Jacob's Prophocies and Last Days

Good evening and welcome to an unseasonably cool Panhandle, It's kind of hard to believe that it is June. Well we had a great Vacation Bible School last week. We were down in numbers, but at least we had some kids show up and that is a blessing. Most important we were able to share with them about Christ Jesus and His love for them.

Here we are the end of the Book of Genesis. Sounds kind of funny, the end of the book of beginnings. We see the end of Jacob's days and Joseph's as well. This also marks the end of the Patriarchs. Next week we will look at Chapter 50 and the very last chapter of Genesis.

In chapter 48 we read about Jacob’s last days and how he blessed the two sons of Joseph. You can imagine the thrill of Jacob, as a grandfather, in blessing the sons of Joseph when he had thought at one time that Joseph, his favorite son was dead.

After Jacob saw the important position of Joseph in Egypt and the way God had worked out the affairs of his life, Jacob had occasion to rejoice.

Gen 48 At A Glance

I. Joseph, hearing of his father's sickness, goes to visit him, and takes his two sons with him v. 1-2.

II. Jacob solemnly adopts his two sons, and takes them for his own v. 3-7.

III. He blesses them v. 8-16.

IV. He explains and justifies the crossing of his hands in blessing them v. 17-20.

V. He leaves a particular legacy to Joseph v. 21-22.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Genesis 48:1-14

1 Some time later Joseph was told, "Your father is ill." So he took his two sons Manasseh and Ephraim along with him. 2 When Jacob was told, "Your son Joseph has come to you," Israel rallied his strength and sat up on the bed.

3 Jacob said to Joseph, "God Almighty appeared to me at Luz in the land of Canaan, and there he blessed me 4 and said to me, `I am going to make you fruitful and will increase your numbers. I will make you a community of peoples, and I will give this land as an everlasting possession to your descendants after you.'

5 "Now then, your two sons born to you in Egypt before I came to you here will be reckoned as mine; Ephraim and Manasseh will be mine, just as Reuben and Simeon are mine. 6 Any children born to you after them will be yours; in the territory they inherit they will be reckoned under the names of their brothers. 7 As I was returning from Paddan, to my sorrow Rachel died in the land of Canaan while we were still on the way, a little distance from Ephrath. So I buried her there beside the road to Ephrath" (that is, Bethlehem).

8 When Israel saw the sons of Joseph, he asked, "Who are these?"

9 "They are the sons God has given me here," Joseph said to his father.

Then Israel said, "Bring them to me so I may bless them."

10 Now Israel's eyes were failing because of old age, and he could hardly see. So Joseph brought his sons close to him, and his father kissed them and embraced them.

11 Israel said to Joseph, "I never expected to see your face again, and now God has allowed me to see your children too."

12 Then Joseph removed them from Israel's knees and bowed down with his face to the ground. 13 And Joseph took both of them, Ephraim on his right toward Israel's left hand and Manasseh on his left toward Israel's right hand, and brought them close to him. 14 But Israel reached out his right hand and put it on Ephraim's head, though he was the younger, and crossing his arms, he put his left hand on Manasseh's head, even though Manasseh was the firstborn.

Joseph brought his two boys to his father to receive his benediction. He arranged his sons so that Jacob's right hand would rest upon Manasseh, the elder boy, and his left hand upon Ephraim. Even though Jacob was old and almost blind, he deliberately changed the positions of his hands by laying his right hand on the head of the younger and his left hand on Manasseh. While this was not the custom, Jacob knew what he was doing. When Joseph tried to change his father's hands so that Manasseh would receive the chief blessing (according to custom), he was informed that Ephraim was destined to receive it (v. 19).

The patriarch's solemn blessing spoken upon the sons of Joseph was as binding as a last will and testament. In it Jacob included a prediction of future prominence for each of the boys, but Ephraim's growth and effectiveness was to be far beyond Manasseh's. (from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

Genesis 48:15-22

15 Then he blessed Joseph and said,

"May the God before whom my fathers

Abraham and Isaac walked,

the God who has been my shepherd

all my life to this day,

16 the Angel who has delivered me from all harm

--may he bless these boys.

May they be called by my name

and the names of my fathers Abraham and Isaac,

and may they increase greatly

upon the earth."

17 When Joseph saw his father placing his right hand on Ephraim's head he was displeased; so he took hold of his father's hand to move it from Ephraim's head to Manasseh's head. 18 Joseph said to him, "No, my father, this one is the firstborn; put your right hand on his head."

19 But his father refused and said, "I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations." 20 He blessed them that day and said,

"In your name will Israel pronounce this blessing:

`May God make you like Ephraim and Manasseh.'"

So he put Ephraim ahead of Manasseh.

21 Then Israel said to Joseph, "I am about to die, but God will be with you and take you back to the land of your fathers. 22 And to you, as one who is over your brothers, I give the ridge of land I took from the Amorites with my sword and my bow."

When the aged man came to pronounce a special blessing upon Joseph, he referred to God in a threefold title: The God of our fathers, the God who shepherded me, and the Angel of deliverance. Thus, the ancestral, the personal, and the redemptive aspects of God were represented.

Hebrew (ro` eh) carries the idea of shepherding (Psalms 23:1). The Angel which redeemed me from all evil identifies this One with the Angel of Jehovah who comforted Hagar (Genesis 16:7; 21:17) and who warned Abraham of the imminent destruction of Sodom (Genesis 18); in other words, this "Angel" was the Lord himself in his OT manifestation.

Jacob said that Joseph was to possess the special `shoulder' (shekem) or mountain slope of unusual value (one portion above thy brethren). This probably refers to the property Jacob had acquired from Hamor, although Genesis 34 shows that Jacob repudiated the manner in which it was first taken. It was probably recaptured by Jacob later from the Amorites (John 4:5). (from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

Chapter 49, in many respects, is one of the most remarkable chapters in the Bible. This chapter is prophetic and tells what will happen to the twelve sons of Jacob when they become tribes. The different experiences which were to happen to each tribe were prophetic when given, but today they have become largely historical. This chapter should be considered along with Deuteronomy 33 where Moses on his death bed spoke concerning the twelve tribes.

This chapter is a prophecy; the closes to it that we have was that of Noah, Genesis 9:25, etc. Jacob is on his death-bed, making his will. He had put it off until now, because dying men's words are more apt to make deep impressions, and to be remembered long after they are spoken. Now he spoke the words given to him by the Holy Spirit, who chose this time, so that divine strength might be perfected in his weakness.

The twelve sons of Jacob were, in their day, men of renown. Now they would be heads of the twelve tribes of Israel. After such a shaky past they were now men of renown and we find their names upon the gates of the New Jerusalem, Revelation 21:12. In the prospect of this their dying father says something remarkable of each son, or of the tribe that bore his name.

It was a comfort to Jacob, now that he was dying, to see all his children about him, and none of them missing, though he had sometimes thought himself bereaved. It was good for them to attend to Jacob in his last moments, they learned from him how to die, as well as how to live. What he said to each he said in front of all the rest. His calling on them to gather together one more time indicated both a precept to them to unite in love, (to keep together, not to mingle with the Egyptians, not to forsake the assembling of themselves together,) and a prediction that they should not be separated from each other, as Abraham's sons and Isaac's were, but should be integrated, and all make one people. (from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Gen 49 At A Glance

I. The preface v. 1-2.

II. The prediction concerning each tribe v. 3-28.

III. The charge repeated concerning his burial v. 29-32.

IV. His death v. 33.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Genesis 49:1-2

1 Then Jacob called for his sons and said: "Gather around so I can tell you what will happen to you in days to come.

2 "Assemble and listen, sons of Jacob;

listen to your father Israel.

The groundwork of Jacob's prophecy was supplied partly by the natural character of his twelve sons, and partly by the divine promise which had been given by the Lord to him and to his fathers Abraham and Isaac, and that not merely in these two points, the numerous increase of their seed and the possession of Canaan, but in its entire scope, by which Israel had been appointed to be the recipient and medium of salvation for all nations.

On this foundation the Spirit of God revealed to the dying patriarch Israel the future history of his seed, so that he recognized in the characters of his sons the future development of the tribes proceeding from them, and with prophetic clearness assigned to each of them its position and importance in the nation into which they were to expand in the promised inheritance. Thus he predicted to the sons what would happen to them "in the last days," lit., "at the end of the days" and not merely at some future time. (from Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)

Genesis 49:3-4

3 "Reuben, you are my firstborn,

my might, the first sign of my strength,

excelling in honor, excelling in power.

4 Turbulent as the waters, you will no longer excel,

for you went up onto your father's bed,

onto my couch and defiled it.

Reuben, the first-born of Leah, had enjoyed per-eminence among his brothers. But he forfeited his natural rights. His place as the favored first-born was given to Joseph. His privileges as priest were to pass to the sons of Levi. His right to be the head of the tribes of Israel, i.e., his kingly right, would go to Judah. Thus Reuben, endowed with dignity, first-born rights, and natural excellencies, would forfeit every place of power and influence because of the instability of his character. His unspeakable sin with Bilhah gave evidence of moral weakness that spelled ruin. His uncontrolled passion (unstable as water) is pictured in the Hebrew as "water without restraint pouring down in a foaming torrent" (v. 4). Though capable of dreams and plans and good intentions, he could not be counted on to carry them through to completion.

Genesis 49:5-7

5 "Simeon and Levi are brothers--

their swords are weapons of violence.

6 Let me not enter their council,

let me not join their assembly,

for they have killed men in their anger

and hamstrung oxen as they pleased.

7 Cursed be their anger, so fierce,

and their fury, so cruel!

I will scatter them in Jacob

and disperse them in Israel.

Simeon and Levi are brethren; instruments of cruelty are in their habitations. Simeon and Levi, Jacob's second and third sons by Leah, were brothers in violence. The old father could never forget their cruel massacre of the Shechemites. They revealed their true characters that day, for they violently attacked and destroyed men they had previously made helpless by strategy and deceit. At that time they were censured by their father. Now, as he lay on his death bed, they heard the biting words of his curse: I will divide them in Jacob and scatter them in Israel (v. 7 b). They were not to have territory they could call their own, but would be dispersed among the other tribes. In Canaan this curse was fulfilled: the Simeonites were swallowed up into the tribe of Judah; the Levites had no territory assigned to them, but served as ministers of the sanctuary and teachers of Israel.

Genesis 49:8-12

8 "Judah, your brothers will praise you;

your hand will be on the neck of your enemies;

your father's sons will bow down to you.

9 You are a lion's cub, O Judah;

you return from the prey, my son.

Like a lion he crouches and lies down,

like a lioness--who dares to rouse him?

10 The scepter will not depart from Judah,

nor the ruler's staff from between his feet,

until he comes to whom it belongs

and the obedience of the nations is his.

11 He will tether his donkey to a vine,

his colt to the choicest branch;

he will wash his garments in wine,

his robes in the blood of grapes.

12 His eyes will be darker than wine,

his teeth whiter than milk.

Judah, Jacob's fourth son by Leah, received the first unqualified praise from the old patriarch. He carried the hope of Israel upon his person. Having neither birthright nor exceptional dignity nor spiritual powers, he would emerge as the powerful leader of a people who could enthusiastically admire and praise him. (Judah means praise.) He would be feared by his enemies, for as a lion he would pursue them relentlessly until victory was his. Then, having completed his mission, he would retire to his mountain fastness to rest in the security of a stronghold that none could take. He would grasp in his hand the scepter or baton that would symbolize his mastery in the roles of warrior, king, and judge. Any nation could be happy, secure, and honored with Judah as its head and protector. (from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

If this interpretation is correct, then Jacob's words here constitute one of the earliest appearances of the Messianic promise. That which Jacob was enabled to see was a clear picture of Judah's inheritance. But the full realization of God's purposes would not be enjoyed until the ideal ruler, the Messiah, demonstrated perfect sovereignty. Fortunately, the Old Testament presents a distinct line of prophecies-beginning at Genesis 3:15 and continuing through the Psalms and the Prophets-regarding Messiah's coming to reign as King of kings.

Jacob saw Judah as the father of the royal tribe that would exert power and leadership over all the others. Through catastrophes and difficult times, God would see to it that the scepter would remain in the tribe of Judah until the ideal ruler, the Messiah, would come. (from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

Genesis 49:13

13 "Zebulun will live by the seashore

and become a haven for ships;

his border will extend toward Sidon.

Jacob's sixth son by Leah, was to be situated in a place where commercial activity and prosperity would be possible. This may mean that territory along the seacoast was to be allotted to the tribe of Zebulun. Or, it may mean that prosperity would come to the descendants of Zebulun because of their proximity to the Phoenicians, who had unlimited access to the trade routes.

Jacob mentions Sidon as being there. It is also possible that Jacob's prediction was not fully carried out when the final division of the land was made. In the song of Deborah (Judges 5) the people of Zebulun are warmly commended for their valorous stand against Sisera and his army.

Genesis 49:14-15

14 "Issachar is a rawboned donkey

lying down between two saddlebags.

15 When he sees how good is his resting place

and how pleasant is his land,

he will bend his shoulder to the burden

and submit to forced labor.

Issachar, Jacob's fifth son by Leah, is represented as a strong, ox-like lover of rest and quiet. The word (hamor), literally, (bony ass), does not refer to the wild, fleet, high-spirited animal that would catch the eye of the onlooker. On the contrary, it designates a powerful beast of burden that submits himself to the galling yoke without complaint in order that he may be free to lie quietly in ease and comfort. Thus Jacob was predicting that the tribe of Issachar would submit to the Canaanite invader, who would fasten the yoke upon them. Instead of fighting, the men of this tribe would submissively allow themselves to become slaves of the peoples of the land. They would prefer shame and slavery to courageous action.

Genesis 49:16-18

16 "Dan will provide justice for his people

as one of the tribes of Israel.

17 Dan will be a serpent by the roadside,

a viper along the path,

that bites the horse's heels

so that its rider tumbles backward.

18 "I look for your deliverance, O LORD.

Dan, the first son of Bilhah, would become a strong defender of his own people. He would plead their cause and defend and help them in their struggle for independence. The tribe would be small, but they would be greatly feared by neighbors who might seek to trample upon them. Jacob called Dan a horned snaked in the path (a serpent by the way, v. 17), to cause terror and inflict quick, fatal wounds. Hebrew (nahash) signifies not only a snake in the grass, but a venomous reptile with deadly fangs. That is, Dan would be exceedingly dangerous to his foes.

In later times members of the tribe of Dan fulfilled these words with remarkable accuracy. After a time in their original territory, the Danites moved to the north and occupied the northernmost point in Israel. These people were never distinguished for their spiritual attainments. In 931 B.C. Jeroboam set up a golden calf in Dan to provide opportunity for pagan worship.

Genesis 49:19

19 "Gad will be attacked by a band of raiders,

but he will attack them at their heels.

Gad was the first son of Leah's handmaid, Zilpah. The aged patriarch recognized that the brave, warlike spirit of Gad would be a strong help to his people in the life in Canaan. Jacob predicted that Gad would need all his cunning, courage, and persistence in fighting, because he would be harassed by the continual attacks of desert tribes. Marauding bands would press down upon him. Jacob made use of a play on words-Gad meaning a troop-to indicate the ferocity and cruelty of the raiders from the desert. He foretold that Gad would be victorious and would be able to drive the enemy away. After the conquest of Canaan, the tribe of Gad was stationed east of the Jordan.

Genesis 49:20

20 "Asher's food will be rich;

he will provide delicacies fit for a king.

Asher, Zilpah's second son, carried a name meaning (happy.) Jacob pictured him in a fertile field, where wheat and wine and oil would be produced in plenteous measure. He would be prosperous and would gain riches. The delicacies he would produce would be fit for the table of a king. (Even the kings of Tyre and Sidon would desire them.) The tribe of Asher witnessed the fulfillment of that patriarchal prophecy.

Genesis 49:21

21 "Naphtali is a doe set free

that bears beautiful fawns.

Naphtali, the second son of Bilhah, would demonstrate a remarkable love of freedom; he was a hind let loose, Jacob said. The illustration describes a wild, swift, graceful animal that delights in the freedom provided by wooded hills and open valleys. Naphtali was to have the run of God's great outdoors. He giveth goodly words is, perhaps, a reference to the eloquent and helpful discourses that would proceed from the mouths of men of this tribe. Barak, because of his valor, became one of their prize exhibits. In Judges 5:18 we read: "Zebulun and Naphtali were a people that hazarded their lives unto the death."

Genesis 49:22-26

22 "Joseph is a fruitful vine,

a fruitful vine near a spring,

whose branches climb over a wall.

23 With bitterness archers attacked him;

they shot at him with hostility.

24 But his bow remained steady,

his strong arms stayed limber,

because of the hand of the Mighty One of Jacob,

because of the Shepherd, the Rock of Israel,

25 because of your father's God, who helps you,

because of the Almighty, who blesses you

with blessings of the heavens above,

blessings of the deep that lies below,

blessings of the breast and womb.

26 Your father's blessings are greater

than the blessings of the ancient mountains,

than the bounty of the age-old hills.

Let all these rest on the head of Joseph,

on the brow of the prince among his brothers.

Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: Joseph, the first son of Rachel, received the highest praise of all the sons. A man of vision, of dreams, of moral and spiritual strength, he exemplified all that was best in the realm of OT living. In his several roles as son, brother, slave, and administrator, he demonstrated his superior character through his unwavering loyalty to his God.

Jacob called Joseph a young fruit tree. Hebrew (para) (fruitful bough) contains a play on the name "Ephraim." The reference is to a vigorously growing tree or vine, connoting vitality and youthfulness. As a result of being planted by a bubbling fountain (well), it would continue to grow and bear fruit. In the dry country, water made the difference between sterility and fruitfulness. Moisture guaranteed fertility. A tree so strengthened could be expected to throw its branches or its tendrils over the wall in giving its plentiful fruit to the peoples of the earth.

(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

As a result of this exceptional prosperity, Joseph could expect bitter jealousy and hostility. The archers would be busy in their furious attacks. This had been true in Joseph's earlier days, when his brothers, embittered by envy, sought to destroy him. Many years later, in the land of Canaan, the tribes of Ephraim and Manasseh would encounter opposition and persecution. They would have to have a living faith in Jehovah of hosts, who had proved himself the all-sufficient God. Joseph knew him and had leaned on him in every emergency.

Sorely grieved ... shot at ... hated, translate three Hebrew words. Marar, in the piel form, means to "provoke," "embitter," "harass." The use of this piel form, plus the word (rabab) adds to the intensity of the action and speaks of its repeated occurrence. The third word, (satam), carries the idea of deep-seated hatred, along with active persecution.

His bow abode in strength. In Joseph's victories there had been evidences of the firm bow and the agile hands, the special power given by the Lord. Jacob predicted that this same supernatural help could be expected on the hills of Palestine. The word translated firm or abode in strength, could well be rendered (unmoved, enduring,) or ever-flowing. Jacob used the titles, Mighty One of Jacob ... the God of thy father, and the Almighty ('El Shadday), to portray the arm that would be so powerful, so dependable, so quick and agile that no foe could resist it.

In simple faith he entrusted the tribe of Joseph into divine hands, and in confident faith he foretold certain victories over the enemies who awaited them. In addition to the special powers in dealing with foes, the descendants of Joseph were assured of bountiful blessings. From above, they would have abundant rain and dew. From beneath, the soil would be supplied with the ingredients that would make for food and harvests. By special divine gift, the fertility among men and animals would provide for the unending fruitfulness of the family. In short, Joseph would always be considered a prince among his brothers (separate from his brethren). 

Hebrew (nezir) indicates "one set apart," or, "one who is separated or consecrated for high duties." The Nazarite was a man who had been given to God and by special vow was irrevocably committed to him. Ephraim, his son, was to have qualities that made for holy dedication to fulfill God's purpose for one who was chosen to put into action the principles so beautifully exemplified by Joseph. He was the prince among the tribes of Israel.

(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

Genesis 49:27

27 "Benjamin is a ravenous wolf;

in the morning he devours the prey,

in the evening he divides the plunder."

Benjamin, the younger son of Rachel, was characterized as a fierce, dangerous wolf that could do great damage. The wolf is keen and stealthy in his movements. At night he slips silently among the sheep and makes off with his prize. Hebrew (taraf) means (to tear into shreds.) The old English word ravin means "to prey with rapacity." It speaks of fierce cruelty.

The evening wolves could be as savage and destructive in the early morning. At any time they were ready for the fierce business of inhuman behavior. Ehud, Saul, and Jonathan were among the later descendants of Benjamin who gave evidence of their warlike powers. The men of this tribe became famous for their bowmen and their slingers (cf. Judg 5:14; 20:16).

(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

Genesis 49:28-33

28 All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them, giving each the blessing appropriate to him.

29 Then he gave them these instructions: "I am about to be gathered to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite, 30 the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought as a burial place from Ephron the Hittite, along with the field. 31 There Abraham and his wife Sarah were buried, there Isaac and his wife Rebekah were buried, and there I buried Leah. 32 The field and the cave in it were bought from the Hittites."

33 When Jacob had finished giving instructions to his sons, he drew his feet up into the bed, breathed his last and was gathered to his people.

When Jacob had finished his address of blessing, censure, and curse, he talked to his sons of his approaching death. In his final instructions, he directed his sons to take his body to Canaan for burial. Bury me with my fathers in the cave, he said, that is in the field of Ephron (v. 29). He reminded them that the family burial place already held the ashes of Abraham, Sarah, Isaac, Rebekah, and Leah. Rachel was buried in a tomb near Bethelehem (Genesis 35:19-20).

As soon as Jacob had finished his directions, he gathered up his feet into the bed and, without a struggle, yielded up his spirit (ruah) and passed into the presence of those who had already gone into the other world (Sheol). The Old Terstament saints were far from the New Testament conception of life after death, but even in that early day they were aware of some unusual perceptions as they stood in the presence of the deceased members of the family. Sheol was the shadowy region where souls that had left the mortal body continued their existence. (from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

Review Questions:

1. What is unusual about Jacob’s blessings on Joseph’s sons?
2. Who does Jacob call to his bed side? Why?
3. Again there is something unusual about Jacob’s blessings to his sons, what is it?
4. What request does Jacob make regarding his burial?