JACOB BLESSES JOSEPHJACOB BLESSES...

A Ministry for Hungry Saints, Series on the Book of Genesis, Lesson #78, Meeting #523– in its 21ST year

JACOB BLESSES JOSEPHJACOB BLESSES JOSEPH

INTRODUCTION

A BRIEF SUMMARY OF THE TEXT Jacob inquires about the young

men with Joseph and finds they are hissons. He asks them to come to him sohe can bless them. After kissing andembracing them, he lays his hands on

the boys, doing so “wittingly” –crossing his hands. His right hand,intended to be placed upon thefirstborn, is placed on Ephraim, theyoungest, and not the firstborn son.When Joseph saw this, it displeased

him, and he attempted to move Jacob’shand from Ephraim to Manasseh, thefirstborn, telling Jacob he had his righthand on the wrong son. Jacob“refused” to move his hand, respondingthat he knew what he was doing. He

TRANSLATION LEGEND: ABP=Apostolic Bible Polyglot m(1992); ALT=Analytical-Literal Translation (2005), AMPLIFIED=Amplified Bible (1965), ABP=Apostolic Bible Polygot with Greek Interlinear (2003); ASV=American Standard Version (1901), BBE=Biblein Basic English (1949), BRENT=Brenton’s English Septuagint; CEB =Common English Bible (2011); CEV=Contemporary English Version(1995); DRA=Douay-Rheims (1899), EMTV =English Majority Text (2002); ERV =English Revised Version (1885), ETRV = Easy to Read(1999), ESV=English Stand Version (2001), GENEVA=Geneva Bible (1599), GNB=Good News (1966), GSNT =Goodspeed (1923), GWN=God’s Word (1995), IE= International English (1973), ISV=International Standard Version (1967), JPS=Jewish Publication Society (1917),JUB=Jubilee Bible (2003); KJV=King James Version (1611), LITV= Literal Translation of the Bible (1976), LIVING=Living Bible (1971),MESSAGE=The Message (1993), MKJV= Modern KJV (1962), MONTGOMERY=Montgomery’s New Testament (2001), MRD=Peshitta-James Murdock Translation (1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New AmericanStandard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985),NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS=JB Phillips New Testament (1962), PNT=Bishop’s New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj(1985), WEB=Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS=William’s New Testament (1937),TYNDALE=Tyndale’s Bible (1526), WYCLIFFE=Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862)

---------- GREEK LEXICON LEGEND ----------- LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = Barclay-Newman, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT

Lesson Number 78

The Book of Genesis, 03/21/2014

A MINISTRY INITIATED INMAY 1993, AND DEDICATEDTO STRENGTHENING THOSEWHO ARE IN CHRIST, BYBUILDING THEIR FAITH,ENHANCING THEIR JOY, ANDSTABILIZING THEIR HOPE, ENABLING THEM TO WORKOUT THEIR SALVATION WITHFEAR AND TREMBLING.

THE INSPIRED RECORD OFTHE BEGINNING OF ALLTHINGS: THE HEAVENS ANDTHE EARTH, MANKIND, SIN,THE FIRST CHOSEN ANDBLESSED NATION, THE FIRSTCURSE, THE FIRST PROMISE,AND THE FIRST FAITH.

DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outrightcontradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the LordHimself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.

“ Gen 48:8 "And Israel beheld Joseph's sons, and said, Who are these? 9 And Joseph said unto his father, They are my sons, whom God hath givenme in this place. And he said, Bring them, I pray thee, unto me, and I will bless them. 10 Now the eyes of Israel were dim for age, so thathe could not see. And he brought them near unto him; and he kissed them, and embraced them. 11 And Israel said unto Joseph, I had notthought to see thy face: and, lo, God hath showed me also thy seed. 12 And Joseph brought them out from between his knees, and he bowedhimself with his face to the earth. 13 And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in hisleft hand toward Israel's right hand, and brought them near unto him. 14 And Israel stretched out his right hand, and laid it upon Ephraim'shead, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn. 15 Andhe blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto thisday, 16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abrahamand Isaac; and let them grow into a multitude in the midst of the earth. 17 And when Joseph saw that his father laid his right hand uponthe head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. 18 AndJoseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. 19 And his father refused, and said,I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater thanhe, and his seed shall become a multitude of nations. 20 And he blessed them that day, saying, In thee shall Israel bless, saying, God makethee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. 21 And Israel said unto Joseph, Behold, I die: but God shall be withyou, and bring you again unto the land of your fathers. 22 Moreover I have given to thee one portion above thy brethren, which I took outof the hand of the Amorite with my sword and with my bow." . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Gen 48:8-22

Jacob inquires concerning Joseph’s sons, blesses them precisely, then blesses Joseph with a double portion – Given O. Blakely Jacob Blesses Joseph 1 of 15


said that the truth was that the youngerwould be the greater. He blessed themthat day, declaring that God would “setEphraim before Manasseh.” He thentold Joseph that he was dying, but thatGod would bring him into the land of hisfathers. He also told Joseph that he hadgiven him one portion above the otherbrothers–i.e. a double portion, referringto himself taking the land out of thehands of the Amorite with his swordand bow.

THE PROVIDENCE OF GODThroughout the record of

Abraham, Isaac, Jacob, and Joseph, wesee the providence of God again andagain. I am using the word“providence” in the English meaning ofthe word: “Divine guidance or care: God conceivedas the power sustaining and guiding human destiny.”MERRIAM-WEBSTER

( McClintok & Strong’s BibleCyclopedia defines the word as: “aterm importing the wisdom and power which

God continually exercises in the preservationand government of the world, for the endswhich He proposes to accomplish.

( The International Bible Encyclopediasays of this word: “it is only when the wordis used with reference to the Divine Being who ispossessed of infinite knowledge and power that ittakes on its real and true significance. The doctrineof divine providence, therefore, has reference tothat preservation care and government which Godexercises over all things that He has created inorder they may accomplish the ends for which theywere created.”

( Easton Bible Dictionary: literally meansforesight, but is generally used to denote God’spreserving and governing all things by means ofsecond causes (Psalm 18:35; 63:8;<441728>Acts 17:28; Colossians 1:17; Hebrews1:3). God’s providence extends to the natural world(Psalm 104:14; 135:5-7; Acts 14:17), the brutecreation (Psalm 104:21-29; Matthew 6:26; 10:29),and the affairs of men (1 Chronicles 16:31; Psalm47:7; Proverbs 21:1; Job 12:23; Daniel 2:21; 4:25),and of individuals (1 Samuel 2:6; Psalm 18:30; Luke1:53; James 4:13-15). It extends also to the freeactions of men (Exodus 12:36; 1 Samuel 24:9-15;Psalm 33:14, 15; Proverbs 16:1; 19:21; 20:24;21:1), and things sinful (2 Samuel 16:10; 24:1;Romans 11:32; Acts 4:27, 28), as well as to theirgood actions (Phil. 2:13; 4:13; 2 Corinthians 12:9,10; Ephesians 2:10; galatians 5:22-25). As regardssinful actions of men, they are represented asoccurring by God’s permission Genesis 45:5; 50:20.Comp. 1 Samuel 6:6; Exodus 7:13; 14:17; Acts 2:3;3:18; 4:27, 28), and as controlled (Psalm 76:10)and overruled for good (Genesis 50:20; Acts 3:13).God does not cause or approve of sin, but onlylimits, restrains, overrules it for good. The mode ofGod’s providential government is altogetherunexplained. We only know that it is a fact that Goddoes govern all his creatures and all their actions;that this government is universal (Psalm 103:17-19), particular (Matthew 10:29-31), efficacious(Psalm 33:11; Job 23:13), embraces eventsapparently contingent (Proverbs 16:9, 33; 19:21;21:1), is consistent with his own perfection (2Timothy 2:13), and to his own glory (Romans 9:17;11:36).

Boiled down to its essence, theprovidence of God is God carrying outHis purposes. His primary interest is notpleasing men, but fulfilling Hisdetermined will. There is no effectiveway of causing the purpose of God tobe aborted. The only variable is whether

or not the individual is benefitted by0that will. None of these workings areinitiated, driven, or managed by eitherthe will or the work of man.

Thus far in Genesis we have seenthe providence of God revealed in:

( The calling, deliverance, andpreservation of Noah.

( The calling, choosing of, direction,safety, and increase of Abraham.

( The birth, preference for, choosingof, guidance, protection, andincrease of Isaac.

( The birth, preference, choosing of,direction, protection, provision for,and increase of Jacob.

( The birth, preference for, choosing,protection, direction, and exaltationof Joseph.

The will and hand of the Lordwere in all of these things. In them Hewas carrying out His purpose. Not oneof His purposes failed. Not one of Hischosen ones fell away, or failed to fulfilltheir calling. Everything God did wasdone thoroughly and effectively.

God’s providence is closely relatedwith His foreknowledge, predestination,and election. There is no need foranyone to argue about this matter,because it is Divinely stamped intohistory. None of the things thathappened to Noah, Abraham, Isaac,Jacob, and Joseph, could possibly havetaken place if there was no such thingas providence, foreknowledge,predestination, or election. Later,Moses will confirm that all of thesethings were true of Moses, Aaron, theLevitical priesthood, and the nation ofIsrael as well.

CONTENTS CONTENTS || INTRODUCTION INTRODUCTION || WHO ARE THESE? (48:8) WHO ARE THESE? (48:8)|| THEY ARE MT SONS (48:9A)THEY ARE MT SONS (48:9A)|| I WILL BLESS THEM (48:9B)I WILL BLESS THEM (48:9B)|| THE EYES OF ISRAEL WERE DIM THE EYES OF ISRAEL WERE DIM

(48:10)(48:10)|| I HAD NOT THOUGHT TO SEE THYI HAD NOT THOUGHT TO SEE THY

FACE (48:11)FACE (48:11)|| JOSEPH BOWED HIMSELF TO THEJOSEPH BOWED HIMSELF TO THE

EARTH (48:12)EARTH (48:12)|| JOSEPH TOOK THEM BOTH (48:13)JOSEPH TOOK THEM BOTH (48:13)|| GUIDING HIS HANDS WITTINGLYGUIDING HIS HANDS WITTINGLY

(48:14)(48:14)|| AND HE BLESSED JOSEPH (48:15-16)AND HE BLESSED JOSEPH (48:15-16)|| JOSEPH SAW AND IT DISPLEASED HIMJOSEPH SAW AND IT DISPLEASED HIM

(48:17-18)(48:17-18)|| I KNOW IT MY SON, I KNOW IT (GENI KNOW IT MY SON, I KNOW IT (GEN

48:19)48:19)|| HE BLESSED THEM THAT DAY (48:20)HE BLESSED THEM THAT DAY (48:20)|| I DIE, BUT GOD BE WITH YOU I DIE, BUT GOD BE WITH YOU

(48:21-22(48:21-22|| CONCLUSIONCONCLUSION



WHO ARE THESE?

Gen 48:8 "And Israel beheld Joseph'ssons, and said, Who are these?”

ISRAEL BEHELD JOSEPH’S SONS"And Israel beheld Joseph's sons

. . .” Other versions read, “Then Israelsaw Joseph’s sons,” NKJV “Then Israellooked over at the two boys,” LIVING

"Then Israel, looking at Joseph's sons,"BBE "Noticing Joseph's sons," TNK and“When Israel [almost blind] sawJoseph’s sons.” AMPLIFIED

When the text says he “beheld”

Joseph’s sons, it is to be understoodthat he did not see them clearly, for hisvision was failing. We know from anearlier verse that Jacob was aware that

Joseph had two sons, and he knewtheir names: "And now thy two sons,Ephraim and Manasseh, which wereborn unto thee in the land of Egyptbefore I came unto thee into Egypt, aremine; as Reuben and Simeon, they shallbe mine" (Gen 48:5). At this point,however, he apparently did not knowthey were there.

WHO ARE THESE?“ . . . and said, Who are these?”

Other versions read, "Who are these tothee?" SEPTUAGINT "Are these your

sons?"NLT “Are these the ones?” LIVING

Seeing the form of two additionalpeople, Jacob asks who they are. Even

though Jacob’s eyes were weak, hewas not willing to yield to thatweakness at this time. He wanted toknow the identity of those before him.

An ApplicationIn spiritual life, when we are faced

with truth that it is difficult tocomprehend, we should ask someonewho has better vision that ourselves.This was apparently the manner of theyouthful Jesus. When He was inJerusalem for the Passover with Hisparents, He went to the Temple andsought out the “doctors” of the Law –those who had a working acquaintancewith the Scriptures. Three days laterwhen Joseph and Mary sought Him,"they found Him in the temple, sitting inthe midst of the doctors, both hearingthem, and asking them questions" (Luke2:46). Apparently, the event hadcaptured the attention of others, for "allthat heard Him were astonished at Hisunderstanding and answers" (Luke2:47). Jesus had an inquiring mind at ayoung age, and Jacob possessed onewhen he was an old man. This is acomely trait. I wish it was morecommon in our day.

THEY ARE MY SONS

“ 9a And Joseph said unto hisfather, They are my sons, whom Godhath given me in this place.”

This was a momentous occasion,and Joseph did not fail to bring his sonswith him. Already, Ephraim andManasseh had heard Jacob testify ofGod’s appearance to him (Gen 48:3-4). They had no doubt heard Jacob saythat they would his sons, and wouldinherit an equal inheritance withJoseph’s brothers (Gen 48:5-6). Theyalso heard the testimony of Rachel’sdeath, before Jacob and his householdhad arrived at their destination.

Now, the fact that Jacob inquires

who they are indicates they had heardwhat had been said thus far. It all hadto do with the will of God, His calling,His blessing, and His purpose.

No thinking person will,underestimate the value of beingexposed to God’s will and blessing.Such an exposure brings the Lord intothe conscience of the hearers.

THEY ARE MY SONS“And Joseph said unto his father,

They are my sons . . .” These were notonly Joseph’s sons, they were born inthe appropriate time – before thefamine. Remember the words of Josephwhen they were born: “For God, said

he, hath made me forget all my toil, andall my father's house;" and “For Godhath caused me to be fruitful in the landof my affliction" (Gen 41:51-52). Theyalready knew what it was like to haveprovisions during a famine. They knewthe value of being in a family that didnot have to buy their food. They hadseen their father, Joseph, survive andkeep his faith while away from hishomeland. They had experienced bothplentifulness and famine.

Something To Be LearnedAs He did for Joseph, God will

give you a blessing during difficult timesthat will offset the effect of difficulty.This is the sort of thing Ezra confessed

In spiritual life, when we are faced with truththat it is difficult to comprehend, we shouldask someone who has better vision thatourselves.



following the Babylonian captivity: "Andnow for a little space grace hath beenshowed from the LORD our God, toleave us a remnant to escape, and togive us a nail in his holy place, that ourGod may lighten our eyes, and give usa little reviving in our bondage" (Ezra9:8). Think of those marvelous benefits,and how they parallel our experience inChrist.

( Show grace. There is nothing quitelike the spiritual rejuvenation that isrealized by the experience of grace.For us, grace is “exceeding abundantwith faith and love which is in ChristJesus” (! Tim 1:14). This mitigatesthe sorrow that results from being inthis present evil, world.

( Leave us a remnant to escape. Whetherwe are speaking of the church as awhole, or as individual believers, thefiercest of trials and the chasteningof the Lord does not utterly removethe objects of Divine attention. Theremnant always remains to be rebuiltrefurbished.

( Give us a nail in His holy place. For us,this “Nail” is the Lord Jesus inheaven. Isaiah spoke of Him in thisway: "And I will fasten Him as a nailin a sure place; and He shall be for aglorious throne to His Father'shouse. And they shall hang uponHim all the glory of His Father'shouse, the offspring and the issue,all vessels of small quantity, fromthe vessels of cups, even to all thevessels of flagons" (Isa 22:23-24).This affirms the absolute centralityof Christ in the display of His grace.He was for a “glorious throne to HisFather’s house.” All the glory of HisFather’s house would be placed onHim – everything would hinge onHim. He goes on to say, " I n t h a tday, saith the LORD of hosts, shallthe nail that is fastened in the sureplace be removed, and be cut down,and fall; and the burden that wasupon it shall be cut off: for theLORD hath spoken it" (Isa 22:25).This depicts all of the sins of theworld being placed upon Christ, thenHis life being cut off, removing “thesins of the world.”

( Lighten our eyes. Other versions read“enlighten our eyes,” NKJV “gives lightto our eyes,” NIV “bright our eyes,”NRSV and “brighten our eyes.” AMPLIFIED

In the flesh, this is what happenedto Jonathan when he dipped his rodin some honey: "But Jonathan heardnot when his father charged thepeople with the oath: wherefore heput forth the end of the rod that wasin his hand, and dipped it in anhoneycomb, and put his hand to hismouth; and his eyes wereenlightened" (1 Sam 14:27). Thisd e p i c t s e n c o u r a g e m e n t ,refurbishment, and the strength tocarry on. This is what a good doseof strength does for the soul of thesaints.

( Give us a little reviving. Otherversions read, “a measure of revivalin our bondage,” NKJV “a little relief,”NIV “a little sustenance in ourslavery.” NRSV That is, the strengthand renewal to make it safelythrough another day. This is apicture of the rubble not being takenaway, yet it does not get the best ofus. This is making it throughdifficulty a step at a time.

All of this is what Joseph realizedin Egypt when his sons were born. It isalso what we realize as we run the raceand fight the fight of faith.

I will say that these things are noteasy to learn, nor, indeed, are theyintended to be. There is a kind oftrouble and difficulty that lasts for along time – like Joseph’s imprisonment,and Israel’s bondage in Egypt. By Divineintention, such disquietude does notcome to an end quickly, even thoughwe are driven to seek such an abrupttermination. But there are things that

we must learn – like how to navigatethrough treacherous waters, what to doduring the storm, and how to conductourselves during an assault. Characteris formed in the crucible of difficulty.

WHOM GOD HAS GIVEN ME IN THISPLACE

“ . . . whom God hath given me inthis place.” Other versions read, "whomGod has given me here in Egypt," GWN

“whom God has given me in thisland,”BBE “These are the boys God gaveme.”ERV

These sons were born during theyears of plenty, prior to thecommencement of the famine. Thatwould have made Joseph in his mid-thirties, for he was thirty-seven whenthe years of famine began. He hadbeen, therefore, in Egypt forapproximately the same amount of timehe was in Canaan, having commencedhis reign when he was thirty (Gen1:46).

Yet, during those years, he hadnot lost his faith, or ceased to associatehis life with the Lord. He survivedwithout being in an environment that

was conducive to godliness. He did notchoose this environment – God chose itfor him. When he was tempted byPotiphar’s seductress wife, he did notforget God. He remembered God whenhe was told of the dreams of the baker,the butler, and Pharaoh himself. Hemaintained a practical awareness ofGod that kept the channel of blessingopen.

In that domain, Joseph knew hissons had been given to him by God. Hecame to realize why he was in Egypt inthe first place (Gen 45:7-8).

All of this is what Joseph realized in Egyptwhen his sons were born. It is also what werealize as we run the race and fight the fightof faith.



A Powerful WitnessThis provided a witness to

succeeding generations that those whowere raised in the faith can, in fact, andif need be, survive in environment thatcontains no kindred spirits, or anysemblance of revealed religion. As withJoseph, such an environment must notbe a chosen one. Also, in it the

individual must exercise himself not tobe carried by a heathen or godlessculture.

Notwithstanding, such anenvironment will not overcome stablesouls! Keep in mind that Joseph’sstability is to be interpreted in view ofthe times of limited revelation, no

writing from God, and no revealedmoral law. When it comes to anacquaintance with the staggeringbenefits vouchsafed to those in Christ,there simply is no comparison. There isno valid excuse for professing“Christians” to lose their faith inschools of higher learning, in the job, orin a decadent culture.

I WILL BLESS THEM

“ 9b And he said, Bring them, Ipray thee, unto me, and I will blessthem.”

What will Jacob do, now that heis aware that Joseph’s sons arestanding before him? How will he thinkof them? We will find out a lot aboutJacob as we consider his response.

BRING THEM UNTO ME“And he said, Bring them, I pray

thee, unto me . . .” These are the sonsJacob has said were now his own (Gen48:5). He now wants to personally seethem, and be close, to them.

As we will find, Jacob is notthinking as a grandfather, but as apatriarch and prophet. His family is noordinary family, but one that has beensingled out by God to participate inAbrahamic promise.

I WILL BLESS THEM“ . . . and I will bless them.” Other

versions read, “that I may bless them,”NIV "I will give them a blessing," BBE and"so that I can bless them." CJB

There are at least two things to benoted in these words – things thatclarify matters concerning salvation.

( That for the sons to be blessed theymust be near to the one doing theblessing. Jacob will not bless themfrom afar.

( This is no ordinary blessing – forsafety, prosperity, etc. This will be acovenantal blessing such as is givento sons, for Jacob has claimed them

as his “sons.”

If you trace the Scriptural records

of the patriarchs and other key personsassociated with the purpose of God,you will not find an emphasis on themundane. Ordinary family life with itsvarious challenges and pleasantries–i.e.everyday life – are never the focus.This should instruct us not to givepriority to that aspect of life. It does notmean we are to neglect or disdain ourlives in this world. However, all of life isto be lived within a lively consciousnessof the Lord and His great salvation.When this is done, our lives will bemore productive and satisfying. Sincewe will give an account to God for howwe have lived, it also makes good senseto approach life in this manner.

It goes without saying that all of

life is to be centered in Jesus Christ,and lived for the glory of God. Jesushas “died for us” ( Rom 5:8), purchasedus with His own blood (Acts 20:28), isinterceding for us (Rom 8:34), isteaching us (Eph 4:20-21), andshepherding us (Heb 13:20). Whywould we live for anyone else?

An ApplicationLike Joseph brought his sons to

Jacob, so Jesus has brought us to God.This is, in fact, what God has said toJesus Christ, His Dear Son – “Bringthem to Me.” That is what the Son isgoing, bringing us “to God” (1 Pet3:18). And, for what purpose is Jesusbringing us to God? It is in order that Hemight bless us! Is it not written of Godthe Father, "Blessed be the God andFather of our Lord Jesus Christ, whohath blessed us with all spiritualblessings in heavenly places in Christ" (Eph 1:3).

While the blessing of the Lordoften has residual benefits in domesticand social life, that is not its focus. InHis dealings with the saved, God neverallows eternal issues to be placed onthe back-burner of life. A facet of lifethat does not have Christ as its centerpoint is never an emphasis with God –even though it is often the preferredchoice of men – even religious men.

The records of Abraham, Isaac,Jacob, and Joseph reveal that theylived their lives wholly for the Lord –always responding appropriately to Hisdirectives, and always mindful of Hispromises. This is unquestionably themanner in which we also are to live.



THE EYES IF ISRAEL WERE DIM

“ 10 Now the eyes of Israel weredim for age, so that he could not see.And he brought them near unto him;and he kissed them, and embracedthem.”

HE COULD NOT SEE“Now the eyes of Israel were dim

for age, so that he could not see. . . ”Other versions read, “were failingbecause of old age, and he could hardlysee,” NIV "his eyes were no longerclear," BBE "his eyesight was poorbecause of old age," CSB "the eyes ofIsrael have been heavy from age," YLT

“was half blind with age,” LIVING

“weighed down because of old age,” ABP

“his eyes were not good.” ERV

John Gill says of this text, “that hecould not lift them up easily and see clearly; hiseyebrows hung over, his eyes were sunk in his head, andthe humors pressed them through old age, that it waswith difficulty he could perceive an object, at least notdistinctly.” Whether this was adeterioration in the seeing capacity ofthe eye, or in the parts surrounding ofthe eye, I do not know. The languagecan be used to describe both situations.The point is that Jacob was not able tosee clearly. He was not blind likeBartimaeus. However, when it comes todiscerning fine details, whether facial orwriting, there is little differencebetween not seeing clearly and beingtotally blind. Before blessing the sons ofJoseph, Jacob wanted to see them asbest as possible.

Not Being Able to See Clearly SpirituallyFleshly blindness, or the inability

to see, parallels spiritual blindness.Under Law, a blind man, even though aLevite, was disqualified from offeringbread to God, or going within the veil:"Speak unto Aaron, saying, Whosoeverhe be of thy seed in their generationsthat hath any blemish, let him notapproach to offer the bread of his God. . . he shall not go in unto the veil, norcome nigh unto the altar, because hehath a blemish; that he profane not Mysanctuaries: for I the LORD do sanctifythem" (Lev 21:23). Also, the blind andlame could not be offered as a sacrificeto God (Lev 22:22; Deut 15:21).

Men in Scripture who are said to

have great difficulty seeing includeIsaac, Jacob, Eli and Ahijah (Gen 27:1;Gen 48:10; 1 Sam 4:15; 1 Kgs 14:4).

There is also such a thing asspiritual blindness – blindness in theheart that makes one incapable ofdiscerning the things of God.

Moses traced this to the fact thatGod did not give the people eyes tosee: "Yet the LORD hath not given youan heart to perceive, and eyes to see,and ears to hear, unto this day" (Deut29:4). This condition equated to being“void of counsel,” and not having“understanding” (Deut 32:28-29). ThePsalmist said of “the wicked,” thatGod’s judgments were “far above out of

his sight” (Psa 10:5). Isaiah spoke ofthe religious leaders of Israel as being“blind” (Isa 56:10). Jesus said thePharisees were “blind leaders of theblind,” and that both of them would“fall into the ditch” (Matt 15:14). Healso called them “blind guides” (Matt23:16). Peter said that the professingbeliever that lacked the things to be“added” to his faith “is blind and cannotsee afar off” (2 Pet 1:5-9).

This is a very real condition, and,if it occurs in one who once couldunderstand, it suggests Divineabandonment. Rather than developing acold and calculating doctrine about this, our efforts should be expended in aconscientious effort to avoid a state ofspiritual blindness, where the things ofGod are not seen, or understood.

I suggest that the contemporarystate of Christendom favors thedevelopment of spiritual blindness ratherthan spiritual understanding. That isprecisely why it is so prevalent. It is theresult of a religious system that is eagerto maintain “a form of godliness thatdenies the power thereof” (2 Tim 3:5).

HE BROUGHT THEM NEAR UNTO HIM “ . . . And he brought them near

unto him . . .” Other versions read,“brought them close,” NASB "made themcome near," BBE "brought them nearer"DARBY “they approached to him,” ABP and“nigh unto him.” YLT

Knowing that Jacob was unable tosee clearly, Joseph brings his sonswithin range of what vision he did have.Jacob wanted to see the young men,and Joseph also desired that he see thesons God had given him in Egypt.

HE KISSED THEM AND EMBRACEDTHEM

“ . . . and he kissed them, andembraced them.” Other versions read,"he gave them a kiss, folding them inhis arms,"BBE "hugged them and kissedthem," GWN "kisseth them, and cleavethto them," YLT and “kissed them both and

I suggest that the contemporary state ofChristendom favors the development ofspiritual blindness rather than spiritualunderstanding. That is precisely why it is soprevalent. It is the result of a religioussystem that is eager to maintain “a form ofgodliness that denies the power thereof”



embraced them.” ISV Most of theversions read “kissed and embraced.”

Jacob did not ask Joseph to bringhis sons to him just so he could seethem. He kissed and embraced them asa father would his own sons, for, in

regard to the Abrahamic covenant, hehad adopted them for his own. I do notdoubt that Jacob recalled how Isaachad kissed him before he blessed him(Gen 27:27).

While there was natural affection being displayed, more than this was

involved. Jacob is preparing to bestowa covenantal blessing on Joseph’s sons.He is thinking of the promise given toAbraham, and his father Isaac –patriarchal blessing, not of a mereparental blessing.

I HAD NOT THOUGHT TO SEE THY FACE

“ 11 And Israel said unto Joseph, Ihad not thought to see thy face: and,lo, God hath showed me also thy seed.”

This is a tender scene, and it willbe especially edifying to read howJacob responds to this moment.

I HAD NOT THOUGHT TO SEE THYFACE

“And Israel said unto Joseph, Ihad not thought to see thy face . . .”Other versions read, “I never expectedto see your face,” NASB "I had no hope ofseeing your face again," BBE “I did notthink I should ever see you again,"NJB

and “For many years I thought youwere dead and that I would never seeyou again.” CEV

It is written, "Hope deferredmaketh the heart sick: but when thedesire cometh, it is a tree of life" (Prov13:12). But Jacob had no hope of everseeing Joseph again. He had acclimatedto the thought that Joseph was dead. Itwas not pleasant for him, but he couldnot think of the possibility of everseeing Joseph again. His experiencewas not one of hope being “deferred,”but of having no hope at all of everseeing Joseph in this world again.

However, Jacob had been wrongfor over twenty-two years. He hadgrown accustomed to thinking of a lieas being the truth for that period oftime. Further, his brothers, who knewthe truth of the matter, never held outone spark of hope to their father. Theywere content to have him considerJoseph to have been killed. In fact, thatdelusion served their purposes well.

GOD HATH SHOWED ME ALSO

“ . . . and, lo, God hath showedme also thy seed.” Other versions read, “In fact, God has,” NKJV “behold God haslet me,” NASB “now God has allowed.” NIV

Notice how Jacob traces thingsback to God – “God hath showed me.” This was a consistent trait in those withwhom God had extensive dealings.They became acutely conscious of theworking of the Lord, and made Him theaxis of their thinking.

Other people who did this include:( Eve (Gen 4:25)( Abraham (Gen 15:3)

( Noah (Gen 9:27)( Melchizedek (Gen 14:20)( Sarah (Gen 16:2; 21:6)( Abraham’s servant (Gen 24:35,

44,56)( Rachel (Gen 30:6)( Leah (Gen 29:32-33; 30:18,20,23)( Isaac (Gen 26:22; 27:27)( Jacob (Gen 30:30; 31:9,42;

33:5,11)( Laban (Gen 30:27)( Laban’s daughters (Gen 31:16)( Joseph (Gen 41:25,52)( Joseph’s brothers (Gen 42:28;

44:16; 45:5,9; 48:9; 50:20).

This was all before Scripture, orany form of inspired writing. Until thetime of our text (around 2,000 years),

there are seven appearances of Godrecorded (Gen 12:7; 17:1; 18:1;26:2,24; 35:7,9). During that time thewords “the Lord said” and “God said”occur thirty-six times.

My point is that there wascomparatively little direct contact withGod, and no Scripture. Yet, the peoplewith whom, God worked were acutelyconscious of His presence and influencein their lives. What can be said of apeople living during the reign of JesusChrist not recognizing the working ofthe Lord in their lives – whether inhardship, as with Joseph, or in times of

great and unusual benefit? A failure todetect the presence and influence ofGod Almighty betrays the lack ofinvolvement with Him.

Receiving More Than ExpectedThere is something else to be

noted here. Jacob confesses that hehas received infinitely more than wasexpected – or even desired. He had alonging for Joseph, but had apparentlygiven no thought to the possibility ofeven seeing his sons. Now, in a granddisplay of the tender mercy of God, hehas not only seen Joseph, but has beengiven to see His sons as well.

Something to be LearnedEven when we have an

A failure to detect the presence and influenceof God Almighty betrays the lack ofinvolvement with Him.



expectancy produced by faith and hope,when the blessing is actually received,it consistently transcends theexpectation. This is one of the greatbenefits of being in Christ Jesus. Such an circumstance produces joy,

satisfaction, thanksgiving, and praise toGod. Further, the experience does notdiminish with time. Rather, it continuesto expand in both size and frequency.This is involved in the words, "But as itis written, Eye hath not seen, nor ear

heard, neither have entered into theheart of man, the things which Godhath prepared for them that love him" (1 Cor 2:9). Only the Holy Spirit canaddress and resolve the limitation of ourunderstanding.

JOSEPH BOWED HIMSELF TO THE EARTH

“ 12 And Joseph brought them outfrom between his knees, and he bowedhimself with his face to the earth.”

JOSEPH BROUGHT THEM OUT“And Joseph brought them out

from between his knees . . .” Otherversions read, “from beside his knees,”NKJV “took them from his knees,” NASB

“removed them from Israel’s,” knees,”NIV "taken them from his father's lap,"DOUAY "Joseph moved the boys, whowere at their grandfather's knees" NLT

“led the boys to their grandfather'sknees,” LIVING “made his sons moveaway from Jacob's knees,” CEV and“took [the boys] from [his father’sembrace].” AMPLIFIED

The text reads as though the

Ephraim and Manasseh were youngboys, standing between the knees of aseated Joseph. However, this is not atall the picture. The “knees” were thoseof Jacob, not Joseph. Joseph hadbrought his sons to Jacob as he hadrequested. Jacob had embraced them,having them close to him, andexpressed the blessing of actuallyseeing Joseph’s offspring. Jacob issitting on the bed, having raised up tomeet Joseph. He has drawn the boysclose to himself to kiss and embracethem. They probably were kneelingbefore him.

Now Joseph moves them awayfrom Jacob, and prepares to presentthem for the blessing.

HE BOWED HIMSELF

“ . . . and he bowed himself withhis face to the earth.” First, inreverence for his father, and thepatriarch of this developing band ofpeople, he bows himself with his faceto the earth.

This was more than the reverenceof a son for his father. While that isinvolved, it is subservient to the greaterrole of Jacob as the patriarch and aprophet. Remember, the whole reasonfor this body of people was in order tothe fulfilling of the promise made toAbraham, Isaac, and Jacob, that all theearth would be blessed by the ultimate“Seed” that was promised in Eden (Gen3:15), and to each of the patriarchs(Gen 12:3; 18:18; 22:18; 26:4; 28:14;Acts 3:25-26; Gal 3:8,16). This was aninsightful bowing.

JOSEPH TOOK THEM BOTH

“ 13 And Joseph took them both,Ephraim in his right hand toward Israel'sleft hand, and Manasseh in his left handtoward Israel's right hand, and broughtthem near unto him.”

A Word About Historical Biblical ArtGreat and talented artists of

yesteryear were renown for theirBiblical paintings. There is somethingvery noticeable, however, in many oftheir renditions: they are oftenScripturally inaccurate. This is largelyowing to a lack of Scriptural knowledge– a condition caused by theinstitutionalization of the church.

A case in point are the followingpaintings of Joseph presenting his sonsto Jacob.

Even though Joseph’s sons werein their twenties, they are presented asv e r y y o u n g b o y s . S u c hmisrepresentations are not at alluncommon in historical Biblicalpaintings. Why is this so. It is becauseof the universal ignorance of he Word

of God that existed during the timesthose paintings were made.

When the Scriptures are taken fromthe people – either by edict or by a lackof proclamation –the effects ripplethroughout the entirety of society. Inthis case, even into the field of art.

As in the matter of art, much ofthe religious customs and comments ofour day are swathed in Scripturalignorance. People have formed religiousopinions that are distorted just as surelyas religious art was during times ofimposed Scriptural ignorance. Thenoticeable trend of excluding Scripturefrom the majority of sermonicpresentations has produced absolutelyintolerable results. As long as



philosophy reigns in the pulpits of theland, ignorance will reign among thehearers.

JOSEPH BRINGS HIS SONS TO JACOB“And Joseph took them both,

Ephraim in his right hand toward Israel'sleft hand, and Manasseh in his left handtoward Israel's right hand, and broughtthem near unto him.”

Joseph now prepares to presenthis sons to Jacob for the covenantalblessing. He deliberately positions themso that Ephraim (the younger) was inhis right hand, and toward Jacob’s lefthand. Manasseh (the firstborn) was in

his left hand, and toward Jacob’s righthand. Thus the sons were arranged sothat Jacob’s right hand would rest onthe firstborn, Manasseh. This was inaccord with everything that wascustom, even though the Lord had notadhered to this custom as made knownin the conferment of the covenantalblessing upon Jacob. The Lord clearlydeparted from that norm when Herevealed to Jacob’s mother, Rebekah,"Two nations are in thy womb, and twomanner of people shall be separatedfrom thy bowels; and the one peopleshall be stronger than the other people;and the elder shall serve the younger"(Gen 25:23). Paul; also refers to this,

accounting for it by pointing out theblessing was according to election:"(For the children being not yet born,neither having done any good or evil,that the purpose of God according toelection might stand, not of works, butof him that calleth;), It was said untoher, The elder shall serve the younger.As it is written, Jacob have I loved, butEsau have I hated" (Rom 9:11-13).

We will now see how this wholeevent played out. Will the purpose ofGod be carried out? Will theunderstanding of Jacob be vindicated?Or, will Jacob’s move prove to be outof order?

GUIDING HIS HANDS WITTINGLY

“ 14 And Israel stretched out hisright hand, and laid it upon Ephraim'shead, who was the younger, and hisleft hand upon Manasseh's head,guiding his hands wittingly; forManasseh was the firstborn.”

Here is a physical setting thatcontradicts the revealed purpose ofGod. The patriarch is about to bestowthe covenantal blessing, and Josephhas unknowingly arranged his sons incontradiction of the will of the Lord.How will it all turn out?

Remember, this does not have todo with mere earthly circumstances orarrangements. This is something Godhas determined and revealed. This has

to do with the Divine ranking of Hischosen people. We are now in the arenaof Divine determination.

ISRAEL PLACES HIS HANDS ON THESON’S HEADS

“And Israel stretched out his righthand, and laid it upon Ephraim's head,who was the younger, and his left handupon Manasseh's head . . .”

Although Joseph had arranged thesons so that Manasseh was standing atJacob’s right hand, and Ephraim at hisleft, Jacob stretches out his right handand places it on Ephraim’s head, incontradiction of the custom, but inharmony with the Divine determination.He also placed his left hand on

Manasseh, who, Joseph thought,possessed the rights of the firstborn.Was this a deliberate action on the partof Jacob? Or was he made to move hishands in this manner without personalthought?

GUIDING HIS HANDS WITTINGLY“ . . . guiding his hands wittingly;

for Manasseh was the firstborn.” Otherversions read, “guiding his handsknowingly,” NKJV “crossing his hands,”NASB “crossing his arms,” NIV "crossinghis hands on purpose" BBE "intentionallycrossed his hands" CJB "guiding hishands intelligently," DARBY "directing hishands of purpose" GENEVA "guiding hishands crosswise" SEPTUAGINT and “He didthis purposely.” LIVING

IMPOSED SCRIPTURAL IGNORANCEThe Synod of Toulouse in 1229 forbade the laity to have in their possession any copy of the books of the Old and the New Testament except the Psalter and

such other portions as are contained in the Breviary or the Hours of the Blessed Mary. "We most strictly forbid these works in the vulgar tongue" (Harduin, Concilia,xii, 178; Mansi, Concilia, xxiii, 194). The Synod of Tarragona (1234) ordered all vernacular versions to be brought to the bishop to be burned. James I renewed thedecision of the Tarragona synod in 1276. The synod held there in 1317 under Archbishop Ximenes prohibited to Beghards, Beguines, and tertiaries of the Franciscansthe possession of theological books in the vernacular (Mansi, Concilia, xxv, 627). The order of James I was renewed by later kings and confirmed by Paul II (1464-71).Ferdinand and Isabella (1474-1516) prohibited the translation of the Bible into the vernacular or the possession of such translations (F. H. Reusch, Index der verbotenenB_cher,i, Bonn, 1883, 44).

In England Wyclif's Bible-translation caused the resolution passed by the third Synod of Oxford (1408): "No one shall henceforth of his own authority translateany text of Scripture into English; and no part of any such book or treatise composed in the time of John Wycliffe or later shall be read in public or private, under painof excommunication" (Hefele, Conciliengeschichte, vi, 984). But Sir Thomas More states that he had himself seen old Bibles which were examined by the bishop andleft in the hands of good Catholic laymen (Blunt, Reformation of the Church of England, 4th ed., London, 1878, I, 505). In Germany, Charles IV issued in 1369 an edictto four inquisitors against the translating and the reading of Scripture in the German language. This edict was caused by the operations of Beghards and Beguines.In 1485 and 1486, Berthold, archbishop of Mainz, issued an edict against the printing of religious books in German, giving among other reasons the singular one thatthe German language was unadapted to convey correctly religious ideas, and therefore they would be profaned. Berthold's edict had some influence, but could notprevent the dissemination and publication of new editions of the Bible. Leaders in the Church sometimes recommended to the laity the reading of the Bible, and theChurch kept silence officially as long as these efforts were not abused. CHRISTIAN CLASSICS ETHEREAL LIBRARY



Jacob, then, knew what he wasdoing. His cognitive powers enteredinto this matter, and he moved in

accordance with his understanding ofthe will of the Lord. To be sure, this didinvolve revelation, but revelation does

not exclude the willful use of the mind.Knowing is an essential aspect of faithand hope.

AND HE BLESSED JOSEPH

“ 15 And he blessed Joseph, andsaid, God, before whom my fathersAbraham and Isaac did walk, the Godwhich fed me all my life long unto thisday, 16 The Angel which redeemed mefrom all evil, bless the lads; and let myname be named on them, and the nameof my fathers Abraham and Isaac; andlet them grow into a multitude in themidst of the earth.”

In Genesis we are introduced to ablessing God. He “blessed” the seacreatures and fowls of the air (Gen1:22). He blessed Adam and Eve (Gen1:28; 5:2). He also blessed “theseventh day” (Gen 2:3). “God blessedNoah” (Gen 9:1). Until Abraham, God issaid to have “blessed” five times (Gen1:22,28; 2:3; 5:2; 9:1).

However, commencing withAbraham blessing became morefrequent. In His first appearance toAbraham (then Abram), God said Hewould bless him, make him a blessing,bless those who blessed him, andthrough him bless “all the families ofthe earth” (Gen 12:2-3). He was alsoblessed after that (Gen 22:17; 24:1).

Through Abraham, God promisedthe universal blessing of mankind: “allfamilies of the earth” (Gen 12:3; 28:14)“all nations of the earth” (Gen 18:18;22:18; 26:4).

Others said to have been blessedby God include Sarah (Gen 17:16), Ishmael (Gen 17:20), Isaac (Gen 25:11;26:3,12,24), Laban, for Jacob’s sake(Gen 30:27), Jacob (Gen 30:30; 35:9;48:3), and Potiphar’s house, forJoseph’s sake (Gen 39:5).

Those who were themselvesblessed of God were soon known forconferring blessings in the name of theLord. These include Melchizedek (Gen

14:19), Isaac (Gen 27:23; 28:1,6), andJacob (Gen 47:7,10; 48:15,20; 49:28).

From all of these references wefind that the purpose of God is beingworked out in an environment ofblessing, advantage, and sanctity.

HE BLESSED JOSEPH“And he blessed Joseph, and said,

God, before whom my fathers Abrahamand Isaac did walk, the God which fedme all my life long unto this day . . .”

In blessing Joseph Jacob spokeclearly about God. He was not merelyhis personal God. Rather, it was theGod before whom his fathers Abrahamand Isaac walked – fulfilling the sameobjective, and working within the samecovenant. Experientially, it was the Godwho fed, or sustained him, through theentirety of his life.

It is only when what theScriptures affirm of God is actuallyexperienced, and recognized, that aperson can give a personal testimony.

THE ANGEL WHICH REDEEMED ME“ . . . The Angel . . .” Other

versions read, “the messenger,” GW “Theredeeming Angel [that is, the Angel theRedeemer—not a created being but theLord Himself].” AMPLIFIED

Most commentators take theposition that this is a reference to GodHimself – the same view represented bythe Amplified Bible above. While this is

the studied opinion of many notableBible scholars, I cannot accept it. TheHebrew word translated “angel” is“malak,” which means “messenger, or representative.”STRONG’S Even lexical documents follow theopinions of some theologians by addingas a use, “the theophanic [ a visible manifestation ofa deity] angel.” STRONG’S

Sixty-eight times the Scriptures domention an apparently special angelcalled, “the angel of the Lord”–ex: Gen16:7; 22:11; Ex 3:2; Num 22:22;

Judges 2:10. This angel is depicted asbeing active on earth after the birth ofJesus (Matt 2:13,19; 28:2; Lk 2:9;Acts 5:19; 8:26; 12:7,23). Therefore,“the angel of the Lord” cannot be arevelation of Jesus in His pre-incarnatestate – a position that many take.

Two examples of the manner ofGod to speak and work through holyangels will suffice.

( THE CALL OF MOSES. "And the angelof the LORD appeared unto him in aflame of fire out of the midst of abush: and he looked, and, behold,the bush burned with fire, and thebush was not consumed." (Ex 3:2)Stephen said of this appearance:"And when forty years were expired,there appeared to him in thewilderness of mount Sinai an angelof the Lord in a flame of fire in abush . . ."This Moses whom theyrefused, saying, Who made thee aruler and a judge? the same did God

Therefore, “the angel of the Lord” cannot bea revelation of Jesus in His pre-incarnatestate – a position that many take.



send to be a ruler and a deliverer bythe hand of the angel whichappeared to him in the bush." (Acts7:30,35).

( LEADING ISRAEL TO CANAAN. "Behold,I send an Angel before thee, to keepthee in the way, and to bring theeinto the place which I have prepared.Beware of him, and obey his voice,provoke him not; for he will notpardon your transgressions: for myname is in him. But if thou shaltindeed obey his voice, and do allthat I speak; then I will be an enemyunto thine enemies, and anadversary unto thine adversaries. ForMine Angel shall go before thee, andbring thee in unto the Amorites, andthe Hittites, and the Perizzites, andthe Canaanites, the Hivites, and theJebusites: and I will cut them off." (Ex 23:20-23)“And I will send an angel beforethee; and I will drive out theCanaanite, the Amorite, and theHittite, and the Perizzite, the Hivite,and the Jebusite: unto a landflowing with milk and honey: FOR IWILL NOT GO UP IN THE MIDST OFTHEE; for thou art a stiffneckedpeople: lest I consume thee in theway" (Ex 33:2-3).

Notice how God equated His

presence with that of the angel. Yet,He clearly said He Himself would notgo up in the midst of them, lest Heconsume them in he way.

( THE GIVING OF HE LAW. "And Godspake all these words, saying, I amthe LORD thy God, which have

brought thee out of the land ofEgypt, out of the house ofbondage.” (Ex 20:1-2). Stephensaid of this event: "Who havereceived the law by the dispositionof angels, and have not kept it." (Acts 7:53). Paul said of it,"Wherefore then serveth the law? Itw a s a d d e d b e c a u s e o ftransgressions, till the seed shouldcome to whom the promise wasmade; and it was ordained by angelsin the hand of a mediator." (Gal3:19). And again, "For if the wordspoken by angels was steadfast, ande v e r y t r a n s g r e s s i o n a nddisobedience received a justrecompense of reward" (Heb 2:2).

Because of the holiness of God,and His nature, He is unable to directlyapproach any person or group ofpersons without them being consumed.Therefore it is written, “A fire goethbefore him, and burneth up His enemiesround about" (Psa 97:3). For thisreason God said of Moses, who hadrequested to see His glory, "And hesaid, Thou canst not see My face: forthere shall no man see Me, and live." (Ex 33:20). John wrote, "No man hathseen God at any time; the only begottenSon, which is in the bosom of theFather, He hath declared Him." (John1:18). It is said of Deity, "Who only

hath immortality, dwelling in the lightwhich no man can approach unto;whom no man hath seen, nor can see:to whom be honor and powereverlasting. Amen" (1 Tim 6:16).

These are not mere technicalstatements. There is such a moral and

spiritual chasm between God andmankind that holy angels are employedin any ordained contact. What theangels say is no different than GodHimself speaking. He speaks throughthem in order that those who hear benot consumed.

WHICH REDEEMED ME “ . . . which redeemed me from

all evil, bless the lads . . .” Otherversions read, “delivered me from allharm,” NIV “redeemed me from allharm,” NRSV "has been my Savior fromall evil” BBE "protected me from all harm”CEB "delivered me from all evil" GENEVA

"rescued me from all evil" GWN "savedme from all harm" NJB “kept me from allharm,” LIVING “kept me safe,” CEV “freesme from all evil,” JUB “who is redeemingme from all evil,” YLT and “has redeemedme continually from every evil.” AMPLIFIED

The word “redeem,” together withall of its derivatives, is never used inthe New Covenant writings as it is usedin this text. The redemption mentionedafter Jesus’ return to heaven couldnever be accomplished by an angel.

( "Being justified freely by His gracethrough the redemption that is inChrist Jesus" (Rom 3:24)

( "But of Him are ye in Christ Jesus,who of God is made unto uswisdom, and righteousness, andsanctification, and redemption." (1Cor 1:30)

( "To redeem them that were underthe law, that we might receive theadoption of sons." (Gal 4:5)

( "In whom we have redemptionthrough His blood, the forgiveness ofsins, according to the riches of Hisgrace." (Eph 1:7)

( "Which is the earnest of ourinheritance until the redemption ofthe purchased possession, unto thepraise of his glory." (Eph 1:14)

( "And grieve not the Holy Spirit ofGod, whereby ye are sealed unto theday of redemption." (Eph 4:30)

The word “redeem,” together with all of itsderivatives, is never used in the NewCovenant writings as it is used in this text.The redemption mentioned after Jesus’return to heaven could never beaccomplished by an angel.



( "In whom we have redemptionthrough His blood, even theforgiveness of sins." (Col 1:14)

( "Who gave Himself for us, that Hemight redeem us from all iniquity,and purify unto Himself a peculiarpeople, zealous of good works." (Titus 2:14)

( "Neither by the blood of goats andcalves, but by His own blood Heentered in once into the holy place,having obtained eternal redemptionfor us." (Heb 9:12)

( "And for this cause He is theMediator of the new testament, thatby means of death, for theredemption of the transgressionsthat were under the first testament,they which are called might receivethe promise of eternal inheritance."

(Heb 9:15)

Considering all of these factors, Iconclude that the “angel of the Lord”was not the Lord Himself, but a loftyrepresentative of His Person. Neither,indeed, was it the pre-incarnate Christ,for that would require that He behumbled more than once. John saysfrom the beginning the Word “wasGod” – not a representative of God(John 1:1).

LET MY NAME BE ON THEM“ . . . and let my name be named

on them, and the name of my fathersAbraham and Isaac . . .” In otherwords, the two sons of Joseph were tobe numbered with Abraham, Isaac,Jacob. They are the only grandchildrenof Jacob that were so identified.Further, the promises made toAbraham, Isaac, and Jacob, were not

directly spoken to anyone after Jacob.

LET THEM GROW INTO AMULTITUDE

“ . . . and let them grow into amultitude in the midst of the earth.”Other versions read, “may they increasegreatly in the earth,” NIV "let thembecome a great nation in the earth," BBE

"grow into teeming multitudes on theearth.” CJB

Aside from this incident, thisblessing was only pronounced upon avery few individuals: Abraham, Isaac,and Jacob (Gen 22:17; 26:4; 28:3;32:12; 48:4).

This was a covenantal blessing –and that had to do with the occupationof the land of promise, Canaan. Therehad to be enough Israelites to displacethe heathen to be driven out.

JOSEPH SAW, AND IT DISPLEASED HIM

“ 17 And when Joseph saw thathis father laid his right hand upon thehead of Ephraim, it displeased him: andhe held up his father's hand, to removeit from Ephraim's head unto Manasseh'shead. 18 And Joseph said unto hisfather, Not so, my father: for this is thefirstborn; put thy right hand upon hishead.”

WHEN JOSEPH SAW IT“And when Joseph saw that his

father laid his right hand upon the headof Ephraim, it displeased him . . .”

Joseph is perceptive of what ishappening. He is not distracted by somelesser consideration. He had deliberatelypositioned the boys so that thefirstborn, Manasseh, was close toJacob’s right hand. Now he sees hisfather cross his hands, and place hisright hand on Ephraim. He sees this asa mistake, and is “displeased.” Otherversions read, “did not seem right tohim,” BBE "he was upset," CEB "hethought it was a mistake” CSB "it wasevil in his eyes," DARBY "was muchdispleased," DOUAY "he didn't like it,” GWN

"it seemed grievous to him," SEPTUAGINT

"this seemed wrong to him," NAB “upsetand displeased,” LIVING and “didn't makeJoseph happy.” ERV

Seeing how Jacob had placed hishands, Joseph was greatly displeased.At the best, he thought this was aserious blunder. For over two decadesJoseph had thought of Ephraim as his

firstborn, and, consequently, theprimary inheritor anything Joseph left.Now, when the great blessing wasgoing to be bestowed, Jacob crosseshis hands and prepares to blessEphraim. This was disruptive toJoseph’s thinking, and caused him,grief of mind. He had to do somethingabout it.

HE HELD UP HIS FATHER’S HAND“ . . . and he held up his father's

hand, to remove it from Ephraim's headunto Manasseh's head. . .”

Joseph “took hold of his father’shand” NIV in an effort to remove it fromEphraim’s head and place it onManasseh’s head. He would correct thismatter, he thought.

NOT SO, MY FATHER“ . . . And Joseph said unto his

father, Not so, my father: for this is thefirstborn; put thy right hand upon hishead.” Other versions read, “No, myfather,” NIV "Don't do it that way,"CJB "Itshould not be so,"DRA and "That's notright." GWN

For over two decades Joseph had thought ofEphraim as his firstborn, and, consequently,the primary inheritor anything Joseph left.



Surely this will correct the wholematter, and the blessing can becorrectly conferred! Of course, this washow Joseph thought it should be,because that is how it had generallybeen done.

THERE ARE TIMESThere are times when the saints

experience things that do not seem tobe right. When compared with whatgenerally takes place, such things donot seem to be correct. However, as it

often turns out, we were experiencingthe will of God, and did not know it.Our definition of right was too narrow.It was defined more by experience andtheory than by the Word of God. This isa human infirmity.

I KNOW IT, MY SON, I KNOW IT

“ 19 And his father refused, andsaid, I know it, my son, I know it: healso shall become a people, and he alsoshall be great: but truly his youngerbrother shall be greater than he, and hisseed shall become a multitude ofnations.”

HIS FATHER REFUSED“And his father refused, and said,

I know it, my son, I know it . . .”

Jacob refuses to yield to thepressure of Joseph, even thoughJoseph had been known for his wisdomfor over two decades. In this matter,owing to the inspiration of the Almighty(Job 32:8), Jacob has understandingthat Joseph did not yet have.

This was not something Jacob didout of a sudden and undiscerningimpulse. With a hint of impatience

Jacob says, “I know it, my son, I knowit.” He was not confused about thematter.

HE SHALL BECOME A PEOPLE“ . . . he also shall become a

people, and he also shall be great . . .”Manasseh would not be unblessed. Hewould also become a people, and healso would be great.

The same kind of thing happenedto Ishmael. He did not receive theblessing of the firstborn. Yet God saidof him, "Behold, I have blessed him,and will make him fruitful, and willmultiply him exceedingly; twelveprinces shall he beget, and I will makehim a great nation. But my covenantwill I establish with Isaac" (Gen 17:20-21).

It also happened to Esau. Thepromise was given to him, "And by thysword shalt thou live, and shalt servethy brother; and it shall come to passwhen thou shalt have the dominion,that thou shalt break his yoke from offthy neck" (Gen 27:40).

TRULY, HIS YOUNGER BROTHERSHALL BE GREATER

“ . . . but truly his younger brothershall be greater than he, and his seedshall become a multitude of nations.”

This was the blessing of the Lord,not merely of Jacob. The patriarch wasclose enough to, and sensitive enoughof, the Living God to know what heshould do. He knew who was to havethe greater blessing. He knew wherecustom ended and the will of the Lordtook the preeminence.

HE BLESSED THEM THAT DAY

“ 20 And he blessed them thatday, saying, In thee shall Israelbless, saying, God make thee asEphraim and as Manasseh: and heset Ephraim before Manasseh.”

The will of the Lord was preciselydone that day, even though there wereobjections to it at first.

GOD MAKE THEE AS EPHRAIMAND MANASSEH

Jacob pronounced a blessing thatreflected Divine priorities. Articulatingthe proper order he said, “God makethee as Ephraim and as Manasseh.”

Until that time, they were alwaysreferred to as “Manasseh and Ephraim”(Gn 46:20; 48:1). However, whenJacob first referred to them, he said“thy two sons Manasseh and Ephraim”(Gen 48:5). Now, to confirm that thiswas not a mere fleshly preference, hebrings God into the picture and “setEphraim before Manasseh.”

When Abraham was buried Esauand Isaac buried him, and the recordputs them in the Divinely defined order: "And his sons Isaac and Ishmael buriedhim in the cave of Machpelah, in thefield of Ephron the son of Zohar the

Hittite, which is before Mamre" (Gen25:9). The Chronicles also list them inthat order: "The sons of Abraham;Isaac, and Ishmael" (1 Chron 1:28).

When referring to the sons ofIsaac, Esau and Jacob, the letter to theHebrew believers reverses the birthorder, giving precedence to the Divineorder, saying, "By faith Isaac blessedJacob and Esau concerning things tocome" (Heb 11:20).

The Ultimate ProgenitorsIn the ultimate progenitors of men,

the same approach is taken. The latter



progenitor is the prominent one. "Andso it is written, The first man Adam wasmade a living soul; the last Adam wasmade a quickening spirit. Howbeit thatwas not first which is spiritual, but thatwhich is natural; and afterward thatwhich is spiritual. The first man is of theearth, earthy: the second man is theLord from heaven." (1 Cor 15:45-47).

The same order is reflected in theCovenants. "In that he saith, A newcovenant, He hath made the first old.Now that which decayeth and waxethold is ready to vanish away" (Heb8:13). The latter covenant is the betterone (Heb 8:6).

In SalvationIn the salvation of the believer, the

latter man – “the new man” – is thegreater one, being “created inrighteousness and true holiness” (Eph4:24). There is a remarkableconsistency in this kind f approach.

I DIE, BUT GOD BE WITH YOU

“ 21 And Israel said unto Joseph,Behold, I die: but God shall be with you,and bring you again unto the land of yourfathers. 22 Moreover I have given to theeone portion above thy brethren, which Itook out of the hand of the Amorite withmy sword and with my bow."

BEHOLD I DIE“And Israel said unto Joseph,

Behold, I die . . .” Other versions read,“I am dying,” NKJV “I am about to die,”NASB "Now my death is near," BBE "Yousee that I am dying," CJB "Look, I amabout to die," NLT “you can see that Iwon't live much longer,” CEV “Look, mytime to die is almost here,” ERV and “Payattention! I'm about to die.” ISV

One of the marvelous effects offaith is how a person approaches death.That is an experience that is inevitable,for “it is appointed unto men once todie” (Heb 9:27). That is, everyone mustexit the body, either in the ordinarysense of death, or, if they remain aliveuntil Jesus comes, being “changed” (1Cor 15:51-52; 1 Thess 4:15,17).

For those who are not living byfaith, the ”fear of death” subjects themto a lifetime of bondage (Heb 2:15).However, notice how Jacob approachesdeath. He is fully aware of his decline,maintains a lucid mind, will makeprovisions for after his death, and willbear testimony to the presence of theLord with him during his life. He doesnot ask for sympathy, but for closeattention to what he is about to say.

GOD SHALL BE WITH YOU“ . . . but God shall be with you,

and bring you again unto the land ofyour fathers. . .”

Abraham had faithfully passedalong what God had revealed to himabout the future – just as God said hewould (Gen 18:19).

Even though it would be over fourhundred years before God brought hisprogeny back into Canaan, Jacobspeaks of it as though was to takeplace in the very soon – within thelifetime of Joseph. He must haveknown of the four hundred stint in astrange land that was revealed toAbraham (Gen 15:13). However, faithdoes not think in terms of time, but in

concert with God’s promises.

Jacob assures Joseph that theseed of Abraham would not always bein Egypt – even though severalgenerations of them would live out theircomplete lives there. Faiths reachesbeyond the present and takes hold ofthe promises of God.

The Application to Those in Christ

There is an inordinate amount ofsimplicity among present believersconcerning the coming of the Lord.Often I will hear professing Christianssay, “Early believers fully expected theLord to return in their lifetime.” I am notsure that is a proper assessment of thesituation – anymore than Jacobexpected Joseph and the rest of hisoffspring to enter into the promised landat any moment. There is a vastdifference between, by faith, looking forthe coming of the Lord, and expectingit to occur at any moment. Faithenables us to live as though the comingof the Lord would take place at anymoment, being able to do so because itreaches beyond the boundaries of time.

God intended every generation ofAbraham’s seed to live in the prospectof entering the promised land – eventhough, reckoning from Abraham, aboutsix hundred years passed before theywould do so.

Those who are living by faith willrecognize what I am saying. For others,the situation simply cannot besatisfactorily explained in the flesh.

Even though it would be over four hundredyears before God brought his progeny backinto Canaan, Jacob speaks of it as thoughwas to take place in the very soon – withinthe lifetime of Joseph.



Our next Hungry Saints Meeting will be held on Friday, 4/4/14. We will continue our series of lessons in the book ofGenesis. The seventy-ninth lesson will cover verses 49:1 thru 15: “JACOB BLESSES HIS SONS, #1.” Jacob gathershis sons to tell them what will “befall” them “in the last days.” Beginning with Reuben, he defines the character ofhis sons, and pronounces specific prophecies concerning them, also speaking certain promises pertinent to the comingMessiah. Our meeting will begin at 7:00 P.M. You are invited to bring your family and friends for fellowship aroundthe Word of God. Refreshments are served afterward, with a time of extended fellowship for everyone.

ONE PORTION ABOVE THYBRETHREN

“. . . Moreover I have given to theeone portion above thy brethren . . .”Other versions read, “one portionmore,” NASB “I give the ridge of land,” NIV

“given you more, even Shechem asyour heritage,” BBE "Over and abovewhat I am giving your brothers," CSB” "one tract of land above thy brethren,"DARBY "one more mountain ridge thanyour brothers," GWN "beyond what I havegiven your brothers," NLT “I have giventhe choice land of Shekem to youinstead of to your brothers,” LIVING and“one spur of land beyond yourbrothers.” LITV

This land belonged to Joseph asthe one to whom the birthright waspassed, him taking the place of Reubenthe firstborn. As it is written, "ForJudah prevailed above his brethren, andof him came the chief ruler; but thebirthright was Joseph's" (1 Chron 5:2).

What Jacob additionally allotted toJoseph is spelled out in the next clause.This would be apportioned to his twosons, who would take his place in thedispersing of the land.

Ezekiel also refers to Joseph’slarger inheritance: “Thus saith the LordGOD; This shall be the border, wherebyye shall inherit the land according to thetwelve tribes of Israel: Joseph shallhave two portions" (Ezek 47:13).

Even the Gospels refer to this

parcel of land: "Then cometh He to acity of Samaria, which is called Sychar,near to the parcel of ground that Jacobgave to his son Joseph" (John 4:5).

When Joshua administered theland to the various tribes, he referred toJoseph in this manner: "And Joshuaspake unto the house of Joseph, evento Ephraim and to Manasseh, saying,Thou art a great people, and hast greatpower: thou shalt not have one lotonly" (Josh 17:17).

I TOOK IT OUT OF THE HAND OFTHE AMORITE

“ . . . which I took out of thehand of the Amorite with my sword andwith my bow."

This plot of land is mentioned inthe book of Joshua as the place whereJoseph’s bones were buried. That landbecame the property of Joseph’s sons."And the bones of Joseph, which thechildren of Israel brought up out ofEgypt, buried they in Shechem, in aparcel of ground which Jacob bought ofthe sons of Hamor the father ofShechem for an hundred pieces ofsilver: and it became the inheritance ofthe children of Joseph" (Josh 24:32).

Jacob testifies that he took thisground with his “sword” and with his“bow.” The Scriptures provide norecord of this exploit – yet there is noquestion about the truth of what Jacobsaid. This is not made known in somewriting left behind by Jacob. This was

revealed to Moses by the Spirithundreds of years later. Let no onedoubt that the report of Jacob’s sayingis absolutely true, for it passed throughthe scrutiny and revelation of the Spiritof God, who inspired “all Scripture” (2Tim 3:16).

THE DANGER OF A RELIGION OFGENERALITIES

Surely you have been impressedwith the specifics of this account. Itcertainly has not been characterized bygeneralities that required furtherinterpretation.

While I do not desire to dwell onthis subject, the landscape ofChristianity is today characterized bytoo many generalities. Even thoughsalvation is very specific and detailed,people have been led to think of it invery general terms. The consequence isthat, for such people, life itself hasbecome generalized, with little focus.Because faith and hope are veryspecific, they cannot be maintained in a“general” environment. The word“general,” by definition is “not confined byspecialization or careful limitation.” MERRIAM-WEBSTER

However, the working of the Lord,as revealed thus far in Genesis, ischaracterized by specialization, Divinechoice, and certain limitations. Thereare special people, special places, andspecial times. Divine choice is madeknown, as well as Divine exclusion.This is a representation of the mannerin which God works among men.


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