Genesis 48:18
"Not so, my father!" Joseph said. "This one is the firstborn; put your right hand on his head."
Not so, my father!
Joseph's response to his father Jacob's blessing of his sons is immediate and respectful, yet firm. This reflects the cultural importance of the firstborn's rights in ancient Near Eastern societies, where the firstborn son traditionally received a double portion of the inheritance and a special blessing. Joseph's objection indicates his understanding of these customs and his desire to see them upheld.

Joseph said.
Joseph, a key figure in the Genesis narrative, is speaking here. His life story, from favored son to Egyptian ruler, is a testament to God's providence and faithfulness. Joseph's words carry weight, as he is not only a son but also a powerful leader in Egypt. His intervention in the blessing process shows his active role in his family's spiritual and cultural heritage.

This one is the firstborn;
Joseph refers to Manasseh, his elder son, emphasizing the traditional significance of the firstborn. The firstborn's status is a recurring theme in Genesis, seen in the stories of Cain and Abel, Ishmael and Isaac, and Esau and Jacob. This highlights the tension between human customs and divine choice, as God often subverts human expectations to fulfill His purposes.

put your right hand on his head.
The right hand symbolizes power, authority, and blessing throughout the Bible. In the context of blessings, the right hand is often associated with the greater blessing or favor. Joseph's insistence on placing Jacob's right hand on Manasseh's head underscores his desire for the traditional blessing order. However, Jacob's choice to bless Ephraim, the younger, with his right hand reflects God's sovereign will, which often transcends human traditions and expectations. This act foreshadows the biblical theme of the last being first, seen in the lives of David, Solomon, and ultimately Jesus Christ, who is the ultimate fulfillment of God's redemptive plan.

Persons / Places / Events
1. Joseph
The son of Jacob and Rachel, Joseph is a key figure in Genesis, known for his rise to power in Egypt and his role in saving his family during a famine. In this passage, he is advocating for the traditional blessing of the firstborn.

2. Jacob (Israel)
The father of Joseph and the patriarch of the Israelite tribes. In this chapter, he is blessing Joseph's sons, Ephraim and Manasseh, reversing the expected order of blessing.

3. Ephraim and Manasseh
The sons of Joseph and Asenath, born in Egypt. Jacob's blessing of Ephraim over Manasseh is significant as it defies the cultural norm of the firstborn receiving the primary blessing.

4. Egypt
The land where Joseph rose to power and where Jacob's family resided during the famine. It serves as the backdrop for this blessing event.

5. The Right Hand
Symbolically, the right hand represents power, authority, and blessing. Jacob's choice to place his right hand on Ephraim's head is a deliberate act of divine preference.
Teaching Points
God's Sovereignty in Choice
God's plans often defy human expectations and cultural norms. Trust in His wisdom and timing, even when it challenges our understanding.

The Role of Faith in Family Leadership
Like Jacob, parents and leaders should seek God's guidance in blessing and leading their families, prioritizing spiritual discernment over tradition.

The Importance of Spiritual Heritage
Jacob's blessing emphasizes the transmission of faith and God's promises to future generations. Consider how you are passing on your spiritual heritage.

Understanding True Blessing
True blessing is not about position or birthright but about God's purpose and calling. Reflect on how you define and seek blessings in your life.
Bible Study Questions
1. How does Jacob's blessing of Ephraim over Manasseh challenge cultural norms, and what does this teach us about God's ways?

2. In what ways can we see God's sovereignty at work in our own lives, similar to how He worked in the lives of Jacob and Joseph?

3. How can parents and leaders today apply the principle of seeking God's guidance in blessing and leading their families?

4. What are some ways you can ensure that you are passing on a strong spiritual heritage to the next generation?

5. Reflect on a time when God's blessing in your life came in an unexpected way. How did this experience shape your understanding of His plans for you?
Connections to Other Scriptures
Genesis 25:23
The reversal of the firstborn blessing echoes the prophecy given to Rebekah about Jacob and Esau, where the older would serve the younger.

1 Samuel 16:7
God's choice of David over his older brothers highlights the theme that God looks at the heart, not outward appearances or birth order.

Romans 9:10-13
Paul references the account of Jacob and Esau to illustrate God's sovereign choice, which can be connected to Jacob's blessing of Ephraim over Manasseh.
The Patriarch's Departing LifeR.A. Redford Genesis 48
People
Amorites, Ephrath, Isaac, Jacob, Joseph, Manasseh, Rachel, Reuben, Simeon
Places
Bethlehem, Canaan, Ephrath, Luz, Paddan, Rameses
Topics
Firstborn, First-born, Joseph, Older
Dictionary of Bible Themes
Genesis 48:1-20

     1651   numbers, 1-2
     7266   tribes of Israel

Genesis 48:8-20

     5661   brothers

Genesis 48:9-22

     8638   benedictions

Genesis 48:14-20

     7372   hands, laying on

Genesis 48:15-20

     5095   Jacob, life

Genesis 48:18-19

     5688   firstborn

Library
Two Retrospects of one Life
'And Jacob said unto Pharaoh, Few and evil have the days of the years of my life been.'--GENESIS xlvii. 9. 'The God which fed me all my life long unto this day; the Angel which redeemed me from all evil.' --GENESIS xlviii. 15,16. 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
Alexander Maclaren—Expositions of Holy Scripture

A Calm Evening, Promising a Bright Morning
'And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father. And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin;
Alexander Maclaren—Expositions of Holy Scripture

The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who
Arno Gaebelein—The Lord of Glory

Blessing Children. Concerning Childlikeness.
(in Peræa.) ^A Matt. XIX. 13-15; ^B Mark X. 13-16; ^C Luke XVIII. 15-17. ^a 13 Then were there brought ^b 13 And they were bringing ^a unto him little children, { ^c also their babes,} that he should touch them: ^a that he should lay his hands on them, and pray [According to Buxtorf, children were often brought to the presidents of the synagogue in order that they might pray over them. The prayers of a good man in our behalf have always been regarded as a blessing; no wonder, then, that the
J. W. McGarvey—The Four-Fold Gospel

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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