Genesis 48:21 Kommentaari

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).

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.

And Israel said unto Joseph, behold, I die,.... Expected to die very shortly; and he not only speaks of it as a certain thing, and what would quickly be, but with pleasure and comfort, having no fear and dread of it on him, but as what was agreeable to him, and he had made himself familiar with: but God shall be with you; with Joseph and his posterity, and with all his brethren, and theirs, to comfort and support them, to guide and counsel them, to protect and defend them, to carry them through all they had to endure in Egypt, and at length bring them out of it; he signifies he was departing from them, but God would not depart from them, whose presence would be infinitely more to them than his; and which, as it made him the more easy to leave them, so it might make them more easy to part with him: and bring you again unto the land of your fathers; the land of Canaan, where their fathers, Abraham, Isaac, and Jacob, had dwelt, and which was given to them and theirs for an inheritance, and where Joseph and his brethren had lived, and would be brought thither again, as the bones of Joseph were, and as all of them in their posterity were in Joshua's time.

Let us therefore not be anxious to amass money and bequeath it to our children; rather, let us teach them virtue and call down blessing from God on them. This, you see, this is the greatest wealth; this wealth is beyond counting, proof against consumption, leading to greater wealth as each day passes. Nothing in fact is equal to virtue; nothing more potent than it. Even if you were to mention kingship itself and the wearer of the crown, he would be worse off than any pauper clad in rags if he lacked virtue. What good, after all, could the crown or royal purple be to the man betrayed by his own indifference? I mean, surely the Lord has no respect for distinctions based on externals? Surely he is not moved by the fame of prominent people? One thing is to be sought after with him, to be able to find the door opened to confidence with him on the basis of the operation of virtue. The person who enjoys no such confidence will be among the least respected and least entitled to speak.

Joseph, hearing that his father was near death, took his two sons, Ephraim and Manasseh, and went to Goshen, to visit him, Gen 48:1. Jacob strengthens himself to receive them, Gen 48:2. Gives Joseph an account of God's appearing to him at Luz, and repeating the promise, Gen 48:3, Gen 48:4. Adopts Ephraim and Manasseh as his own sons, Gen 48:5, Gen 48:6. Mentions the death of Rachel at Ephrath, Gen 48:7. He blesses Ephraim and Manasseh, preferring the former, who was the younger, to his elder brother, Gen 48:8-17. Joseph, supposing his father had mistaken in giving the right of primogeniture to the youngest, endeavors to correct him, Gen 48:18. Jacob shows that he did it designedly, prophecies much good concerning both; but sets Ephraim the youngest before Manasseh, Gen 48:19, Gen 48:20. Jacob speaks of his death, and predicts the return of his posterity from Egypt, Gen 48:21. And gives Joseph a portion above his brethren, which he had taken from the Amorites, Gen 48:22.

Behold, I die - With what composure is this most awful word expressed! Surely of Jacob it might be now said, "He turns his sight undaunted on the tomb;" for though it is not said that he was full of days, as were Abraham and Isaac, yet he is perfectly willing to bid adieu to earthly things, and lay his body in the grave. Could any person act as the patriarchs did in their last moments, who had no hopes of eternal life, no belief in the immortality of the soul? Impossible! With such a conviction of the being of God, with such proofs of his tenderness and regard, with such experience of his providential and miraculous interference in their behalf, could they suppose that they were only creatures of a day, and that God had wasted so much care, attention, providence, grace, and goodness, on creatures who were to be ultimately like the beasts that perish? The supposition that they could have no correct notion of the immortality of the soul is as dishonorable to God as to themselves. But what shall we think of Christians who have formed this hypothesis into a system to prove what? Why, that the patriarchs lived and died in the dark! That either the soul has no immortality, or that God has not thought proper to reveal it. Away with such an opinion! It cannot be said to merit serious refutation.

JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22) one told Joseph, Behold, thy father is sick--Joseph was hastily sent for, and on this occasion he took with him his two sons.

Israel said unto Joseph, Behold, I die--The patriarch could speak of death with composure, but he wished to prepare Joseph and the rest of the family for the shock. but God shall be with you--Jacob, in all probability, was not authorized to speak of their bondage--he dwelt only on the certainty of their restoration to Canaan.

Adoption of Joseph's Sons. - Gen 48:1, Gen 48:2. After these events, i.e., not long after Jacob's arrangements for his burial, it was told to Joseph (ויּאמר "one said," cf. Gen 48:2) that his father was taken ill; whereupon Joseph went to him with his two sons, Manasseh and Ephraim, who were then 18 or 20 years old. On his arrival being announced to Jacob, Israel made himself strong (collected his strength), and sat up on his bed. The change of names is as significant here as in Gen 45:27-28. Jacob, enfeebled with age, gathered up his strength for a work, which he was about to perform as Israel, the bearer of the grace of the promise.