Exegetical and Hermeneutical Commentary of 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.

19. his younger greater ] The preference given to the younger reminds us of the blessing of Jacob himself. Cf. Gen 25:23, Gen 27:29; Gen 27:40. See also the story of Perez and Zerah in Gen 38:29-30. For the superiority of Ephraim over Manasseh, the history of Israel affords the fullest testimony. Cf. Num 1:33; Num 1:35; Num 2:19; Num 2:21.

a multitude ] Lit. fulness, as Isa 31:4, “a multitude (lit. fulness) of shepherds.” To become “the fulness of the nations” is to be as full of population as all the nations of the world; a strong hyperbole.

Fuente: The Cambridge Bible for Schools and Colleges

Greater than he; so the tribe of Ephraim was both in number, Num 1:32,33,35; 2:19,21; Deu 33:17, and in power and privileges; for that tribe was the seat first of the tabernacle, and afterwards of the kingdom. Whence the name of Ephraim is sometimes put for all the ten tribes, as Isa 7:2, and sometimes for Joseph himself, as Num 1:32; Rev 7:8, which Manasseh never is.

A multitude of nations, i.e. equal to many nations in number and strength; or, from them shall proceed many nations, i.e. many numerous; potent, and flourishing families, whereof each is equivalent to an ordinary nation. For as

nations are sometimes called families, as Zec 14:18, so the tribes and families of Israel are called nations or people, as Eze 2:3; Act 4:27.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And his father refused,…. To have any alteration made, and therefore, though Joseph lifted it up from. Ephraim’s head and held it over it, Jacob put it on again and went on with the blessing:

and said, I know [it], my son, I know [it]; he knew what he did, and he repeats it to confirm it, as well as to show the vehemency of his mind, and his resolution to abide by what he had done; he knew on whom he laid his right hand, and he knew that Manasseh was the firstborn: so the Targum of Jonathan:

and he also shall become a people; a tribe or nation:

and he also shall be great; in number, riches, and honour:

but truly his younger brother shall be greater than he; more numerous, as the tribe of Ephraim was, than that of Manasseh, when they came out of Egypt; for in numbering them there appeared to be 8300 more in the one tribe than in the other, Nu 1:33, as well as more honourable; Ephraim’s standard was placed before Manasseh’s, Nu 2:18; and upon the division of the tribes in Rehoboam’s time, as Jeroboam was of the tribe of Ephraim, that tribe was at the head of the ten tribes, and the seat of the kingdom was in it, and the whole kingdom of Israel often goes by the name of Ephraim:

and his seed shall become a multitude of nations; that is, of families, for as nations are called families, Am 3:1; so families may be called nations; the Targum of Onkelos is,

“his sons shall be rulers among the people,”

so Joshua, who was of the tribe of Ephraim, conquered and subdued the nations of the Canaanites, and Jeroboam of this tribe ruled over the ten tribes or nations of Israel: it may be rendered, “his seed shall fill the nations” t, or be “the fulness” of them; which Jarchi interprets of the whole world being filled with the fame and renown of Joshua, who was of this tribe, when the sun and moon stood still in his days; but it is best to understand this of the large share he should have of the land of Canaan among the rest of the tribes or nations of Israel.

t “implebit nationes”, Munster; “erit plenitudo gentium”, Pagninus, Montanus, Schmidt; “impletio gentium”, Tigurine version.

Fuente: John Gill’s Exposition of the Entire Bible

19. He also shall become a people. Jacob does not dispute which of the youths shall be the more worthy; but only pronounces what God had decreed with himself, concerning each, and, what would take place after a long succession of time. He seeks, therefore, no causes elsewhere; but contents himself with this one statement, that Ephraim will be more greatly multiplied than Manasseh. And truly our dignity is hidden in the counsel of God alone, until, by his vocation, he makes it manifest what he wills to do with us. Meanwhile, sinful emulation is forbidden, when he commands Manasseh to be contented with his lot. They are therefore altogether insane, who hew out dry and perforated cisterns, in seeking causes of divine adoption; whereas, everywhere, the Scripture defines in one word, that they are called to salvation whom God has chosen, (Rom 8:29,) and that the primary source of election is his free good pleasure. The form of the benediction, which is shortly afterwards related, more fully confirms what I have alluded to, that the grace of God towards both is commended, in order that Manasseh, considering that more was given to him than he deserved, might not envy his brother. Moreover, this blessing pronounced on Ephraim and Manasseh is not to be taken in the same sense as the former, in which it is said, In thy seed shall all nations be blessed: but the simple meaning is, that the grace of God should be so conspicuous towards the two sons of Joseph, as to furnish the people of Israel with a form by which to express their good wishes.

Fuente: Calvin’s Complete Commentary

(19) His younger brother shall be greater.In the final numbering of the tribes on the plains of Moab, the tribe of Manasseh had 52,700 souls, and that of Ephraim only 32,500 (Num. 26:34; Num. 26:37). It was the division of the tribe of Manasseh into two portions which made it politically insignificant, while Ephraim obtained a commanding position in the land of Canaan; and as Joshua was an Ephraimite, it naturally held the rank of foremost tribe during his days, and claimed it always afterwards. For Joshua, after the conquest of Canaan, must have held a position similar to that of General Washington after the independence of the United States had been secured, and all Israel would regard him as their ruler and chief. The influence also of the tribe would be strengthened by the ark being placed in one of its towns.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘And his father refused and said, “I know, my son, I know. He also shall become a people, and he also will be great, however his younger brother will be greater than he and his seed will become a multitude of nations.” And he blessed them that day, saying, “In you shall Israel bless, saying, ‘God make you as Ephraim and as Manasseh.’ And he set Ephraim before Manasseh.’

Jacob is understanding and does not rebuke him. Then he confirms why he has acted as he has. He continues his blessing. Manasseh will become a great people, but Ephraim will be even greater and become a multitude of nations. So much so that when men speak of them in proverb they will always put Ephraim first. But both will be mentioned in the proverb, and there is no greater statement of success than to become a proverb.

That Jacob would become a company of peoples he knew from the covenant promises. That this would be through his sons he must have been aware. Thus this blessing is the natural sequel to that with the additional awareness of the extra success of Ephraim.

And both did become great peoples, but Ephraim became so great a people that all Israel was later named after them because of their superior numbers. Indeed ‘Ephraim’ could be called God’s firstborn (Jer 31:9). Jdg 8:2 already hints at their greatness.

“In you shall Israel bless.” We had the hint in Gen 47:27 that the name of Israel was beginning to be applied to the tribe. This is confirmed here. The family tribe is now seen as a people.

Fuente: Commentary Series on the Bible by Peter Pett

Observe, how strong and ardent the faith of the ancient fathers was respecting the promise. Joh 8:56 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Gen 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.

Ver. 19. And his father refused, and said. ] Here are father and son divided in matter of ceremony, as Bishop Babington observeth. This hath been an ancient quarrel, from the very cradle of the Christian Church. The Jewish converts stood hard for a mixture of Christ and Moses. Their rites they called “the rudiments of the world”; Col 2:8 because they held them as needful as the four elements of the world; or as the first letters of the book, to school God’s people. Soon after, what a dispute was there among the primitive Christians, even unto blows and bloodshed, about the time of keeping Easter, and other like trifles and niceties! St Augustine complains, that in his time the Church, which the mercy of God would have to be at liberty, was woefully oppressed with many burdens and bondages this way; so that the condition of the Jews was in this respect more tolerable, for that they were held under by legal injunctions, and not by human presumptions. a What would this father have said to the following times, under the rise and reign of Antichrist? wherein the formality of God’s worship had utterly eaten up the reality of it, as Pharaoh’s lean kine did the fatter; and gotten out the very heart of it, as the ivy dealeth by the oak it grows on. Our heroic reformers, Luther, Zuinglius, &c., pruned and pared off these luxuriances for the most part; which caused John Hunt, a Roman Catholic, in his humble appeal to King James, thus to blaspheme: – The God of the Protestants is the most uncivil and ill-mannered God of all those who have borne the name of gods upon the earth; yea, worse than Pan, god of the clowns, which can endure no ceremonies, nor good manners at all. b But yet, what a grievous stir was there, about these indifferents, between Luther and Carolostadius, at Wittenberg; between the doctors of Magdeburg and Leipsic, Anno Dom. 1549; c and between Calvin d and his auditors of Geneva, about wafer cakes at the communion; insomuch as he was compelled to depart the city till he had yielded they should be used, though he never liked them, but could have wished it otherwise. Who knows not what jars and heart burnings were here between Ridley and Hooper, two godly bishops, in King Edward VI’s time, about cap and surplice. They could never agree till they met in prison; and then misery bred unity; then they could heartily bewail their former dissensions about matters of no more moment. Peter Martyr commends it to the care of Queen Elizabeth, e that church governors endeavour not to carry the gospel into England upon the cart of needless ceremonies. By his advice, among others, in King Edward VI’s days, some people contending for one image, some for another, the king took down all those Balaam’s blocks. And the very self-same day and hour wherein the Reformation enjoined by Parliament was put ia execution at London by burning of idolatrous images, the English put to flight their enemies in Musselburgh field, as Mr Fox hath well observed. f

a Queritur Aug. suo tempore Ecclesiam, quam misericormdia Dei esse liberam voluit & c. – Pareus, in Mat 15:2 .

b Dr Sheldon’s Mark of the Beast., ep. ded. Scultet. Annul.

c Alsted., Chron., p. 550.

d Beza, in Vita.

e Epist. 36, ad Reg. Elizabeth.

f Act. and Mon.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)