Thy two sons, Ephraim and Manasseh,... are mine: Genesis 48:1-7 Jacob's adoption of Joseph's two sons T. H. Leale. I. THE AUTHORITY WHICH HE CLAIMED FOR THIS ACT. He refers to a leading point in the covenant history. God the Almighty, who is able to perform His Word, had appeared to him, had promised to make him a great nation, and to give his seed the land of Canaan (ver. 3). God had spoken to him, and this is his authority. On this he bases all the family hopes. The mention of God's appearance and promise would inspire confidence in Joseph. II. THE PURPOSE HE HAD IN VIEW. 1. To deliver them from the corrupting influences of the world. Though they had an Egyptian mother, and belonged to that nation by birth and circumstances, yet they were not to be suffered to remain Egyptians. Ordinary men would regard them as having brilliant prospects in the world. But it was a far nobler thing that they should espouse the cause of God, and cast in their lot with His people. 2. To give them a recognized place in the covenant family. This would impart a dignity and meaning to their life, and an impulse and an elevation to all their thoughts Godward. 3. To do special honour to Joseph. III. THE SAD MEMORIES WHICH AWOKE. 1. They were selected in the room of Jacob's two sons, who had forfeited the blessing. Instead of Reuben and Simeon. They had grievously sinned, and thus lost their inheritance. The portion of Reuben was given to Ephraim; and of Simeon to Manasseh. The grounds of this are given in 1 Chronicles 5:1 ; see also Genesis 34 ., 49:5-7; Numbers 26:28-37 ; 1 Chronicles 7:14-29 . 2. They reminded him of one whom he had loved and lost (ver. 7). ( T. H. Leale. ) Jacob adopts Joseph's sons J. C. Gray. I. THE OLD MAN'S SICKNESS. The pain and sorrow of dying mitigated by the presence and kind offices of dear friends. The joy of Jacob when it is told him that Joseph is coming. He strengthened himself, and sat up. Good news infuse new life. How strong in death are those who feel that Christ, the Great Deliverer, is near. II. THE OLD MAN'S MEMORY. In youth hope is strong, in old age, memory. The memory of the aged recalls distant things. The recent are apt to be forgotten. Before the old man's mind memory rolls out the picture of his journey from Padan. Happy shall we be if, among our memories of the past, we can recall an early attachment of truth, &c., especially to Jesus. The past never dies. Memory carries the present forward into the future. III. THE OLD MAN'S BLESSING. 1. Valuable. The blessing of a good old man not to be slighted. The blessing of such a man as Jacob most precious. It involved the transmission of covenant mercies. Jacob's relation to the people of God, federal and representative. 2. Discriminating. He distinguished between the elder and younger son. By supernatural illumination he specially indicated the supremacy of the younger. 3. Prophetic. He not only foretold the pre-eminence of Ephraim, but predicted their admitted greatness by all Israel. 4. Practical. He gave, as the covenant owner of the promised land, great material wealth to these adopted children of Joseph. His blessing had the force of law — a last will and testament. The bequest was allowed. 5. Pious. He referred what he did to the will of God. Acknowledged the good hand' of the Lord his God, and the angel who redeemed him from all evil. Learn:(1) The sickness which is unto death will soon be upon us.(2) The duty of being kind to the sick and afflicted.(3) To guard the treasures of memory. And take care that there shall be among them the memory of forgiven sin.(4) To seek to deserve the blessing of the aged.(5) Above all to seek early the blessing and favour of God. ( J. C. Gray. ) Manasseh and Ephraim F. Whitfield, M. A. We have in this chapter a further illustration of the truth, which runs throughout Scripture, of the first-born being set aside and the younger being chosen. So bent are we upon expecting God to move in our own circle, and according to our ideas of things, that it is hard to dislodge it from the mind. It is well that this law should be reversed, to show us that " God's thoughts are not our thoughts, nor His ways our ways," and lest we should imagine that grace must always wait upon nature. It is a truth with which we are presented in every phase of our history, that God is constantly reversing our order of things. These crossed hands of blessing meet us everywhere. Like Joseph here, we have some favourite plan or scheme, and we are always expecting God will bless it. He suddenly crosses all our plans and puts before us not only what we had never thought of, but perhaps something we had despised. Or we had prayed for some favourite son on whom we had set very high expectations, when we find God crossing our plans, and blessing another whose talents or abilities we had looked down upon. Like Joseph we are constantly thrusting forward some Manasseh to bless, and God is continually crossing us by taking up some Ephraim and blessing him. Like Joseph, too, we are "displeased" when things do not turn out as we expected them, but in some very opposite way, and we rush to set God right by taking up some other course of our own. Sometimes we never can understand the meaning of these crossings in life. They baffle us, and we begin to think God is neither hearing our prayers nor caring for us. We are constantly saying as Joseph, "Not so, my father; for this is the first-born: put thy right hand on his head." "Not this course, not this plan, not this way, not this place" — such are some of the thoughts which possess us, and which we are constantly thrusting before God. It needs a lifetime's discipline sometimes to make men see that "God's ways are not our ways, nor His thoughts our thoughts." The soul has to be constantly emptied from vessel to vessel, to be bruised and broken, before it can learn it. Mark, in the next place, the character of the blessing: "And he blessed Joseph and said, God," &c. Here we have distinctly the Triune blessing brought before us — the grand source from which all blessings flow. The first clause is that of the Father; the second that of the Holy Spirit; the third that of the Son. God in His threefold Person and office as the Almighty Father, the Supplier of all grace to the soul, and the Redeemer from all evil. From such a source we are warranted in expecting large blessings, even that Ephraim's seed should become "a multitude of nations," or, as the word means, "the fulness of nations." And where and when is this blessing to be fulfilled? It will be fulfilled in Israel's own land, when the Lord shall return from heaven the second time as "the King of the Jews," to reign over them. And so God declares, through Jacob: "Behold, I will make thee fruitful and multiply thee, and I will make of thee a multitude of people, and will give this land to thy seed after thee for an everlasting possession." Mark the words, "this land"; and "for an everlasting possession." Jerusalem belongs to the Jews. The Turk may hold it temporarily, or any other power, but they are usurpers. Jerusalem belongs to the Jews. God gave it them. It is, and is shall be, theirs "for ever." ( F. Whitfield, M. A. ) Israel beheld Joseph's sons. Genesis 48:8-14 Lessons G. Hughes, B. D. 1. Prudence in good men may divert nature from the remembrance of sad events. About Rachel. 2. Weak nature may see in part that which it doth not discern. So Jacob. 3. Reason suggests inquiry to know what sight doth not discern (ver. 8). 4. Sons in strength should help the weakness of aged parents. So Joseph to his father. 5. It concerns fathers to own their children especially in order to a blessing. So Joseph his. 6. Godly parents account their children God's gift unto them. So Joseph. 7. It is a mercy remarkable to have children for blessing in a strange place. 8. Gracious fathers desire their children's children to bless them (ver. 9). 9. Old age makes the saints subject to the same infirmities as other men. So to Jacob. 10. Dimness of sight is a usual symptom of old age. 11. Weakness in sight makes mistakes that need direction in the holiest men. 12. Good fathers yield to the desires of bringing children to them that can bless them. 13. Kisses and embracings are not unseemly from holy ancestors to their seed's seed in order to blessing (ver. 10). 14. It is meet for the holy ancestors to acquaint the sons of God's dealings, with them. 15. Hopelessness of mercy with good souls makes them remember it more sweetly. 16. God's mercies sometimes over-reach hope and expectation of His people. 17. Saints delight to show their over-abounding mercies to His praise (ver. 11). 18. Suitable motions to dispose for a ministerial blessing is but meet. 19. Filial obeisance in honour of parents is a just duty in expectation of a blessing (ver. 12). 20. There are right-hand and left-hand blessings, which God giveth by His ministers, greater and less. 21. Good men may aim one to the right, and another to the left.hand blessing, whom God changeth. 22. It is needful to come near So the ministers of blessing if men desire to have it (ver. 13). ( G. Hughes, B. D. ) 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, the Angel which redeemed me from all evil, bless the lads, &c. Genesis 48:15, 16 Jacob's deathbed H. Melvill, B. D. When St. Paul wished to select from the history of Jacob an instance of faith, he took the scene described in the text, when Joseph brings his two sons to the deathbed of his father. The text is therefore to be considered as one in which faith was signally exhibited. I. Jacob seems to make it his object, and to represent it as a privilege, that he should take the lads out of the family of Joseph, though that family was then one of the noblest in Egypt, and transplant them into his own, though it had no outward distinction but what is derived from its connection with the other. Faith gave him this consciousness of superiority; he knew that his posterity were to constitute a peculiar people, from which would at length arise the Redeemer. He felt it far more of an advantage for Ephraim and Manasseh to be counted with the tribes than numbered among the princes of Egypt. II. Observe the peculiarity of Jacob's language with regard to his preserver, and his decided preference of the younger brother to the elder, in spite of the remonstrances of Joseph. There was faith, and illustrious faith, in both. By the "Angel who redeemed him from all evil," he must have meant the Second Person of the Trinity; he shows that he had glimmerings of the finished work of Christ. The preference of the younger son to the elder was typical of the preference of the Gentile Church to the Jewish. Acting on what he felt convinced was the purpose of God, Jacob did violence to his own inclination and that of those whom he most longed to please. III. Jacob's worshipping (referred to in Hebrews 11 .) may be taken as proving his faith. What has a dying man to do with worshipping, unless he is a believer in another state? He leans upon the top of his staff as if he would acknowledge the goodness of his heavenly Father, remind himself of the troubles through which he had been brought, and of the Hand which alone had been his guardian and guide. ( H. Melvill, B. D. ) The last days of Jacob E. N. Packard. I. WE SEE HERE THE BEAUTY OF FILIAL PIETY. Jacob was only a shepherd, and Joseph was an exalted and powerful statesman. Had there been a trace of meanness and pride and self-seeking in the son, he might easily have waited till the patriarch was dead before doing him honour. Death often compels a child to respect a neglected parent. But Joseph was a great man, so great that the distinction of station had no influence upon his mind. Like many other great men, his personal attachments were intense, and his loyalty to his family was deep and unchanged. Besides this, his father was the heir of the covenant whose mercies would enrich him more than all Egypt's lands, and he could not alienate himself from that future commonwealth of Israel to which his faith pointed. This journey of Joseph to his father shows the man, and the man of God. He felt that the less was to be blessed of the greater. II. WE ARE INTERESTED IS JACOB'S OWN VIEW OF HIS LIFE. When Israel strengthened himself for this last interview, and there came to him a flash of his old prowess and undaunted vigour, his memory was aroused, and the past in its great features lay spread out before him. The dark parts of his life seemed to remind him of Divine mercies, and from the summit he had gained appeared to him only as the shadows of summer clouds on distant hills. III. THE BLESSING WAS A SOLEMN ACT OF PROPHECY, FAITH, AND WORSHIP. IV. SEE HERE THE DIVINE SOVEREIGNTY, Oldest son, the most promising child, does not always, perhaps not usually, share the largest part of the joys and honours of life. Parental hopes are often thwarted, and we desire in vain to change the manifest development of character and circumstance. In the history of nations, outside Israel, we witness the same phenomenon, and wonder why the race is not to the swift nor the battle to the strong; why smaller states eclipse greater ones, and why heroes and leaders spring from such unexpected quarters. All is of God. In the workings of redemption around us every day we meet the same fact. One is taken and another left. Nor can we read the reasons. ( E. N. Packard. ) The blessing of Ephraim and Manasseh T. H. Leale. I. ITS NATURE AND PROSPERITY. 1. They were blessed in the person of Joseph. He is blessed in his sons (vers. 15, 20). The principle is recognized of blessing mankind in the name and for the sake of another. 2. With the covenant blessing. Not with that of the gods of Egypt, though he had cause to be grateful to that nation. He would have his children to know the true fount of blessedness. He invoked the blessing of the God of his fathers (ver. 15). The assurance that others have shared the gifts of grace with us is a support to our faith. We of the Church belong to a holy nation, which has a great and venerable past. 3. With the blessing of which he himself had experience. "The God which fed me all my life long until this day" (ver. 15). He felt that God had tended and cared for him like a shepherd. 4. With a different blessing for each. He bestows the larger blessing upon the younger (ver. 19). II. ITS OUTWARD FORM. It was conveyed by the imposition of hands (ver. 14). The blessing was not merely a wish or a hope, but a reality, This laying on of hands was the outward means or symbol of its conveyance. Outward forms impress, they steady the mind, and assist contemplation. The blessing was as real as the outward act which accompanied it, the reality of nature leading on to the reality of grace. III. ITS WARRANT. 1. The covenant position in which God had placed him. He stood with his fathers, Abraham and Isaac, in the same covenant relation with God (vers. 15, 16). 2. The act was Divinely directed. Old Jacob crossed his hands, and thus in bestowing the blessing reversed the order of nature (vers. 14, 17). He refused to be corrected by Joseph, for though his sight was dim, his spiritual eye discerned the will of God. He guided his hands "wittingly," with full knowledge of the decree of the Most High. God, who distributes His gifts as He will, prefers the younger to the elder. Nature and grace often take cross directions. ( T. H. Leale. ) Jacob's prayer for the sons of Joseph J. Burns, D. D. I. THE GLORIOUS PERSONAGE ADDRESSED. "The Angel," &c. 1. The title of this glorious personage. 2. His achievements. II. THE INTERESTING PRAYER PRESENTED. 1. What is sought? "Bless." (1) Knowledge and wisdom. (2) Genuine religion. (3) That God may make them extensively useful. 2. Who should thus pray? (1) Lovers of their species. (2) Patriots. (3) Parents. (4) Sunday-school teachers. (5) Fellow. Christians. All who love Jesus Christ. 3. The manner of presenting this supplication. (1) Under a consciousness of the necessity of the Divine blessing. (2) In strong faith. (3) In connection with our own efforts. ( J. Burns, D. D. ) The last days of Jacob D. C. Hughes, M. A. I. THE HEIRS OF THE BLESSING — A SURPRISE. 1. The adoption of Joseph's two sons to be reckoned among the patriarchs, equal with Jacob's own sons, while Joseph personally is left out, was doubt]ass a surprise.(1) Because Joseph's personal character would seem to warrant the perpetuity of his own name in tribal pre-eminence.(2) Because this adoption increased the tribes to thirteen.(3) We find, however, that this was a conscious, or unconscious, anticipation of the elimination of the tribe of Levi, by its elevation to priestly honour in place of the first-born.(4) We also find that this adoption was a mark of special honour to Joseph, in having a double inheritance in his sons, and also in having the birthright forfeited by Reuben, on account of his sin ( Genesis 48:22 ; 1 Chronicles 5:1, 2 ). 2. This adoption of Joseph's two sons was by Divine direction. II. THE CHARACTER OF THE BLESSING IS SUGGESTIVE. 1. The "elevated glow" of the dying patriarch must be regarded as the result of the Divine power that wrought upon him. 2. The spirit and terms of the blessing are very touching and instructive.(1) Gratitude for the care, protection, and guidance of God is here beautifully expressed.(2) The reference to "the Angel" that redeemed him is a suggestive allusion to "the quality of Jehovah and His Angel." 3. The sovereignty of God in the expression of His choice of the younger over the elder must be fully recognized. III. THE PATRIARCH'S PERSONAL CONDITION WHEN THE BLESSING WAS BESTOWED. 1. Physical. 2. Mental. 3. Spiritual.Lessons: — 1. The sovereignty of God. 2. Divine sovereignty is not exercised in unreasoning arbitrariness, but in perfect harmony with the laws of justice and love. 3. Learn how gloriously a child of God can die. ( D. C. Hughes, M. A. ) Jacob owning Divine care, and blessing his grandchildren J. Often. I. To ILLUSTRATE THE TEXT. 1. Here is Jacob's recollection and acknowledgment of the Divine goodness and care. He acknowledgeth God, as the God of his pious ancestors, and as his constant preserver and benefactor. II. TO CONSIDER WHAT INSTRUCTIVE LESSONS AGED CHRISTIANS MAY DRAW FROM HENCE. 1. It is their duty to recollect and acknowledge their long experience of God's goodness and care.(1) It will promote and cherish your gratitude to God.(2) It will tend to prevent your murmuring under the burdens and infirmities of age.(3) It will promote your continued activity in God's service.(4) It will encourage your prayers and your hope. 2. It is the duty of aged and dying Christians to bless and pray for their descendants.(1) It is a becoming expression of your faith and trust in God and regard for your children.(2) It will be likely to make a good impression upon their hearts, and so qualify them for the Divine blessing.(3) It is the way to procure the Divine blessing for them.Concluding reflections: 1. Let children desire and value the prayer and blessing of their aged, dying parents. 2. Let the children of good men labour to secure the blessing for themselves. ( J. Often. ) The last days E. Craig. There is a splendour peculiar to the meridian sun. There is a majestic and uncontrollable energy, and boldness, with which it spreads light and blessedness on all around. The sun shining in its strength is a grand and exhilarating sight. But there is a still deeper interest attendant on its decline; when the warm and mellow tints of evening soften the dazzling brightness of its ray; and when surrounded, but not obscured by clouds, and rich in a golden radiance, on which the eye lingers with chastened and inexpressible delight, it sinks below the horizon. It is with similar feelings that we regard the faithful servant of God, when he comes towards the close of a long, consistent, and useful life. It is when viewed in this light, that the last hours of the patriarch Jacob become valuable to us. All is resolved into the Divine care. All the vicissitudes of his course, when thus scrutinized, by the accurate discernment of one who from long experience could not be deceived, appear but as evidences to him of the gracious and providential guardianship of his Almighty Friend and Father. 1. He admits without reserve the providential care of God through a long life. "God Almighty that appeared unto me in the land of Canaan, and blessed me, hath fed me all my life long unto this day." Many there are whose last year's savour of a very different spirit from this. They have set out in life with false and unwarranted expectations of prosperity. They began without God for their friend, and they lived a life of business or of folly. They never cherished any hope, but the hope of extracting happiness from a world which was never calculated to give it. And what has been the result? Year after year has brought its disappointments. 2. There is another essential point of difference between the experience of this venerable Patriarch and yours. Jacob recognizes fully the gracious, as well as the protecting care of his God. In looking back upon his way, he broadly and joyfully admits the truth of God's redeeming mercy. This is the great secret of the exalted sublimity of his character, and the serenity of his end. We can recognize then in the creed of Jacob, precisely the same ground of hope as that of which we ourselves now rest. As truly as we see Christians in the full confidence of the faith of the gospel approaching their dying hour, and saying, "I have fought the good fight, I have kept the faith, henceforth there is laid up for me a crown of righteousness." "To me to live is Christ, and to die is gain"; so truly do we see Jacob in the exercise of the very same faith — a faith in a nameless Saviour. Learn that you can leave no better blessing to your children and your friends, than the mantle of your own piety — a measure of your own Christian hope. The last lesson is encouragement. Be encouraged to seek the Lord early, and to trust him through life. Jacob is one of an innumerable host of instances adducible in proof of the faithfulness of God. "He will never fail them that trust in Him." ( E. Craig. ) Joseph's blessing A. Fuller. 1. Though Ephraim and Manasseh were each constituted heads of tribes, yet they were blessed in the person of their father Joseph. Here, as elsewhere, God would exemplify the great principle on which He designed to act in blessing mankind in the name and for the sake of another. 2. Jacob, though now among the Egyptians, and kindly treated by them, yet makes no mention of their gods, but holds up to his posterity the living and true God. In proportion as Egypt was kind to the young people, such would be their danger of being seduced; but let them remember the dying words of their venerable ancestor, and know from whence their blessedness cometh. 3. The God whose blessing was bestowed upon them was not only the true God, but the God of their fathers; a God in covenant with the family, who loved them, and was loved and served by them. "God, before whom my fathers, Abraham and Isaac, did walk." How sweet and endearing the character; and what a recommendation of these holy patterns to the young people! Nor was He merely the God of Abraham and Isaac, but Jacob himself also could speak well of His name; adding, "The God who fed me all my life long unto this day!" Sweet and solemn are the recommendations of aged piety. "Speak reproachfully of Christ," said the persecutors to , when leading him to the stake. "Eighty six years I have served Him" answered the venerable man, during all which time He never did me an injury; how then can I blaspheme Him who is my King, and my Saviour?" Hearken, oh, young people, to this affecting language! It is a principle dictated by common prudence, "Thine own friend, and thy father's friend, forsake not": and how much more forcibly does it apply to the God of your fathers! 4. This God is culled "the Angel who redeemed him from all evil." Who this was it is not difficult to decide. It was the Angel, no doubt, with whom Jacob wrestled and prevailed, and concerning whom he said, "I have seen God face to face, and my life is preserved." 5. The blessing of God under all these endearing characters is invoked upon the lads, their forefathers' names put upon them, and abundant increase promised to them. Surely it is good to be connected with them that fear God; yet those only who are of faith will ultimately be blessed with their faithful predecessors. ( A. Fuller. ) A bit of history for old and young 1. Our text tells us that Jacob blessed Joseph, and we perceive that he blessed him through blessing his children; which leads us to the next remark, that no choicer favour could fall upon ourselves than to see our children favoured of the Lord. Joseph is doubly blessed by seeing Ephraim and Manasseh blessed. 2. Those of us who are parents are bound to do our best, that our children may be partakers with us of the Divine inheritance. As Joseph took Ephraim and Manasseh to see their aged grandfather, let us bring our children where blessings may be expected. 3. Furthermore, observe that if we want to bless young people, one of the likeliest means of doing so will be our personal testimony to the goodness of God. Young men and women usually feel great interest in their fathers' life-story — if it be a worthy one — and what they hear from them of their personal experience of the goodness of God will abide with them. This is one of the best ways in which to bless the lads. The benediction of Jacob was intertwisted with his biography; the blessing which he had himself enjoyed he wished for them, and as he invoked it he helped to secure it by his personal testimony. 4. One thing further: I want you to note, that Jacob, in desiring to bless his grandsons, introduced them to God. He speaks of " God before whom my fathers did walk: God who blessed me all my life long." This is the great distinction between man and man: there are two races, he that feareth God, and he that feareth Him not. The religion of this present age, such as it is, has a wrong direction in its course. It seeks after what is called " the enthusiasm of humanity," but what we want far more is enthusiasm for God. We shall never go right unless God is first, midst, and last. All this is introduction; so now we must come at once and plunge into the discourse. Jacob's testimony, wherewith he blessed the sons of Joseph, has in it four points. I. First HE SPEAKS OF ANCESTRAL MERCIES; he begins with that" God, before whom my fathers Abraham and Isaac did walk." As with a pencil he sketches the lives of Abraham and Isaac. 1. They were men who recognized God and worshipped Him, beyond all others of their age. God was to them a real existence; they spake with God, and God spake with them; they were friends of God, and enjoyed familiar acquaintance with Him. 2. They not only recognized God, but they owned Him in daily life. I take the expression, "God, before whom my fathers Abraham and Isaac did walk," to mean that He was their God in common life. They not only knelt before God when they prayed, but they walked before Him in everything. This is the kind of life for you and for me; whether we live in a great house or in a poor cottage, if we walk before God we shall lead a happy and a noble life, whether that life be public or obscure. Oh that our young people would firmly believe this! 3. They walked before God; that is they obeyed His commands. His call they heard, His bidding they followed. To them the will of the Lord was paramount: He was law and life to them, for they loved and feared Him. They were prompt to hear the behests of God, and rose up early to fulfil them. They acted as in the immediate presence of the All-seeing. 4. To the full they trusted Him. In this sense they always saw Him. We sometimes talk about tracing Him. We cannot trace Him, except as we trust Him; and because they trusted, they traced Him. 5. They enjoyed the favour of God, for this also is intended by walking before Him. His face was towards them: they sunned themselves in His smile. God's love was their true treasure. God was their wealth, their strength, their exceeding joy. I say again, happy sons who have such ancestors! happier still if they follow in their track! So Jacob spoke of Abraham and Isaac, and so can some of us speak of those who went before us. Those of us who can look back upon godly ancestors now in heaven must feel that many ties bind us to follow the same course of life. 6. There is a charm about that which was prized by our fathers. Heirlooms are treasured, and the best heirloom in a family is the knowledge of God. The way of holiness in which your fathers went is a fitting way for you, and it is seemly that you maintain the godly traditions of your house. In the old times they expected sons to follow the secular calling of their fathers; and although that may be regarded as an old-world mistake, yet it is well when sons and daughters receive the same spiritual call as their parents. Grace is not tied to families, but yet the Lord delights to bless to a thousand generations. Very far are we from believing that the new birth is of blood, or of the will of the flesh, or of the will of man. The will of God reigns here supreme, and absolute; but yet there is a sweet fitness in the passing on of holy loyalty from grandsire to father, and from father to son. A godly ancestry casts responsibility upon young people. These Ephraims and Manassehs perceive that their fathers knew the Lord, and the question arises, Why should they not know Him? Oh my beloved young friends, the God of your fathers will be found of you and be your God. The prayers of your fathers have gone before you; let them be followed by your own. A godly ancestry should invest a man's case with great hopefulness. May he not argue, "If God blessed my ancestors, why should He not bless me?" II. Now he comes to deal with PERSONAL MERCIES. The old man's voice faltered as he said, "The God which fed me all my life long." The translation would be better if it ran, "The God which shepherded me all my life long." 1. He spoke of the Lord as his shepherd. Jacob had been a shepherd, and therefore he knew what shepherding included: the figure is full of meaning. There had been a good deal of Jacob about Jacob, and he had tried to shepherd himself. Poor sheep that he was, while under his own guidance he had been caught in many thorns, and had wandered in many wildernesses. Because he would be so much a shepherd to himself, he had been hard put to it. But over all, despite his wilfulness, the shepherding of the covenant God had been exercised towards him, and he acknowledged it. Oh dear saints of God, you to whom years are being multiplied, give praise to your God for having been your shepherd. Bear your witness to the shepherding of God, for this may lead others to become the sheep of His pasture. 2. This shepherding had been perfect. Our version rightly says that the Lord had fed Jacob all his life long. Take that sense of it, and you who have a daily struggle for subsistence will see much beauty in it. Mercies are all the sweeter when seen to come from the hand of God. But besides being fed Jacob had been led, even as sheep are guided by the shepherd who goes before them. His journeys, for that period, had been unusually long, perilous, and frequent. He had fled from home to Padanaram; after long years he had come back again to Canaan, and had met his brother Esau; and after that, in his old age, he had journeyed into Egypt. To go to California or New Zealand in these times is nothing at all compared to those journeys in Jacob's day. But he says, "God has shepherded me all my life long"; and he means that the great changes of his life had been wisely ordered. Life ends in blighted hope if you have not hope in God. But with God you are as a sheep with a shepherd — cared for, guided, guarded, fed, and led, and your end shall be peace without end. III. Thirdly, bear with me while I follow Jacob in his word upon REDEEMING MERCIES. "The Angel which redeemed me from all evil." There was to Joseph a mysterious Personage who was God, and yet the Angel or messenger of God. He puts this Angel in apposition with the Elohim: for this Angel was God. Yet was He his Redeemer. Brothers and sisters, let us also tell of the redeeming mercies of the Lord Jesus towards us. You remember, too, when that pinch came in business, so that you could not see ho

Benson Commentary Genesis 48:1 And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. Genesis 48:2 And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed. Genesis 48:2 ; Genesis 48:4 . Israel strengthened himself — The tidings of Joseph’s approach refreshed his spirits, and gave him new strength: and he put forth all the strength he had. God blessed me — And let that blessing be entailed upon them. God had promised him two things, a numerous issue, and Canaan for an inheritance. And Joseph’s sons, pursuant hereunto, should each of them multiply into a tribe, and each of them have a distinct lot in Canaan, equal with Jacob’s own sons. Set how he blessed them by faith in that which God had said to him, Hebrews 11:21 . Genesis 48:3 And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, Genesis 48:4 And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession. Genesis 48:4 . For an everlasting possession — His natural seed should long inherit Canaan, and his spiritual seed enjoy the heavenly inheritance typified by Canaan, for ever. Genesis 48:5 And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine. Genesis 48:5 . Thy two sons are mine — By adoption: I shall own them as if they were my immediate children, and each of them shall have an equal share both in my present property, and in the future inheritance of Canaan with the rest of my children. Thus Jacob transfers the double portion, which was the right of the firstborn, upon Joseph, because Reuben fell from it by transgression; concerning which see Genesis 49:4 , and 1 Chronicles 5:1 . As Reuben and Simeon — Whom he names as being the eldest, and who, if any, might seem to claim a privilege above the rest. Genesis 48:6 And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance. Genesis 48:6 . Thy issue after them — The Scriptures nowhere mention, nor does it appear that Joseph had any more children than these. But Jacob speaks this on supposition that he might, and in case he should have any more. Shall be thine — Shall be reputed as thy children and my grand- children, and shall not have any distinct share of my present and future inheritance, but shall have a part of their brethren’s lot in such manner and proportion as thou shalt think fit. Genesis 48:7 And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Bethlehem. Genesis 48:7 . Rachel died by me — This circumstance he here mentions, partly because the sight of Joseph and his children brought his beloved Rachel, Joseph’s mother, to his remembrance; and partly that he might assign a reason for transferring the right of the firstborn to Joseph, which was not only because Rachel was his first rightful wife by designation and contract, but because by her early death he was cut off from all hopes of having more children by her, and therefore it was but fit that he should supply that defect by adopting Joseph’s children. The removal of dear relations from us is an affliction the remembrance of which cannot but abide with us a great while. Strong affections in the enjoyment of any blessing cause long afflictions in the loss of it. Genesis 48:8 And Israel beheld Joseph's sons, and said, Who are these? Genesis 48:9 And Joseph said unto his father, They are my sons, whom God hath given me in this place . And he said, Bring them, I pray thee, unto me, and I will bless them. Genesis 48:10 Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. Genesis 48:11 And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed. Genesis 48:11 . I had not thought to see thy face — Having many years given him up for lost; and, lo, God hath showed me also thy seed! — See here, how these two good men own God in their comforts. Joseph saith, They are my sons whom God has given me — And to magnify the favour he adds, in this place of my banishment, slavery, and imprisonment. Jacob saith here, God hath showed me thy seed — Our comforts are then doubly sweet to us, when we see them coming from God’s hand. Genesis 48:12 And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. Genesis 48:12 . From between his knees — Not his own, but Jacob’s, between which they stood, while Jacob kissed and embraced them, and from which Joseph removed them, that they might not be burdensome to their aged and weak grandfather, and especially that he might place them in a fit order and a reverent posture to receive the blessing which he earnestly desired. He bowed himself — To testify his reverence for his father, his gratitude for the favour now shown to him and his children, and his humble request for his blessing upon them. Genesis 48:13 And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him. Genesis 48:14 And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn. 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, 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. Genesis 48:16 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 Abraham and Isaac; and let them grow into a multitude in the midst of the earth. Genesis 48:16 . The Angel which redeemed me — Not a created angel surely, but Christ, termed an angel, Exodus 23:20 , and the Angel of the covenant, Malachi 3:1 , and who was the conductor of Israel in the wilderness, 1 Corinthians 10:4-9 . Add to this, that this Angel is called Jacob’s Redeemer, a title appropriated by God to himself, Isaiah 43:14 ; Isaiah 47:4 ; is said to redeem him from all evil, and therefore from sin, from which certainly no created angel, but only Christ can deliver us, Matthew 1:21 ; and he is worshipped and prayed to by Jacob here, for the blessing desired for Joseph’s sons: all which circumstances show, that he was God and not a creature. From all evil — A great deal of trouble and hardship he had had in his time, but God had graciously kept him from the evil of his troubles. It becomes the servants of God, when they are old and dying, to witness for God that they have found him gracious. Genesis 48:17 And when Joseph saw that his father laid his right hand upon the 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. Genesis 48:17 . It displeased him — Joseph had placed his children so as that Jacob’s right hand should be put on the head of Manasseh the eldest, Genesis 48:12-13 ; but Jacob would put it on the head of Ephraim the youngest, Genesis 48:14 . This displeased Joseph, who was willing to support the reputation of his firstborn, and would therefore have removed his father’s hands, ( Genesis 48:17-18 ,) but Jacob gave him to understand that he knew what he did, and that he did it neither by mistake nor in a humour, nor from a partial affection to one more than the other, but from a spirit of prophecy. Genesis 48:18 And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. Genesis 48:19 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 than he, and his seed shall become a multitude of nations. Genesis 48:19 . Truly his younger brother shall be greater than he — This prophecy was evidently fulfilled in the posterity of these two children: a convincing proof that Jacob spoke by inspiration of God; for who but he can foresee what is to happen in distant ages? About two hundred years after this, when the Israelites were first numbered in the wilderness, the tribe of Ephraim had eight thousand three hundred men more than that of Manasseh, Numbers 1:32 ; Numbers 1:35 . In encamping about the tabernacle, Ephraim had the standard, and was set before Manasseh, Numbers 11:18-20 . Of him came Joshua, the conqueror of Canaan, Numbers 13:18 , and Jeroboam, king of Israel, 1 Kings 11:26 . So that the name of Ephraim is often used to signify that whole kingdom. God, in bestowing his 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. And he often gives most to those that are least likely: he chooseth the weak things of the world, raiseth the poor out of the dust. Grace observes not the order of nature, nor doth God prefer those whom we think fittest to be preferred, but as it pleaseth him. Genesis 48:20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. Genesis 48:21 And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers. Genesis 48:21 . I die, but God shall be with you, and bring you again — This assurance was given them, and carefully preserved among them, that they might neither love Egypt too much when it favoured them, nor fear it too much when it frowned upon them. These words of Jacob furnish us with comfort in reference to the death of our friends: but God shall be with us, and his gracious presence is sufficient to make up the loss. They leave us, but he will never fail us. He will bring us to the land of our fathers, the heavenly Canaan, whither our godly fathers are gone before us. If God be with us while we stay behind in this world, and will receive us shortly to be with them that are gone before to a better world, we ought not to “sorrow as those that have no hope.” Genesis 48:22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. Genesis 48:22 . I have given to thee one portion above thy brethren — This seems to have been the parcel of ground near Shechem, which Jacob purchased of Hamor, the prince of the country, ( Genesis 33:19 ,) and which, it is probable, he took or recovered with his sword and bow, that is, by force of arms, from the Amorites, who had seized on it after his removal to another part of Canaan, although this is not mentioned in Scripture. This parcel of ground he gave to Joseph, as is mentioned, John 4:5 , of whose sons we find it was the inheritance, Joshua 17:1 ; Joshua 20:7 . And in it Joseph’s bones were buried, which perhaps Jacob had an eye to as much as to any thing in this settlement. It may sometimes be both just and prudent to give some children portions above the rest; but a grave is that which we can most count upon as our own in this earth. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Genesis 48:1 And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. THE BLESSINGS OF THE TRIBES Genesis 48:1-22 ; Genesis 49:1-33 JACOB’S blessing of his sons marks the close of the patriarchal dispensation. Henceforth the channel of God’s blessing to man does not consist of one person only, but of a people or nation. It is still one seed, as Paul reminds us, a unit that God will bless, but this unit is now no longer a single person-as Abraham, Isaac, or Jacob-but one people, composed of several parts, and yet one whole: equally representative of Christ, as the patriarchs were, and of equal effect every way in receiving God’s blessing and handing it down until Christ came. The Old Testament Church, quite as truly as the New, formed one whole with Christ. Apart from Him it had no meaning, and would have had no existence. It was the promised seed, always growing more and more to its perfect development in Christ. As the promise was kept to Abraham when Isaac was born, and as Isaac was truly the promised seed-in so far as he was a part of the series that led on to Christ, and was given in fulfilment of the promise that promised Christ to the world-so all through the history of Israel we must bear in mind that in them God is fulfilling this same promise, and that they are the promised seed in so far as they are one with Christ. And this interprets to us all those passages of the prophets regarding which men have disputed whether they are to be applied to Israel or to Christ: passages in which God addresses Israel in such words as, "Behold My servant," "Mine elect," and so forth, and in the interpretation of which it has been thought sufficient proof that they do not apply to Christ, to prove that they do apply to Israel; whereas, on the principle just laid down, it might much more safely be argued that because they apply to Israel, therefore they apply to Christ. And it is at this point-where Israel distributes among his sons the blessing which heretofore had all lodged in himself-that we see the first multiplication of Christ’s representatives; the mediation going on no longer through individuals, but through a nation; and where individuals are still chosen by God, as commonly they are, for the conveyance of God’s communications to earth, these individuals, whether priests or prophets, are themselves but the official representatives of the nation. As the patriarchal dispensation ceases, it secures to the tribes all the blessing it has itself contained. Every father desires to leave to his sons whatever he has himself found helpful, but as they gather round his dying bed, or as he sits setting his house in order, and considering what portion is appropriate for each, he recognises that to some of them it is quite useless to bequeath the most valuable parts of his property, while in others he discerns a capacity which promises the improvement of all that is entrusted to it. And from the earliest times the various characters of the tribes were destined to modify the blessing conveyed to them by their father. The blessing of Israel is now distributed, and each receives what each can take; and while in some of the individual tribes there may seem to be very little of blessing at all, yet, taken together, they form a picture of the common outstanding features of human nature, and of that nature as acted upon by God’s blessing, and forming together one body or Church. A peculiar interest attaches to the history of some nations, and is not altogether absent from our own, from the precision with which we can trace the character of families, descending often with the same One knows at once to what families to look for restless and turbulent spirits, ready for conspiracy and revolution; and one knows also where to seek steady and faithful loyalty, public-spiritedness, or native ability. And in Israel’s national character there was room for the great distinguishing features of the tribes, and to show the richness and variety with which the promise of God could fulfil itself wherever it was received. The distinguishing features which Jacob depicts in the blessings of his sons are necessarily veiled under the poetic figures of prophecy, and spoken of as they would reveal themselves in worldly matters; but these features were found in all the generations of the tribes, and displayed themselves in things spiritual also. For a man has not two characters, but one; and what he is in the world, that he is in his religion. In our own country, it is seen how the forms of worship, and even the doctrines believed, and certainly the modes of religious thought and feeling, depend on the natural character, and the natural character on the local situation of the respective sections of the community. No doubt in a country like ours, where men so constantly migrate from place to place, and where one common literature tends to mould us all to the same way of thinking, you do get men of all kinds in every place; yet even among ourselves the character of a place is generally still visible, and predominates over all that mingles with it. Much more must this character have been retained in a country where each man could trace his ancestry up to the father of the tribe, and cultivated with pride the family characteristics, and had but little intercourse, either literary or personal, with other minds and other manners. As we know by dialect and by the manners of the people when we pass into a new country, so must the Israelite have known by the eye and ear when he had crossed the county frontier, when he was conversing with a Benjamite, and when with a descendant of Judah. We are not therefore to suppose that any of these utterances of Jacob are mere geographical predictions, or that they depict characteristics which might appear in civil life, but not in religion and the Church, or that they would die out with the first generation. In these blessings, therefore, we have the history of the Church in its most interesting form. In these sons gathered round him, the patriarch sees his own nature reflected piece by piece, and he sees also the general outline of all that must be produced by such natures as these men have. The whole destiny of Israel is here in germ, and the spirit of prophecy in Jacob sees and declares it. It has often been remarked that as a man draws near to death, he seems to see many things in a much clearer light, and especially gets glimpses into the future, which are hidden from others. "The soul’s dark cottage, battered and decayed, Lets in new light through chinks that time hath made." Being nearer to eternity, he instinctively measures things by its standard, and thus comes nearer a just valuation of all things before his mind, and can better distinguish reality from appearance. Jacob has studied these sons of his for fifty years, and has had his acute perception of character painfully enough called to exercise itself on them. He has all his life long had a liking for analysing men s rune life, knowing that, when he understands that, he can better use them for his own ends; and these sons of his own have cost him thought over and above that sometimes penetrating interest which a father win take in the growth of a son’s character; and now he knows them thoroughly, understands their temptations, their weaknesses, their capabilities, and, as a wise head of a house, can, with delicate and unnoticed skill, balance the one against the other, ward off awkward collisions, and prevent the evil from destroying the good. This knowledge of Jacob prepares him for being the intelligent agent by whom God predicts in outline the future of His Church. One cannot but admire, too, the faith which enables Jacob to apportion to his sons the blessings of a land which had not been much of a resting-place to himself, and regarding the occupation of which his sons might have put to him some very difficult questions. And we admire this dignified faith the more on reflecting that it has often been very grievously lacking in our own case-that we have felt almost ashamed of having so little of a present tangible kind to offer, and of being obliged to speak only of invisible and future blessings; to set a spiritual consolation over against a worldly grief; to point a man whose fortunes are ruined to an eternal inheritance; or to speak to one who knows himself quite in the power of sin of a remedy which has often seemed illusory to ourselves. Some of us have got so little comfort or strength from religion ourselves, that we have no heart to offer it to others; and most of us have a feeling that we should seem to trifle were we to offer invisible aid against very visible calamity. At least we feel that we are doing a daring thing in making such an offer, and can scarce get over the desire that we had something to speak of which sight could appreciate, and which did not require the exercise of faith. Again and again the wish rises within us that to the sick man we could bring health as well as the promise of forgiveness, and that to the poor we could grant an earthly, while we make known a heavenly, inheritance. One who has experienced these scruples, and known how hard it is to get rid of them, will know also how to honour the faith of Jacob, by which he assumes the right to bless Pharaoh-though he is himself a mere sojourner by sufferance in Pharaoh’s land, and living on his bounty-and by which he gathers his children round him and portions out to them a land which seemed to have been most barren to himself, and which now seemed quite beyond his reach. The enjoyments of it, which he himself had not very deeply tasted, he yet knew were real; and if there were a look of scepticism, or of scorn, on the face of any one of his sons; if the unbelief of any received the prophetic utterances as the ravings of delirium, or the fancies of an imbecile and worn-out mind going back to the scenes of its youth, in Jacob himself there was so simple and unsuspecting a faith in God’s promise, that he dealt with the land as if it were the only portion worth bequeathing to his sons, as if every Canaanite were already cast out of it, and as if he knew his sons could never be tempted by the wealth of Egypt to turn with contempt from the land of promise. And if we would attain to this boldness of his, and be able to speak of spiritual and future blessings as very substantial and valuable, we must ourselves learn to make much of God’s promise, and leave no taint of unbelief in our reception of it. And often we are rebuked by finding that when we do offer things spiritual, even those who are wrapped in earthly comforts appreciate and accept the better gifts. So it was in Joseph’s case. No doubt the highest posts in Egypt were open to his sons; they might have been naturalised, as he himself had been, and, throwing in their lot with the land of their adoption, might have turned to their advantage the rank their father held, and the reputation he had earned. But Joseph turns from this attractive prospect, brings them to his father, and hands them over to the despised shepherd-life of Israel. One need scarcely point out how great a sacrifice this was on Joseph’s part. So universally acknowledged and legitimate a desire is it to pass to one’s children the honour achieved by a life of exertion, that states have no higher rewards to confer on their most useful servants than a title which their descendants may wear. But Joseph would not suffer his children to risk the loss of their share in God’s peculiar blessing, not for the most promising openings in life, or the highest civil honours. If the thoroughly open identification of them with the shepherds, and their profession of a belief in a distant inheritance, which must have made them appear madmen in the eyes of the Egyptians, if this was to cut them off from worldly advancement, Joseph was not careful of this, for resolved he was that, at any cost, they should be among God’s people. And his faith received its reward; the two tribes that sprang from him received about as large a portion of the promised land as fell to the lot of all the other tribes put together. You will observe that Ephraim and Manasseh were adopted as sons of Jacob. Jacob tells Joseph, "They shall be mine," not my grandsons, but as Reuben and Simeon. No other sons whom Joseph might have were to be received into this honour, but these two were to take their place on a level with their uncle, as heads of tribes, so that Joseph is represented through the whole history by the two populous and powerful tribes of Ephraim and Manasseh. No greater honour could have been put on Joseph, nor any more distinct and lasting recognition made of the indebtedness of his family to him, and of how he had been as a father bringing new life to his brethren, than this, that his sons should be raised to the rank of heads of tribes, on a level with the immediate sons of Jacob. And no higher honour could have been put on the two lads themselves than that they should thus be treated as if they were their father Joseph-as if they had his worth and his rank. He is merged in them, and all that he has earned is, throughout the history, to be found, not in his own name, but in theirs. It all proceeds from him; but his enjoyment is found in their enjoyment, his worth acknowledged in their fruitfulness. Thus did God familiarise the Jewish mind through its whole history with the idea, if they chose to think and have ideas, of adoption, and of an adoption of a peculiar kind, of an adoption where already there was an heir who, by this adoption, has his name and worth merged in the persons now received into his place. Ephraim and Manasseh were not received alongside. of Joseph, but each received what Joseph himself might have had, and Joseph’s name as a tribe was henceforth only to be found in these two. This idea was fixed in such a way, that for centuries it was steeping into the minds of men, so that they might not be astonished if God should in some other case, say the case of His own Son, adopt men into the rank He held, and let His estimate of the worth of His Son, and the honour He puts upon Him, be seen in the adopted. This being so, we need not be alarmed if men tell us that imputation is a mere legal fiction, or human invention; a legal fiction it may be, but in the case before us it was the never-disputed foundation of very substantial blessings to Ephraim and Manasseh; and we plead for nothing more than that God would act with us as here He did act with these two, that He would make us His direct heirs, make us His own sons, and give us what He who presents us to Him to receive His blessing did earn, and merits at the Father’s hand. We meet with these crossed hands of blessing frequently in Scripture; the younger son blessed above the elder-as was needful, lest grace should become confounded with nature, and the belief gradually grow up in men’s minds that natural effects could never be overcome by grace, and that in every respect grace waited upon nature. And these crossed hands we meet still; for how often does God quite reverse our order, and bless most that about which we had less concern, and seem to put a slight on that which has engrossed our best affection. It is so, often in precisely the way in which Joseph found it so; the son whose youth is most anxiously cared for, to whom the interests of the younger members of the family are sacrificed, and who is commended to God continually to receive His right-hand blessing, this son seems neither to receive nor to dispense much blessing; but the younger, less thought of, left to work his own way, is favoured by God, and becomes the comfort and support of his parents when the elder has failed of his duty. And in the case of much that we hold dear, the same rule is seen; a pursuit we wish to be successful in we can make little of, and are thrown back from continually, while something else into which we have thrown ourselves almost accidentally prospers in our hand and blesses us. Again and again, for years together, we put forward some cherished desire to God’s right hand, and are displeased, like Joseph, that still the hand of greater blessing should pass to some other thing. Does God not know what is oldest with us, what has been longest at our hearts, and is dearest to us? Certainly He does: "I know it, My son, I know it," He answers to all our expostulations. It is not because He does not understand or regard your predilections, your natural and excusable preferences, that He sometimes refuses to gratify your whole desire, and pours upon you blessings of a kind somewhat different from those you most. earnestly covet. He will give you the whole that Christ hath merited; but for the application and distribution of that grace and blessing you must be content to trust Him. You may be at a loss to know why He does no more to deliver you from some sin, or why He does not make you more successful in your efforts to aid others, or why, while He so liberally prospers you in one part of your condition, you get so much less in another that is far nearer your heart; but God does what He will with His own, and if you do not find in one point the whole blessing and prosperity you think should flow from such a Mediator as you have, you may only conclude that what is lacking there will elsewhere be found more wisely bestowed. And is it not a perpetual encouragement to us that God does not merely crown what nature has successfully begun, that it is not the likely and the naturally good that are most blessed, but that God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty; and base things of the world and things which are despised hath God chosen, yea, and things which are not, to bring to naught things that are? In Reuben, the firstborn, conscience must have been sadly at war with hope as he looked at the blind, but expressive, face of his father. He may have hoped that his sin had not been severely thought of by his father, or that the father’s pride in his first-born would prompt him to hide, though it could not make him forget it. Probably the gross offence had not been made known to the family. At least, the words "he went up" may be understood as addressed in explanation to the brethren. It may indeed have been that the blind old man, forcibly recalling the long-past transgression, is here uttering a mournful, regretful soliloquy, rather than addressing any one. It may be that these words were uttered to himself as he went back upon the one deed that had disclosed to him his son’s real character, and rudely hurled to the ground all the hopes he had built up for his first-born. Yet there is no reason to suppose, on the other hand, that the sin had been previously known or alluded to in the family. Reuben’s hasty, passionate nature could not understand that if Jacob had felt that sin of his deeply, he should not have shown his resentment; he had stunned his father with the heavy blow, and because he did not cry out and strike him in return, he thought him little hurt. So do shallow natures tremble for a night after their sin, and when they find that the sun rises and men greet them as cordially as before, and that no hand lays hold on them from the past, they think little more of their sin-do not understand that fatal calm that precedes the storm. Had the memory of Reuben’s sin survived in Jacob’s mind all the sad events that had since happened, and all the stirring incidents of the emigration and the new life in Egypt? Could his father at the last hour, and after so many thronged years, and before his brethren, recall the old sin? He is relieved and confirmed in his confidence by the first words of Jacob, words ascribing to him his natural position, a certain conspicuous dignity too, and power such as one may often see produced in men by occupying positions of authority, though in their own character there be weakness. But all the excellence that Jacob ascribes to Reuben serves only to embitter the doom pronounced upon him. Men seem often to expect that a future can be given to them irrespective of what they themselves are, that a series of blessings and events might be prepared for them and made over to them; whereas every man’s future must be made by himself, and Is already in great part formed by the past. It was a vain expectation of Reuben to expect that he, the impetuous, unstable, superficial son, could have the future of a deep, and earnest, and dutiful nature, or that his children should derive no taint from their parent, but be as the children of Joseph. No man’s future need be altogether a doom to him, for God may bless to him the evil fruit his life has borne; but certainly no man need look for a future which has no relation to, his own character. His future will always be made up of his deeds, his feelings, and the circumstances which his desires have brought him into. The future of Reuben was of a negative, blank kind-"Thou shalt not excel"; his unstable character must empty it of all great success. And to many a heart since have these words struck a chill, for to many they are as a mirror suddenly held up before them. They see themselves when they look on the tossing sea, rising and pointing to the heavens with much noise, but only to sink back again to the same everlasting level. Men of brilliant parts and great capacity are continually seen to be lost to society by instability of purpose. Would they only pursue one direction, and concentrate their energies on one subject, they might become true heirs of promise, blessed and blessing; but they seem to lose relish for every pursuit on the first taste of success-all their energy seems to have boiled over and evaporated in the first glow, and sinks as the water that has just been noisily boiling when the fire is withdrawn from under it. No impression made upon them is permanent: like water, they are plastic, easily impressible, but utterly incapable of retaining an impression; and therefore, like water, they have a downward tendency, or at the best are but retained in their place by pressure from without, and have no eternal power of growth. And the misery of this character is often increased by the desire to excel which commonly accompanies instability. It is generally this very desire which prompts a man to hurry from one aim to another, to give up one path to excellence when he sees that other men are making way upon another: having no internal convictions of his own, he is guided mostly by the successes of other men, the most dangerous of all guides. So that such a man has all the bitterness of an eager desire doomed never to be satisfied. Conscious to himself of capacity for something, feeling in him the excellency of power, and having that "excellency of dignity," or graceful and princely refinement, which the knowledge of many things, and intercourse with many kinds of people, have imparted to him, he feels all the more that pervading weakness, that greedy, lustful craving for all kinds of priority, and for enjoying all the various advantages which other men severally enjoy, which will not let him finally choose and adhere to his own line of things, but distracts him by a thousand purposes which ever defeat one another. The sin of the next oldest sons was also remembered against them, and remembered apparently for the same reason-because the character was expressed in it. The massacre of the Shechemites was not an accidental outrage that any other of the sons of Jacob might equally have perpetrated, but the most glaring of a number of expressions of a fierce and cruel disposition in these two men. In Jacob’s prediction of their future, he seems to shrink with horror from his own progeny-like her who dreamt she would give birth to a firebrand. He sees the possibility of the direst results flowing from such a temper, and, under God, provides against these by scattering the tribes, and thus weakening their power for evil. They had been banded together so as the ‘more easily and securely to accomplish their murderous purposes. "Simeon and Levi are brethren"-showing a close affinity, and seeking one another’s society and aid, but it is for bad purposes; and therefore they must be divided in Jacob and scattered in Israel. This was accomplished by the tribe of Levi being distributed over all the other tribes as the ministers of religion. The fiery zeal, the bold independence, and the pride of being a distinct people, which had been displayed in the slaughter of the Shechemites, might be toned down and turned to good account when the sword was taken out of their hand. Qualities such as these, which produce the most disastrous results when fit instruments can be found, and when men of like disposition are suffered to band themselves together, may, when found in the individual and kept in check by circumstances and dissimilar dispositions, be highly beneficial. In the sin, Levi seems to have been the moving spirit, Simeon the abetting tool, and in the punishment, it is the more dangerous tribe that s scattered, so that the other is left companionless. In the blessings of Moses, the tribe of Simeon is passed over in silence; and that the tribe of Levi should have been so used for God’s immediate service stands as evidence that punishments, however severe and desolating, even threatening something bordering on extinction, may yet become blessings to God’s people. The sword of murder was displaced in Levi’s hand by the knife of sacrifice; their fierce revenge against sinners was converted into hostility against sin; their apparent zeal for the forms of their religion was consecrated to the service of the tabernacle and temple; their fanatical pride, which prompted them to treat all other people as the offscouring of the earth, was informed by a better spirit, and used for the upbuilding and instruction of the people of Israel. In order to understand why this tribe, of all others, should have been chosen for the service of the sanctuary and for the instruction of the people, we must not only recognise how their being scattered in punishment of their sin over all the land fitted them to be the educators of the nation and the representatives of all the tribes, but also we must consider that the sin itself which Levi had committed broke the one command which men had up till this time received from the mouth of God; no law had as yet been published but that which had been given to Noah and his sons regarding bloodshed, and which was given in circumstances so appalling, and with sanctions so emphatic, that it might ever have rung in men’s ears, and stayed the hand of the murderer. In saying, "At the hand of every man’s brother will I require the life of man," God had shown that human life was to be counted sacred. He Himself had swept the race from the face of the earth, but adding this command immediately after, He, showed all the more forcibly that punishment was His own prerogative, and that none but those appointed by Him might shed-blood-"Vengeance is Mine, saith the Lord." To take private revenge, as Levi did, was to take the sword out of God’s hand, and to say that Gods was not careful enough of justice, and but a poor guardian of right and wrong in the world; and to destroy human life in the wanton and cruel manner in which Levi had destroyed the Shechemites, and to do it under colour and by the aid of religious zeal, was to God the most hateful of sins. But none can know the hatefulness of a sin so distinctly as he who has fallen into it, and is enduring the punishment of it penitently and graciously, and therefore Levi was of all others the best fitted to be entrusted with those sacrificial symbols which set forth the value of all human life, and especially of the life of God’s own Son. Very humbling must it have been for the Levite who remembered the history of his tribe to be used by God as the hand of His justice on the victims that were brought in substitution for that which was so precious in the sight of God. The blessing of Judah is at once the most important and the most difficult to interpret in the series. There is enough in the history of Judah himself, and there is enough in the subsequent history of the tribe, to justify the ascription to him of all lion-like qualities-a kingly, fearlessness, confidence, power, and success; in action a rapidity of movement and might that make him irresistible, and in repose a majestic dignity of bearing. As the serpent is the cognisance of Dan, the wolf of Benjamin, the hind of Naphtali, so is the lion of the tribe of Judah. He scorns to gain his end by a serpentine craft, and is himself easily taken in; he does not ravin like a wolf, merely plundering for the sake of booty, but gives freely and generously, even to the sacrifice of his own person: nor has he the mere graceful and ineffective swiftness of the hind, but the rushing onset of the lion-a character which, more than any other, men reverence and admire-"Judah, thou art he whom thy brethren shall praise"-and a character which, more than any other, fits a man to take the lead and rule. If there were to be kings in Israel, there could be little doubt from which tribe they could best be chosen; a wolf of the tribe of Benjamin, like Saul, not only hung on the rear of retreating Philistines and spoiled them, but made a prey of his own people, and it is in David we find the true king, the man who more than. any other satisfies men’s ideal of the prince to whom they will pay homage; -falling indeed into grievous error- and sin, like his forefather, but, like him also, right at heart, so generous and self-sacrificing that men served him with the most devoted loyalty, and were willing rather to dwell in caves with him than in palaces with any other. The kingly supremacy of Judah was here spoken of in Words which have been the subject of as prolonged and violent contention as any others in the Word of God. "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." These words are very generally understood to mean that Judah’s supremacy would continue until it culminated or flowered into the personal reign of Shiloh; in other words, that Judah’s sovereignty was to be perpetuated in the person of Jesus Christ. So that this prediction is but the first whisper of that which was afterwards so distinctly declared, that David’s seed should sit on the throne for ever and ever. It was not accomplished in the letter, any more than the promise to David was; the tribe of Judah cannot in any intelligible sense be said to have had rulers of her own up to the coming of Christ, or for some centuries previous to that date. For those who would quickly judge God and His promise by what they could see in their own day, there was enough to provoke them to challenge God for forgetting His promise. But in due time the King of men, He to whom all nations have gathered, did spring from this tribe; and need it be said that the very fact of His appearance proved that the supremacy had not departed from Judah? This prediction, then, partook of the character of very many of the Old Testament prophecies; there was sufficient fulfilment in the letter to seal, as it were, the promise, and give men a token that it was being accomplished, and yet so mysterious a falling short, as to cause men to look beyond the literal fulfilment, on which alone their hopes had at first rested, to some far higher and more perfect spiritual fulfilment. But not only has it been objected that the sceptre departed from Judah long before Christ came, and that therefore the word Shiloh cannot refer to Him, but also it has been truly said that wherever else the word occurs it is the name of a town-that town, viz., where the ark for a long time was stationed, and from which the allotment of territory was made to the various tribes; and the prediction has been supposed to mean that Judah should be the leading tribe till the land was entered. Many objections to this naturally occur, and need not be stated. But it comes to be an inquiry of some interest, How much information regarding a personal Messiah did the brethren receive from this prophecy? A question very difficult indeed to answer. The word Shiloh means "peace-making," and if they understood this as a proper name, they must have thought of a person such as Isaiah designates as the Prince of Peace-a name it was similar to that wherewith David called his son Solomon, in the e