Genesis 48:15

And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(15, 16) He blessed Joseph, and said.—In Jacob’s blessing there is a threefold appellation of the Deity, and a threefold blessing given to Joseph’s sons. God is, first, the Elohim before whom his fathers had walked. Next, He is the Elohim who, as a shepherd, had watched over Jacob all his life long. But, thirdly, He is that Divine Presence which had been, and still was, Jacob’s “goël,” redeeming and rescuing him from all evil. The blessing is first general, the verb “bless” being singular, which, following the threefold repetition of God’s name in the plural, is rightly used by Luther as a proof of a Trinity in Unity in the Godhead. Secondly, Ephraim and Manasseh are to bear the names, and be the representatives of Abraham, Isaac, and Jacob. Lastly, they are to grow into a multitude with extraordinary rapidity, the word used signifying that they were to increase with a prolificness as great as that of fishes.

The word “goël” is here used for the first time. It subsequently became the term for the nearest blood relative, whose duty it was to avenge a murder; but it is here used in its wider sense of a Saviour and a Deliverer. (Comp. Exodus 6:6; Isaiah 59:20, &c.) The angel who wrestled with Jacob cannot accurately be described as having appeared to him in the character of a deliverer (Genesis 32:24-30). He appeared as an adversary; and Jacob learned in the struggle, by overcoming him, that he had power with God and man, and would prevail over all the difficulties and foes that still stood in his way. Moreover, the verb is present, “the angel that redeemeth me from all evil.” Jacob recognised a Divine Presence which constantly guarded him, and which was ever his Redeemer and Saviour.

MacLaren's Expositions

Genesis

TWO RETROSPECTS OF ONE LIFE

Genesis 47:9. - Genesis 48:15 - Genesis 48:16.

These are two strangely different estimates of the same life to be taken by the same man. In the latter Jacob categorically contradicts everything that he had said in the former. ‘Few and evil,’ he said before Pharaoh. ‘All my life long,’ ‘the Angel which redeemed me from all evil,’ he said on his death-bed.

If he meant what he said when he spoke to Pharaoh, and characterised his life thus, he was wrong. He was possibly in a melancholy mood. Very naturally, the unfamiliar splendours of a court dazzled and bewildered the old man, accustomed to a quiet shepherd life down at Hebron. He had not come to see Pharaoh, he only cared to meet Joseph; and, as was quite natural, the new and uncongenial surroundings depressed him. Possibly the words are only a piece of the etiquette of an Eastern court, where it is the correct thing for the subject to depreciate himself in all respects as far inferior to the prince. And there may be little more than conventional humility in the words of my first text. But I am rather disposed to think that they express the true feeling of the moment, in a mood that passed and was followed by a more wholesome one.

I put the two sayings side by side just for the sake of gathering up one or two plain lessons from them.

1. We have here two possible views of life.

Now the key to the difference between these two statements and moods of feeling seems to me to be a very plain one. In the former of them there is nothing about God. It is all Jacob. In the latter we notice that there is a great deal more about God than about Jacob, and that determines the whole tone of the retrospect. In the first text Jacob speaks of ‘the days of the years of my pilgrimage,’ ‘the days of the years of my life,’ and so on, without a syllable about anything except the purely earthly view of life. Of course, when you shut out God, the past is all dark enough, grey and dismal, like the landscape on some cloudy day, where the woods stand black, and the rivers creep melancholy through colourless fields, and the sky is grey and formless above. Let the sun come out, and the river flashes into a golden mirror, and the woods are alive with twinkling lights and shadows, and the sky stretches a blue pavilion above them, and all the birds sing. Let God into your life, and its whole complexion and characteristics change. The man who sits whining and complaining, when he has shut out the thought of a divine Presence, finds that everything alters when he brings that in.

And, then, look at the two particulars on which the patriarch dwells. ‘I am only one hundred and thirty years old,’ he says; a mere infant compared with Abraham and Isaac! How did he know he was not going to live to be as old as either of them? And ‘if his days were evil,’ as he said, was it not a good thing that they were few? But, instead of that, he finds reasons for complaint in the brevity of the life which, if it were as evil as he made it out to be, must often have seemed wearisomely long, and dragged very slowly. Now, both things are true-life is short, life is long. Time is elastic-you can stretch it or you can contract it. It is short compared with the duration of God; it is short, as one of the Psalms puts it pathetically, as compared with this Nature round us-’The earth abideth for ever’; we are strangers upon it, and there is no abiding for us. It is short as compared with the capacities and powers of the creatures that possess it; but, oh! if we think of our days as a series of gifts of God, if we look upon them, as Jacob looked upon them when he was sane, as being one continued shepherding by God, they stretch out into blessed length. Life is long enough if it manifests that God takes care of us, and if we learn that He does. Life is long enough if it serves to build up a God-pleasing character.

It is beautiful to see how the thought of God enters into the dying man’s remembrances in the shape which was natural to him, regard being had to his own daily avocations. For the word translated ‘fed’ means much more than supplied with nourishment. It is the word for doing the office of shepherd, and we must not forget, if we want to understand its beauty, that Jacob’s sons said, ‘Thy servants are shepherds; both we and also our fathers.’ So this man, in the solitude of his pastoral life, and whilst living amongst his woolly people who depended upon his guidance and care, had learned many a lesson as to how graciously and tenderly and constantly fed, and led, and protected, and fostered by God were the creatures of His hand.

It was he, I suppose, who first gave to religious thought that metaphor which has survived temple and sacrifice and priesthood, and will survive even earth itself; for ‘I am the Good Shepherd’ is as true to-day as when first spoken by Jesus, and ‘the Lamb which is in the midst of the throne shall lead them,’ and be their Shepherd when the flock is carried to the upper pastures and the springs that never fail. The life which has brought us that thought of a Shepherd-God has been long enough; and the days which have been so expanded as to contain a continuous series of His benefits and protections need never be remembered as ‘few,’ whatsoever be the arithmetic that is applied to them.

The other contradiction is equally eloquent and significant. ‘Few and evil’ have my days been, said Jacob, when he was not thinking about God; but when he remembered the Angel of the Presence, that mysterious person with whom he had wrestled at Peniel, and whose finger had lamed the thigh while His lips proclaimed a blessing, his view changed, and instead of talking about ‘evil’ days, he says, ‘The Angel that redeemed me from all evil.’ Yes, his life had been evil, whether by that we mean sorrowful or sinful, and the sorrows and the sins had been closely connected. A sorely tried man he had been. Far away back in the past had been his banishment from home; his disappointment and hard service with the churlish Laban; the misbehaviour of his sons; the death of Rachel-that wound which was never stanched; and then the twenty years’ mourning for Rachel’s son, the heir of his inheritance. These were the evils, the sins were as many, for every one of the sorrows, except perhaps the chiefest of them all, had its root in some piece of duplicity, dishonesty, or failure. But he was there in Egypt beside Joseph. The evils had stormed over him, but he was there still. And so at the end he says, ‘The Angel . . .redeemed me from evil, though it smote me. Sorrow became chastisement, and I was purged of my sin by my calamities.’ The sorrows are past, like some raging inundation that comes up for a night over the land and then subsides; but the blessing of fertility which it brought in its tawny waves abides with me yet. Joseph is by my side. ‘I had not thought to see thy face, and God hath showed me the face of thy seed.’ That sorrow is over. Rachel’s grave is still by the wayside, and that sorest of sorrows has wrought with others to purify character. Jacob has been tried by sorrows; he has been purged from sins. ‘The Angel delivered me from all evil.’ So, dear friends, sorrow is not evil if it helps to strip us from the evil that we love, and the ills that we bear are good if they alienate our affections from the ills that we do.

2. Secondly, note the wisdom and the duty of taking the completer and brighter view.

These first words of Jacob’s are very often quoted as if they were the pattern of the kind of thing people ought to say, ‘Few and evil have been the days of the years of my pilgrimage.’ That is a text from which many sermons have been preached with approbation of the pious resignation expressed in it. But it does not seem to me that that is the tone of them. If the man believed what he said, then he was very ungrateful and short-sighted, though there were excuses to be made for him under the circumstances. If the days had been evil, he had made them so.

But the point which I wish to make now is that it is largely a matter for our own selection which of the two views of our lives we take. We may make our choice whether we shall fix our attention on the brighter or on the darker constituents of our past.

Suppose a wall papered with paper of two colours, one black, say, and the other gold. You can work your eye and adjust the focus of vision so that you may see either a black background or a gold one. In the one case the prevailing tone is gloomy, relieved by an occasional touch of brightness; and in the other it is brightness, heightened by a background of darkness. And so you can do with life, fixing attention on its sorrows, and hugging yourselves in the contemplation of these with a kind of morbid satisfaction, or bravely and thankfully and submissively and wisely resolving that you will rather seek to learn what God means by darkness, and not forgetting to look at the unenigmatical blessings, and plain, obvious mercies, that make up so much of our lives. We have to govern memory as well as other faculties, by Christian principle. We have to apply the plain teaching of Christian truth to our sentimental, and often unwholesome, contemplations of the past. There is enough in all our lives to make material for plenty of whining and complaining, if we choose to take hold of them by that handle. And there is enough in all our lives to make us ashamed of one murmuring word, if we are devout and wise and believing enough to lay hold of them by that one. Remember that you can make your view of your life either a bright one or a dark one, and there will be facts for both; but the facts that feed melancholy are partial and superficial, and the facts that exhort, ‘Rejoice in the Lord alway; and again I say, Rejoice,’ are deep and fundamental.

3. So, lastly, note how blessed a thing it is when the last look is the happiest.

When we are amongst the mountains, or when we are very near them, they look barren enough, rough, stony, steep. When we travel away from them, and look at them across the plain, they lie blue in the distance; and the violet shadows and the golden lights upon them and the white peaks above make a dream of beauty. Whilst we are in the midst of the struggle, we are often tempted to think that things go hardly with us and that the road is very rough. But if we keep near our dear Lord, and hold by His hand, and try to shape our lives in accordance with His will-whatever be their outward circumstances and texture-then we may be very sure of this, that when the end comes, and we are far enough away from some of the sorrows to see what they lead to and blossom into, then we shall be able to say, It was all very good, and to thank Him for all the way by which the Lord our God has led us.

In the same conversation in which the patriarch, rising to the height of a prophet and organ of divine revelation, gives this his dying testimony of the faithfulness of God, and declares that he has been delivered from all evil, he recurs to the central sorrow of his life; and speaks, though in calm words, of that day when he buried Rachel by ‘Ephrath, which is Bethel.’ But the pain had passed and the good was present to him. And so, leaving life, he left it according to his own word, ‘satisfied with favour, and full of the blessing of the Lord.’ So we in our turns may, at the last, hope that what we know not now will largely be explained; and may seek to anticipate our dying verdict by a living confidence, in the midst of our toils and our sorrows, that ‘all things work together for good to them that love God.’

Benson Commentary

Genesis 48:15. The God who fed me, &c. — As long as we have lived in this world we have had continual experience of God’s goodness to us in providing for the support of our natural life. Our bodies have called for daily food, and we have never wanted food convenient. He that has fed us all our life long will not fail us at last.

Matthew Henry's Concise Commentary

48:8-22 The two good men own God in their comforts. Joseph says, They are my sons whom God has given me. Jacob says, God hath showed me thy seed. Comforts are doubly sweet to us when we see them coming from God's hand. He not only prevents our fears, but exceeds our hopes. Jacob mentions the care the Divine providence had taken of him all his days. A great deal of hardship he had known in his time, but God kept him from the evil of his troubles. Now he was dying, he looked upon himself as redeemed from all sin and sorrow for ever. Christ, the Angel of the covenant, redeems from all evil. Deliverances from misery and dangers, by the Divine power, coming through the ransom of the blood of Christ, in Scripture are often called redemption. In blessing Joseph's sons, Jacob crossed hands. Joseph was willing to support his first-born, and would have removed his father's hands. But Jacob acted neither by mistake, nor from a partial affection to one more than the other; but from a spirit of prophecy, and by the Divine counsel. God, in bestowing blessings upon his people, gives more to some than to others, more gifts, graces, and comforts, and more of the good things of this life. He often gives most to those that are least likely. He chooses the weak things of the world; he raises the poor out of the dust. Grace observes not the order of nature, nor does God prefer those whom we think fittest to be preferred, but as it pleases him. How poor are they who have no riches but those of this world! How miserable is a death-bed to those who have no well-grounded hope of good, but dreadful apprehensions of evil, and nothing but evil for ever!

Barnes' Notes on the Bible

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

Jamieson-Fausset-Brown Bible Commentary

13. Joseph took them both—The very act of pronouncing the blessing was remarkable, showing that Jacob's bosom was animated by the spirit of prophecy.

Matthew Poole's Commentary

He blessed Joseph, not now in his person, but in his children, which yet is called here a blessing of Joseph, because they were a part of himself. In which sense, and upon the same ground, the land of Canaan is ofttimes said to be not only promised, but given to Abraham and Isaac, & c., not as if they were in person to possess it, but because it should be given to their children. Thus Ham is said to be cursed when his son is cursed, Genesis 9:25.

Which fed me, i.e. protected, sustained, and directed me.

Gill's Exposition of the Entire Bible

And he blessed Joseph,.... In his sons who were reckoned for him, and became the heads of tribes in his room:

and said, God before whom my fathers Abraham and Isaac did walk; in whom they believed, whom they professed, and whom they feared, served, and worshipped, and with whom they had communion:

the God which fed me all my long unto this day; who had upheld him in life, provided for him all the necessaries of life, food and raiment, and had followed him with his goodness ever since he had a being, and had fed him as the great shepherd of the flock, both with temporal and spiritual food, being the God of his life, and of his mercies in every sense.

Geneva Study Bible

And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

15. And he blessed Joseph] While his hands were resting on the lads’ heads, Jacob blessed Joseph by uttering his benediction upon Ephraim and Manasseh. LXX εὐλόγησεν αὐτούς = “blessed them,” and Vulg. benedixit filiis Joseph, avoid the difficulty.

The God] Observe the threefold invocation: (1) ancestral—“the God of the fathers”; (2) personal—“the Shepherd of Israel”; (3) redemptive—“the angel of deliverance.” Compare the threefold Aaronic benediction of Numbers 6:24 ff.

before whom … did walk] See Genesis 17:1, Genesis 24:40.

fed me] Lit. “who shepherded me,” Lat. qui pascit me. For the metaphor of the shepherd as applied to the God of Jacob, cf. Genesis 49:24; Psalm 77:20; Psalm 80:1. The metaphor is more applicable to the leading of a multitude, or of a nation, than of an individual. But there is, as we know from Psalm 23:1 and St John 10:11-16, a pathetic tenderness in the simile, even as applied to personal experience; and Jacob himself had from early times led the life of a shepherd.

The English rendering “fed” fails to reproduce the metaphor: see Isaiah 40:11, “feed like a shepherd,” and compare John 21:15-17.

Pulpit Commentary

Verses 15,16. - And he blessed Joseph (i.e. in his sons), and said, God, - literally, the Elohim. The use of Elohim in a passage (vers. 15-19) which is undoubtedly Jehovistic in its import, and is by advanced critics (Davidson, Colenso) assigned to that writer, has been explained (Hengstenberg) as an indication that "the great spiritual Sun, Jehovah, was at that time," viz., at the entrance of the captivity, "concealed behind a cloud from the chosen race;" but, without resorting to any such doubtful hypothesis, it is sufficient to observe that Jacob practically identities the Elohim spoken of with Jehovah, while by using the former expression he conveys the thought that the blessing about to be pronounced proceeded forth, not from Deity in general, but from the particular Elohim who had graciously manifested himself in the manner after described - before whom my fathers Abraham and Isaac did walk, - (cf. Genesis 17:1; Genesis 24:40) the God here referred to was one who had "a face," or manifested presence; in other words, was Jehovah - the God which fed me - literally, the Elohim shepherding me (cf. Psalm 23:1; Psalm 28:9) - all my life long - literally, from as yet (sc. I was), i.e. from the beginning of my existence, ἐξ νεότητος (LXX. ) - unto this day, the Angel - the Maleach here spoken of cannot possibly be a creature, since he is explicitly identified with Elohim, but must have been the Jehovah Angel with whom Jacob wrestled at the ford of Jabbok (Genesis 32:23-7-29). The reading of the Samaritan codex, הַמֶּלֶך, the king, is open to suspicion - which redeemed me from all evil, - literally, the (sc. angel) redeeming me; the first use of the term goel, from גָּאַל, to buy back or redeem (Gesenius), to separate or untie (Furst), or to stain as with blood, hence to be stained or polluted, as one who suffers a kinsman's blood to go unavenged, hence to remove the stain of blood by taking vengeance on the murderer (Taylor Lewis). Applied under the law to the next of kin (Leviticus 25:25; Leviticus 27:13, 15, 19, &c., &c.), it is also used of God redeeming men, and especially Israel, from captivity (Exodus 6:6; Isaiah 43:1). In this sense it was employed by Jacob (cf. Genesis 48:16 with Genesis 49:18) and by Job (Job 19:21) to describe the Divine Rescuer who had delivered them from ill both temporal and spiritual, and who was to complete his emancipating work by ultimately ransoming them from the power of the grave. The Goel to whom both Jacob and Job looked forward, and of whom both Moses and the prophets testified, was Christ (Galatians 3:11; Titus 2:14; 1 Peter 1:18) - bless the lads. The singular verb suggests to Luther the reflection that the writer "conjungit in uno opere benedicendi tres personas, Deum Patrem, Deum Pastorem, et Angelum," from which he draws the obvious conclusion, "aunt igitur hi tres unus Deus et unus benedictor." And let my name be named on them, and the name of my fathers Abraham and Isaac; - literally, and my name and the name of my fathers shall be named in them, i.e. they shall be counted my sons and the children of my ancestors, though born of thee (Calvin, Rosenmüller, Lawson, Murphy, Wordsworth, and others); or, May this name be preserved by them, and the race of Abraham propagated by them? may the fathers and I live in them! (Gerlach, Kalisch); or, what seems more appropriate than either, May the grace and salvation enjoyed by my fathers and myself be renewed in them! (Keil, Lange) - and let them grow into a multitude in the midst of the earth. The original conveys the sense of swarming like the fishes of the sea, the ἀπαξ λεγόμενον, דָּגָה (from which comes the term דָּג, a fish, from being so wonderfully prolific), signifying to cover over with a multitude (vide Gesenius, 'Lexicon,' sub voce). Genesis 48:15

Keil and Delitzsch Biblical Commentary on the Old Testament

The patriarch then stretched out his right hand and laid it upon Ephraim's head, and placed his left upon the head of Manasseh (crossing his arms therefore), to bless Joseph in his sons. "Guiding his hands wittingly;" i.e., he placed his hands in this manner intentionally. Laying on the hand, which is mentioned here for the first time in the Scriptures, was a symbolical sign, by which the person acting transferred to another a spiritual good, a supersensual power or gift; it occurs elsewhere in connection with dedication to an office (Numbers 27:18, Numbers 27:23; Deuteronomy 34:9; Matthew 19:13; Acts 6:6; Acts 8:17, etc.), with the sacrifices, and with the cures performed by Christ and the apostles. By the imposition of hands, Jacob transferred to Joseph in his sons the blessing which he implored for them from his own and his father's God: "The God (Ha-Elohim) before whom my fathers Abraham and Isaac did walk, the God (Ha-Elohim) who hath fed me (led and provided for me with a shepherd's faithfulness, Psalm 23:1; Psalm 28:9) from my existence up to this day, the Angel which redeemed me from all evil, bless the lads." This triple reference to God, in which the Angel who is placed on an equality with Ha-Elohim cannot possibly be a created angel, but must be the "Angel of God," i.e., God manifested in the form of the Angel of Jehovah, or the "Angel of His face" (Isaiah 43:9), contains a foreshadowing of the Trinity, though only God and the Angel are distinguished, not three persons of the divine nature. The God before whom Abraham and Isaac walked, had proved Himself to Jacob to be "the God which fed" and "the Angel which redeemed," i.e., according to the more fully developed revelation of the New Testament, ὁ Θεός and ὁ λόγος, Shepherd and Redeemer. By the singular יברך (bless, benedicat) the triple mention of God is resolved into the unity of the divine nature. Non dicit (Jakob) benedicant, pluraliter, nec repetit sed conjungit in uno opere benedicendi tres personas, Deum Patrem, Deum pastorem et Angelum. Sunt igitur hi tres unus Deus et unus benedictor. Idem opus facit Angelus quod pastor et Deus Patrum (Luther). "Let my name be named on them, and the names of my fathers Abraham and Isaac," i.e., not, "they shall bear my name and my fathers'," "dicantur filii mei et patrum meorum, licet ex te nati sint" (Rosenm.), which would only be another way of acknowledging his adoption of them, "nota adoptionis" (Calvin); for as the simple mention of adoption is unsuitable to such a blessing, so the words appended, "and according to the name of my fathers Abraham and Isaac," are still less suitable as a periphrasis for adoption. The thought is rather: the true nature of the patriarchs shall be discerned and acknowledged in Ephraim and Manasseh; in them shall those blessings of grace and salvation be renewed, which Jacob and his fathers Isaac and Abraham received from God. The name expressed the nature, and "being called" is equivalent to "being, and being recognised by what one is." The salvation promised to the patriarchs related primarily to the multiplication into a great nation, and the possession of Canaan. Hence Jacob proceeds: "and let them increase into a multitude in the midst of the land." דּגה: ἁπ λεγ, "to increase," from which the name דּג, a fish, is derived, on account of the remarkable rapidity with which they multiply.