnes of mercy with good soules makes them remember it more sweetly.
D. 16. Gods mercies somtimes overreach hope and expectation of his people.
D. 17. Saints delight to shew their over abounding mercyes to his praise. Ver. 11.
D. 18. Sutable motions to dispose for a ministerial blessing is but meet.
D. 19. Filial obeisance in honour of parents is a just duty in expectation of a blessing. Ver. 12.
D. 20. There are right-hand, and left-hand blessings, which God giveth by his ministers, greater and less.
D. 21. Good men may aim one to the right, and another to the left hand blessing, whom God changeth.
D. 22. It is needful to come neer to the ministers of blessing if men desire to have it. Ver. 13.
2. After these preparatory passages, the actual collation of the blessing now followeth. Ver. 14.20. Wherein we have to note.
1. Iacobs benediction. Ver. 14.15.16.
2. Iosephs interruption. Ver. 17.18.
3. Iacobs satisfaction to him and conclusion. Ver. 19.20.
In the first of these which is the collation of the blessing, we may observe.
1. The ceremonial act, Ver. 14.Ver. 14. Whereabout note.
1. The disposition of his hands and that cross to Iosephs posture of the children, as appears in his double action.
1. And Israel set out, or stretched out his right hand & put it upon the head of Ephraim, and he was the yonger, Sept. and Cald. same. &c. Wherein we may see.
1. The minister of the action, Israel now impowred of God to bless, and guided by him.
2. The action is ritual and symbolical, he stretched out his right hand, which was signal to the bestowing of the right-hand blessing.
3. The subject receiving this action, set out both by his name and age, it was Ephraim the yonger son of Ioseph, who was placed to Iacobs left hand.
2. And his left hand upon the head of Manasseh, although Manasseh was the first born. — Sept. mention not first born. Cald. as Hebr. For or because, or forasmuch, as others read.
1. The minister is the same.
2. The action is placing his left hand a signal of less blessing.
3. The subject, Manasseh Iosephs eldest son.
2. The reason of this disposition of his hands in this ceremony, He made his hands to understand. So in the letter it is renred more plainly to us, He prudently or wittingly guided his hands. — changing hands. Cald.
1. Wisdom no less than divine is the principle of this ordering his hands.
2. Iacob being taught of God, thus ordereth his hands.
3. His hands thus ordered are signals of Gods turning the course of nature in his blessing, giving greater and less blessings to whom he pleaseth; not as man order's.
Quest. 1. What need was of this ceremony of imposition of hands in blessing?
Answ. 1. No absolute necessity was of it, but that God could have conveyed blessing without it. 2. Yet a conditional necessity was seeing God revealed so much to Iacob, and guided him in it.
Quest. 2. What vertue or good was in this ceremony?
Answ. 1. No physical power by way of influence. 2. The vertue was sacramental which stood in relation to that blessing which it did concern. 3. In this way the blessing was applied and conveyed by way of visible collation; & so much vertue hath this ceremony at this day in those ordinances whereunto it is annexed under the New Testament. Mark. 10.16, &c.
Note we.
D. 1. Ministers of blessing should be ready to dispence it to such as God brings to it. Connect.
D. 2. God made Jacob, Israel to bless others as he was blessed himself.
D. 3. God of old hath conferred blessing by his Ministers with outward rites, as imposition of hands.
D. 4. In Gods blessing creatures, he somtimes maketh the first last, & last first. No respect of persons with him.
D. 5. Right and left-hand ministration of blessing do but discover Gods disposal of it.
D. 6. Gods wisdom guides hands of Ministers to give blessing according to his will. V. 14.
2. The substantial or true act of blessing. Ver. 15.16. Wherein we may observe.
1. The general proposition of blessing, And he blessed Joseph. Cald. same. — He blessed them, Sept. Here,
1. The minister the same.
2. The blessing ministred, the real effect of all the good afterward named.
3. The subject of it, Joseph in his two sons, both they, and he in them is blessed.
2. The special collation of it in three heads.
1. In the various works of God, wherein he had appeared.
1. To Abraham and Isaac, The God before whom my fathers Abraham and Isaac did walk bless the lads. — Whom my fathers pleased, &c. Sept. Served. Cald. to these senses others. Where we may note,
1. The form of blessing by way of prayer, God bless them, so ministers onelyonly can bless, but this is not without effect.
2. The matter of the blessing which appear's.
1. In the fountain whence it is fetched, God almighty; God is set out.
1. In his name of power, God almighty bless to his utmost might.
2. In his Covenant-relation, God who owned Abraham and Isaac my fathers in Covenant with him.
3. In his communion with them, God before whose face they walked, in the light of his countenance: whom they served; and on whom his face shined; God in the fulness of grace.
2. In the relation to himself, and that declares how he found God to him, and so prayeth to Joseph: this is in two wayes.
1. In Gods provision for him, The God that seedeth me from my former time to this day. — From my youth. Sept. From my nativity, Cald. — From the time I am, or had being, Sam. Ar.
1. The same God is mentioned,
2. In his providence, as Jacob had experience of him, God never suffered him to want but filled him with all good. This is the spring of blessing. Ver. 15.Ver. 15.
2. In Gods defence of him,Ver. 16. The Angel which redeemed me from all evil bless the lads, Sept. and Cald. same, &c. The King. Sam. Herein.
1. The fountain of blessing is described by another name, the Angel which can be no other but God, in whose name he blesseth and God in Christ the Angel of the Covenant.
2. He is specified by redemption work, he hath redeemed me from all evill, bodily and spiritual, the force of all this runn's into the blessing.
2. The issue, is in that expression, Bless the lads, Sept. and Cald. same, &c.
Herein is implied.
1. All that God did for Abraham, Isaac and Iacob, all Covenant and providential good for bodies and soules.
2. The effectual application of all this, in the act of blessing, which was their actual admission into Covenant, &c.
2. The next head in this blessing, is the change of their state in a new name, And let my name be called on them and the name of my fathers Abraham and Isaac. Sept. and Cald. same, &c. herein is the compleating of their adoption.
1. This name relateth to God himself who is called the God of Abraham, &c. so that they come under the name of God.
2. This name notes the pillars of the Church whose honour is to be related unto God.
3. The name of God, and the Churches name is now really bestowed on them; that is all the blessing of gracious adoption visible.
3. The last head of blessing is in their increase, And let them increase as fish into a multitude in the midst of the land or earth, Cald. same. Among sons of men into a great multitude. Sept. Let them be very much fruitful grow and multiply, &c. In this.
1. The matter of the blessing it was multitude and increase of the Church by them. The word signifieth the increase of fish which is unspeakable.
2. The place, in Egypt or in any other land whereunto God should cal them.
It teacheth us.
D. 1. Gods ceremonies do not go without realities, Jacob blesseth in laying on hands. Connect.
D. 2. Parents may be blessed in the blessing of their children.
D. 3. Ministerial blessing is conferred on soules by prayer.
D. 4. God is the fountain of blessing to them for whom he is intreated by his Ministers designed for it.
D. 5. God blesseth soules himself, and with himself, as he hath promised.
D. 6. The God of Abraham, Isaac and Jacob is the God of blessing.
D. 7. God in a way of favourable communion with his is the God of blessing.
D. 8. The walking of ancestor's with God is a good ground to hope for blessing on their seed. Ver. 14.
D. 9. God in the way of sustaining providence, is a blessing God.
D. 10. Good parents having had experience of the blessing of providence, desire it for their children. Ver. 15.
D. 11. Redeeming providences from evil are as remarkable as those for maintaining good.
D. 12. Gods redeeming work is in and by the Angel of the Covenant, Christ Jesus.
D. 13. Redemption blessings from all evil are those, that God bestowes upon his Church.
D. 14. It is a great blessing to have the name of God and of his Church named upon soules.
D. 15. The name of God, and of his Church are naturally carried together.
D. 16. Increase of the Church of God is a great blessing upon earth.
D. 17. The blessing of increase hath bin and will be given to the Church.
D. 18. In lands of strangers as well as enemies God can and will increase his Church. Ver. 16.
2. In the collation of this blessing Josephs interruption of his father is observable. Ver. 17.18. Wherein we have to note,
1. The occasion of it, And Joseph saw that his father put his right-hand upon the head of Ephraim, Ver. 14. Sept. and Cald. same &c. The occasion of interrupting his father was the sight of his hand crossing Josephs design: he had placed Ephraim neer to Jacobs left hand, and remote from the tight, and yet Iacob stretcheth out his right-hand to Ephraim, so Ioseph saw his father crossing his desire: This occasion's that which followeth.
2. The cause of his interruption, And it was evill in his eyes, It appeared grievous to him, Sep.— And it was displeasing in his sight. Cald. — It displeased his eyes, Sam. — He took it heavily. Syr. — That displeased him. Ar. So ours. Hereupon Iosephs spirit is grieved. And now it works some discontent and displeasure in him, so that which pleaseth God did not please him at this time, hence his passion worketh a further interruption, as follow's.
3. The interruption itself exprest two wayes.
1. By deed, And he held up his fathers hand to remove it from the head of Ephraim upon the head of Manasseh. Sept. and Cald. same, Here his action crosseth the guidance of Iacobs hand by Gods Spirit, God guides the right-hand to Ephraim, but Ioseph would turn it to Manasseh, herein is cross working to God. Ver. 17.Ver. 17.
2. By word or speech to his father, wherein observe.
1. His denial of his fathers act,Ver. 18. And Joseph said unto his father, not so my father. Septuagint. same. so Sa. Syr. This is not comely or convenient. Cald. Ar. In short he expresseth his mind cross to God, that it should not be so; and this with much distaste.
2. His reason of denial, for this is the first born. Sept. and Cald. same. &c. This was Iosephs reason, that according to custom, and a standing law. The right-hand blessing was for the eldest, but this doth not bind God, who is free in disposing his blessings, he changeth the last to the first. Therefore Iosephs reason is nothing against Gods determination.
3. His request. Put thy right-hand upon his head. Sept. and Cald. same, &c. So Iosephs desire goeth out against Gods command. Which was discovered by this prophetical collation of the blessing by Iacob. God bids Iacob, lay thy right-hand on Ephraims head, Ioseph require's Iacob to …ut it on the head of Manasseh, so the will of good men somtime crosseth the will of God. Ver. 18.
We learn thence.
D. 1. Gods blessing and mans discontent somtimes meet together in the Saints. Connect.
D. 2. Experience of blessing going otherwise than desired is occasion of trouble somtimes to the Saints.
D. 3. Mans own displeasure against Gods proceedings is the cause of interrupting blessing.
D. 4. Good men somtimes would undoe what God hath done in poynt of blessing. Ver. 17.
D. 5. It is incident somtimes to the Saints to deny what God affirm's.
D. 6. Good men may think they have reason enough to cross Gods providence.
D. 7. Saints by infirmity may desire Gods blessings to be multiplied against his will.
D. 8. Good soules may thus prove sad hinderers of their own blessings. Ver. 18.
3. Iacobs return to Ioseph, and procedure in his work now followeth to compleat the bl…ssing, wherein occurre.
Ver. 19.1. Iacobs refusal. And his Father refused. — And he would not, Sept. Cald. Syr. — Sa. and Ar. as Hebr. where note.
1. His resistence of Ioseph, he would not move his hand.
2. His persistence in executing Gods purpose implied, he kept them, where they were.
2. Iacobs reason which he giveth for his action, and he said, I know my Son, I know it. Sept. and Cald. same, &c. Wherein.
1. He corrects Iosephs mistake, he thought that by reason of his Fathers dimnes in sight, and ignorance he had done it, but he tells him, he was not ignorant of what he did.
2. He inform's him, that what he did was from knowledge that God had given him.
1. His appellation my son. He owns him though opposed by him, & so he bespeaks him.
2. His declaration, that he knew which was the eldest, and the yongest well enough. And did therefore direct his hands wittingly in conveying the blessing: according to the discovery of God to him, wherein Ioseph was to acquiess. I know it, I know it, and I do it knowingly. Let this quiet you, I know Gods will in it.
3. He interprets and reveal's the mystery of Gods will unto him concerning his sons.
1. About Manasseh, Even he shall be for a people, and he also shall be great. — Be exalted. Sept. Multiplied. Cald. There shall be a nation of him. Ar. Sa. and Syr. same. Where prophetically he telleth him, that Manasseh should have a competent blessing from God, to be a people, and that he should grow great, therefore his blessing was not despicable.
2. About Ephraim, But truly his yonger brother shall be greater than he, and his seed shall be the fulnes of nations. — For a multitude of nations. Sept. His sons shall be rulers among the people. Cald. Sam. Syr. and Ar. to same. Here the oracle sheweth the reason of Jacobs placing the signall upon Ephraim, because the greater blessing was determined to him of God. Joseph had not reason to quarrel with the placing of Jacobs hands. Yet he seemeth more to be offended at the outward ceremony than the promised blessing. So Jacob declares, seeing God hath so ordered the blessing I must order my hands sutable thereunto, the truth of this will appear by consulting Scriptures. (Numbers. 1. ver. 32.33.35. Numbers. 2. ver. 18.20.) Deuter. 33. Ver. 17.19.
4. He proceeds in his blessing. Wherein.Ver. 20.
1. His present work is related. And he blessed them in that day. Sept. and Cald. same, &c.
1. His work, he compleated his blessing, I, by a prophetical Spirit he bestowed all the good things spoken of before both spiritual and temporal, upon the sons and their tribes, it was a real and actual collation to faith.
2. The time, in that very day and hour, when Joseph came with his sons to visit him.
2. His prophesie for the future, Saying in thee shall Israel bless, saying, God put thee as Ephraim and as Manasseh. Sept. and Cald. same, &c. Herein he sheweth the greatnes and goodnes of the blessing, that in future ages, the Israelites should desire of God no other blessings, but such as were given to Ephraim and Manasseh.
1. The party blessing the Israelit's, Gods people, or Church.
2. The act; they shall bless, that is by prayer so desire blessing to their children.
3. The rule, as Ephraim, &c. As if no more could be desired.
3. The order of his blessing observed. And he put Ephraim before Manasseh. Sept. and Cald. same, &c. Whether this be the observation of Moses from himself, that Iacob in this whole action preferred Ephraim before Manasseh; or whether it be related still as part of the history of Iacob that he did still put Ephraim before Manasseh, it will make no difference; this is the summe of it. That the order of this blessing gave Ephraim the first place. And so Gods order stood against mans will. Ver. 20.
It learneth us.
D. 1. Ministers of blessing must resist perverting of it, and persist in doing Gods will.
D. 2. In refusing the desires of his Saints, God giveth them reason by his Prophets.
D. 3. What men think to be done out of ignorance or mistake in blessing, may be in knowledg, so was it with Jacob in this action.
D. 4. Gods knowledge of creatures makes the difference in blessing his election.
D. 5. The lesser to the first born, and the greater blessing to the yonger is disposed by God. Ver. 19.
D. 6. Notwithstanding present interruptions God will give present blessing to his people.
D. 7. Gods blessings are the best examples of blessing to his Church.
D. 8. Israel should learn to bless their children as God blesseth his.
D. 9. All Israels blessings must be fetcht from God.
D. 10. The blessing of Ephraim and Manasseh are desirable by the Church.
D. 11. In the Church of God there are orders of blessing as to persons, some before others.
D. 12. Man must sit down and God will be exalted in the disposing of blessing on his people. Ver. 20.
3. The last general of this Chapter follow's which contains a special portion bequeathed by Jacob unto Ioseph and his sons above the rest of his brethren. Ver. 21.22. Herein,
1. Iacobs prediction of his death approaching. And Israel said to Joseph, behold I dye, Sept. and Cald. same. &c. I am about to dye.
1. The connection is considerable, having dispatched his blessing now he sweetly resolves upon dying and declares it.
2. The prediction emphatical, behold I dye.
1. Israel the Prophet.
2. Ioseph and his are the subjects to whom he prophesieth, not excluding the rest of his sons.
3. The prophesy itself, it is of his own death approaching, whereof,
1. His evidence of it in that demonstrative behold, note and see this.
2. His readines, I dye. I am ready to give up the ghost.
3. His hope, I dye, but in expectation of all Gods promises, whereof he giveth them some tast following.
2. Iacobs promise of good to them after his departure, and that is twofold.
1. And, or but God shall be with you, or will be, Sept same. — The word of the Lord shall be for your help. Cald. the rest as Hebr. This is the promise of a surviver to Israels posterity better than himself: and that is the gracious presence of the ever-living God, as if he had said.
1. I poor I what am I worth to you? God is your all that blesseth and saveth you.
2. I dye, I am a mortal good, what ever I have bin unto you, but God liveth for ever to save you.
3. I must leave you, and be gon, but the great God will be with you with his grace and salvation, he will dwell and abide among you for ever.
2. He add's the promise of Gods reducing them again to the land of promise out of Egypt, And he will make you return to the land of your fathers, Sept. and Cald. same, &c. wherein he promiseth,
1. Their egresse or departure from Egypt in Gods time.
2. Their progress even to the promised land, viz. the land of Canaan, here stiled the land of their fathers Abraham, Isaac, &c. not that they were fully possessed of it, but because the God of heaven and earth had given it to them by promise. Therefore in faith he declares this.
3. Their access to a better rest typifyed by this; which is not to be left out in the recognising of this promise. Ver. 21.Ver. 21.
3. Iacobs legacy bequeathed to Ioseph and his sons,Ver. 22. And I have given unto thee one portion above thy brethren, which I took out of the hand of the Amorite, with my sword and with my bow. — foreign. Sept. Making it a proper name. — With my prayer and my supplication. — One special part. Cald. Who make it a common name. So the rest. In this we have to observe these terms,
1. The bequeather, Israel now about to dye, & having declared Gods will to them.
2. The legatees, Ioseph in his sons considered.
3. The legacy bequeathed, set out these wayes,
Gen. 9. v. 23.1. Positively with a numeral restriction, one portion, or part; so it is read, as a noun common; shoulder part, heap or but. It is also the proper name of a place, Shechem which was a city called in the New Testament Sychar. Iohn. 4.5. Which is said there to be neer a parcel of ground which Iacob gave to his son Ioseph. So that this place determines this portion to be of land; and this is noted also to fall unto the children of Ioseph afterward for a possession. Ioshua. 24.32. Of what extent this part was, is not directly expressed, but it became an inheritance to Ioseph, and there they buried his bones.
2. Comparatively is it spoken of a part above his brethren: he gave the whole land to all the tribes to be divided in Gods time: but to Ioseph he gave one special portion eminently, which he expresseth not to any of the rest.
3. Discretively to distinguish it from any other portion, by the manner of his atcheivement of it; Which I took out of the hand of the Amorite, with my sword and with my bow; The reading is generally the same with all translators, except the Cal. — With my prayer and supplication. Neither is there any difficulty in the words; it was a portion more then ordinary taken by sword, and bow, instruments of warr; in which we read not, that Jacob was usually exercised: but about the sense and meaning some questions must be satisfied.
Quest. 1. What was that part here bequeathed to Ioseph?
Answ. It is generally concluded that it was a parcel of land, warranted by the Evangelist; and that it was either the portion bought of the sons of Hemor. Gen 33. Or the city Shechem itself with its territories after it was wasted and subdued by Iacobs sons; whether the part might be so far extended is doubtful. This fell to the children of Joseph afterward.
Quest. 2. How did Iacob take this with sword, and bow, when we read not of his being in arms at any time?
Answ. This passage hath wrought much trouble to interpreters, who usually go two wayes.
1. Some reading it historically, and according to the terms: and these diversly render it.
1. Litterally, & so they say Iacob took Shechem by the sword of his sons, which was his sword, but when Iacob to his very death abhorr's that fact of his sons, as Gen. 49.6. It is not probable that he should own their sword: and as to what is said, that God did transferr the issue of that conquest to Jacob, as being a just recompence upon the Shechemit's; …t no where appear's that God did so translate it, and thefore hard is it to assert it.
2. Figuratively, and so men use their phansies, one saying, money was his bow and his sword, for that answers all things. Other, his prayers were those weapons, others say it was God meant by them; but all groundles: for this is a plain history and to be understood in the letter.
3. Others understand it prophetically, that it was that part, which Josephs children would take from the Amorites in future time; but this is against the plain reading of the words; and beside, this was a portion given now, not to be gotten afterwards, and if this were all, the rest of Jacobs sons had as much as Joseph, for they got Canaan by the sword, &c. In summe therefore I shall say.
1. The gift is historical.
2. It is safest to take the sence of the letter.
3. It is certain that all the acts of Iacob are not written; therefore it might be such a portion, as Iacob by force did recover, and it may be, when wrongfully it was detained from him by oppressors; doubtles somthing it was, taken by his sword and bow, though not expressed.
Quest. 3. How is Hamor called an Amorite, when he was an Hivite? or what is here meant by the Amorite? Gen. 34.2.
Answ. 1. It is rightly observed, that Chamor, and Hamor, are not all one, that being a personal, this a national name. 2. If it be granted taking with sword and bow, be buying with mon…y, then it must be meant of Hamor or his sons. 3. This being a national name, it is more likely to be a name of multitude, and therefore to note the Amorit's who might detaine his right, out of whose hand God might give it him again by his sword and bow: which is very rational and seems most natural to the words, and removes all the other scruples that do arise from the letter of the text.
We observe.
D. 1. After parental blessings dispatched it is sutable for them to think of dying.
D. 2. Gods Favorit's speak of dying evidently, readily, and hopefully with comfort.
D. 3. It is sutable for Gods Saints to let others see they dye chearfully in the Lord.
D. 4. Saints depart more willingly from present life, when they see God with his people.
D. 5. The gracious presence of God is promised to his Church, though Ministers of comfort dye.
D. 6. The presence and abode of the ever-living God with his Church makes up the loss of dying Saints.
D. 7. God will surely reduce his people to the land of rest in his own time.
D. 8. Gods promise should bear up hearts against discouragements in the loss of Saints. Ver. 21.
D. 9. The Fathers portion as well as blessing, is fit to be given before they dye.
D. 10. VponUpon Gods determination, good Fathers may give more portion to one than to other.
D. 11. God doth allow his servants to be men at arms in just cases.
D. 12. What spoil God giveth his servants from enemies, he alloweth them to bestow it.
D. 13. The best children carry back the greatest portion from the Prophetical Ministers of Gods blessings. Ver. 22. So doth Joseph.