Genesis 48:1-22

The following commentary covers Chapter s 48, 49, and 50.

Lastly, in chapter 48 besides the prophetical character important in the history of Israel we see Joseph as heir; the double portion (mark of the eldest, heir of the father, among the Jews) being given to him (see 1 Chronicles 5:1-2); and not only as heir, but as heir in Canaan Jacob's heir there where Rachel had died; that is, where Israel, as the Jewish beloved one of God, had failed and gone. Here, too, all is ordered according to the purpose and counsel of God, not according to nature; and Joseph, in his children, possesses, as heir, the portion taken from the hand of the enemy by power; for Joseph, after his rejection, is ever Christ as glorified, and then heir of the world.

We have then the lot of the children of Jacob; and two facts, the burying of Jacob, and the commandment concerning the bones of Joseph, given as a certain pledge of the re-establishment of Israel, left, according to what had been said to Abraham, and in appearance abandoned, in a strange country, whilst the patience of God bore yet with the iniquity of the Amorites, a patience which strikes only when it is impossible to bear the evil any longer (chaps. 49, 50). Remark the beauty of the grace in Joseph (Genesis 45:7-8, and Genesis 50:17; Genesis 50:19-20).

It seems to me that there is this difference between the prophecies of Jacob and Moses as to the tribes. Here the prophecy refers to the responsibility of the first parent source of the tribe, as Reuben, Simeon, Levi; and to the counsels of God, which put forward Judah (the stock from which the Lord sprang as regards the royalty), and Joseph (type of Christ as Nazarene, separated from his brethren, and afterwards exalted). The rest, if we except Benjamin who ravages with power, gives the general characters of the position and conduct of the tribes of Israel; Dan, of his wickedness, and even of his character of traitor. I may add that besides the royal place of Judah maintained as a distinct tribe till Christ came, up to the end of Issachar, it is the sad history of Israel in its responsibility and what befell them. Dan adds to this traitorous unfaithfulness, as indeed he set up, we may say, tribal idolatry. This casts the faith of Jacob on waiting for God's salvation, and grace comes in. All that follows is blessing, and Christ the shepherd and stone of Israel. Moses gives rather the history of the people as entering into the country on leaving the wilderness; and we find the priesthood and people to be the two points brought into prominence, although power and a special blessing be given to Judah.

I add a few details as to this prophetic blessing, hoping to make it more clear. We may remark, in the tribes, responsibility and the future of Israel as firstborn according to nature. Reuben represents Israel in this character; Simeon and Levi, who come after and will maintain their right by nature's force, are no better. Then we have the purpose of God in the king and the whole of the royal tribe till Christ come, to whom the gathering of the peoples shall be. Joseph comes with Benjamin at the end, the representative of Christ personally glorified, as Benjamin of Christ in judgment on earth. Joseph is a personal representative of Christ, separated from His brethren, glorious and blessed as the heir of all the resources of God. Dan, before this, though owned as a judging tribe and so Israel in him, yet marks out that apostasy and power of Satan in Israel which led the remnant to look beyond the portion of the people, unfaithful in every way, to Him who was the salvation: "We have waited for thy salvation, O Jehovah."

I rather think, as already noticed, that in the other tribes we have a distinct contrast of what Israel is as oppressed, before Christ who has taken the full Joseph character in glory, and has answered the faith of the remnant expressed in Verse 18 (Genesis 49:18) and after; and that thus, in these characters of the tribes, we have the whole history of Israel. Judah and Joseph have been already marked out and distinguished in the history Judah as surety for and connected with Benjamin, and Joseph in all his history. Thus, after Judah, in Zebulun and Issachar we have Israel mixed with the world, busied in its waters to seek profit, and a slave to it for rest and quiet; but this ends in Dan and apostasy, so that the remnant, in the spirit of prophecy, wait for the salvation which is to come with the true Joseph. All is prosperity when this is looked to. Once overcome, he overcomes at the last: his bread is fat and yields royal dainties in his own land, not seeking them by mixture with, and subjection to, the world. And Naphtali is in the liberty of God, and full of goodly words. In Joseph and Benjamin we have the crowning of all blessing in the double character of Christ, the heavenly Heir of all, and power and strength upon the earth that subdues all. So that the whole series would be thus: Reuben, Simeon, and Levi, the moral character and failure of responsible Israel. It will be found, as ever, corruption and violence: such is man. Next, the purpose of God in Judah: he remains till Shiloh come, to whom the gathering of the peoples belongs. But He was rejected when He came to Judah, and there was no gathering: "beauty" and "bands" were broken.

Next, the state of Israel being such, intercourse with nations (which, when not in the power of God, is corruption), subjection to their yoke for ease, and apostasy: still owned as a people, however; and then the remnant looking to the only source, and waiting, not for good in Israel, but salvation from Jehovah Elohim. Thereon deliverance and blessing for Israel; and finally (what we have already seen as the double character of Christ separated from His brethren [1], and then glorified) Joseph and Benjamin present Him to us as the heavenly glorified Man to whom all is entrusted, and the all-conquering Lord on the earth.

On the whole, I think we have a complete history of Israel in this way. First his failure: Reuben, Simeon, and Levi, corruption and violence, as already remarked. Then Judah, God's purpose in His people, in connection with the royal stock and Shiloh. This is plain enough. To Him the gathering of the peoples was to be. Zebulun and Issachar then shew their mixture with, and subjection to, the Gentiles for gain and prosperity; Dan, the treachery of Satanic power, when faith waits for Jehovah's salvation. Gad, Asher, Naphtali, and Joseph and Benjamin, the fruit and power of this salvation when the Shepherd, the Stone of Israel, shall be also there when prosperity full in Israel shall overpass its bounds, and victorious power shall belong to them.

Personally the fear of God was in Joseph from beginning to end: a mighty principle, and the true basis of power. Whatever his glory, he does not forget Canaan or the earthly promise he sends his bones there: nor has Christ. So Joseph, when Israel is gone, forgives his brethren their wrong, and nourishes them with his riches. So is it with Christ: He is above the wrong and the just fears of them that rejected Him; He will bless Israel from His own stores of heavenly glory. The Lord hasten it in its day!

Note #1

Joseph is so characterised in Deuteronomy also.