Exegetical and Hermeneutical Commentary of 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.
16. the angel ] “The angel” is here indistinguishable from the “God of Jacob.” As in Gen 16:7; Gen 16:10; Gen 16:13, it was the impersonation of the Divine Being as an Angel, whom Jacob had met and acknowledged as his God in the crises of his life, Gen 28:12-16, Gen 31:11; Gen 31:13; Gen 31:24, Gen 32:1; Gen 32:24-31. The reference here is to the manifestation at Peniel (Gen 32:30, where see note).
hath redeemed me ] “To redeem” is to play the kinsman’s part, Lev 25:48-49; Rth 3:13; Rth 4:6. Jacob acknowledges that the manifestations of the Angel had been the fulfilment of a Divine goodness of purpose towards him. The idea of “redemption,” the deliverance by the Gol, or kinsman-Redeemer, is a favourite one in the religious teaching of the O.T., e.g. Psa 103:4. Cf. Isa 44:22-23; Isa 49:7; Isa 63:9. Here the deliverance is from calamity, as in 2Sa 4:9; 1Ki 1:29. It is different from the more common word for “redeem,” pdah = “deliver,” “ransom,” e.g. in Psa 25:22.
Fuente: The Cambridge Bible for Schools and Colleges
16. let my name be named on them ] This is the formula of adoption according to E, corresponding to that in Gen 48:5 according to P. The meaning seems to be, “let my name be given to them,” in other words, “let them be counted as the children of Israel.”
grow into a multitude ] For the fulfilment of the blessing, see the numbers of the tribes, Ephraim and Manasseh, in Num 1:33; Num 1:35; Num 26:34; Num 26:37. Compare Deu 33:17, “they are the ten thousands of Ephraim, and they are the thousands of Manasseh.”
Fuente: The Cambridge Bible for Schools and Colleges
Verse 16. The Angel which redeemed me from all evil] hammalac haggoel. The Messenger, the Redeemer or Kinsman; for so goel signifies; for this term, in the law of Moses, is applied to that person whose right it is, from his being nearest akin, to redeem or purchase back a forfeited inheritance. But of whom does Jacob speak? We have often seen, in the preceding chapters, an angel of God appearing to the patriarchs; (see particularly Ge 16:7, and the note there; See Clarke on Ge 16:7) and we have full proof that this was no created angel, but the Messenger of the Divine Council, the Lord Jesus Christ. Who then was the angel that redeemed Jacob, and whom he invoked to bless Ephraim and Manasseh? Is it not JESUS? He alone can be called Goel, the redeeming Kinsman; for he alone took part of our flesh and blood that the right of redemption might be his; and that the forfeited possession of the favour and image of God might be redeemed, brought back, and restored to all those who believe in his name. To have invoked any other angel or messenger in such a business would have been impiety. Angels bless not; to GOD alone this prerogative belongs. With what confidence may a truly religious father use these words in behalf of his children: “JESUS, the CHRIST, who hath redeemed me, bless the lads, redeem them also, and save them unto eternal life!”
Let my name be named on them] “Let them be ever accounted as a part of my own family; let them be true Israelites-persons who shall prevail with God as I have done; and the name of Abraham – being partakers of his faith; and the name of Isaac – let them be as remarkable for submissive obedience as he was. Let the virtues of Abraham, Isaac, and Jacob be accumulated in them, and invariably displayed by them!” These are the very words of adoption; and by the imposition of hands, the invocation of the Redeemer, and the solemn blessing pronounced, the adoption was completed. From this moment Ephraim and Manasseh had the same rights and privileges as Jacob’s sons, which as the sons of Joseph they could never have possessed.
And let them grow into a multitude] veyidgu larob; Let them increase like fishes into a multitude. FISH are the most prolific of all animals; see the instances produced on See Clarke on Ge 1:20. This prophetic blessing was verified in a most remarkable manner; see Nu 26:34, Nu 26:37; De 33:17; Jos 17:17. At one time the tribe of Ephraim amounted to 40,500 effective men, and that of Manasseh to 52,700, amounting in the whole to 93,200.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Angel; not surely a created angel, but Christ Jesus, who is called an Angel, Exo 23:20, and the Angel of the covenant, Mal 3:1, who was the conductor of the Israelites in the wilderness, as plainly appears by comparing of Exo 23:20,21, with 1Co 10:4,9. Add hereunto, that this Angel is called Jacobs Redeemer, which is the title appropriated by God to himself, Isa 43:14; 47:4, and that from all evil, and therefore from sin, from which no created angel can deliver us, but Christ only, Mat 1:21; and that Jacob worshippeth and prayeth to this Angel no less than to God for the blessing, and that without any note of distinction, the word bless being in the singular number, and equally relating to God and to the Angel; and that the Angel to whom he here ascribes his deliverances from all evil, must in all reason be the same to whom he prayed for these very deliverances which he here commemorates, and that was no other than the very God of Abraham, as is evident from Gen 28:15,20,21; 32:9-11; 35:3.
Let my name be named on them, i.e. let them be called by my name, owned for my immediate children, and invested with the same privileges with my other children, be the heads of distinct tribes, and as such receive distinct inheritances. And hence they are called the children of Jacob or Israel, no less than the children of Joseph. For the phrase, see Deu 28:10; 2Ch 7:14; Isa 4:1; Jer 14:9.
And the name of my fathers; let them be called their children; let them not only have my blessing, but the blessings of Abraham and Isaac; let all meet together upon their heads; and let that gracious covenant of God made with Abraham, and confirmed with Isaac and me, be ratified and made good unto them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The Angel which redeemed me from all evil, bless the lads,…. Ephraim and Manasseh, now about twenty years old or upwards: this is not to be understood of a created angel he wishes to be their guardian, but of an eternal one, the Son of God, the Angel of God’s presence, the Angel of the covenant; the same with the God of his father before mentioned, as appears by the character he gives him, as having “redeemed [him] from all evil”; not only protected and preserved him from temporal evils and imminent dangers from Esau, Laban, and others; but had delivered him from the power, guilt, and punishment of sin, the greatest of evils, and from the dominion and tyranny of Satan the evil one, and from everlasting wrath, ruin, and damnation; all which none but a divine Person could do, as well as he wishes, desires, and prays, that he would “bless” the lads with blessings temporal and spiritual, which a created angel cannot do; and Jacob would never have asked it of him:
and let my name be named on them, and the name of my fathers Abraham and Isaac; having adopted them, he foretells they would be called not only the sons of Joseph, but the children of Israel or Jacob, and would have a name among the tribes of Israel, and be heads of them, as well as would be called the seed of Abraham and of Isaac, and inherit their blessings: and let them grow into a multitude in the midst of the earth; where they increased as fishes, as the word signifies s, and more than any other of the tribes; even in the times of Moses the number of them were 85,200 men fit for war, Nu 26:34; and their situation was in the middle of the land of Canaan.
s “et instar piscium sint”, Pagninus, Montanus; so Junius & Tremellius, Piscator, Ainsworth, and the Targum of Onkelos, and Jarchi.
Fuente: John Gill’s Exposition of the Entire Bible
16. The Angel which redeemed me. He so joins the Angel to God as to make him his equal. Truly he offers him divine worship, and asks the same things from him as from God. If this be understood indifferently of any angel what ever, the sentence is absurd. Nay, rather, as Jacob himself sustains the name and character of God, in blessing his son, (191) he is superior, in this respect, to the angels. Wherefore it is necessary that Christ should be here meant, who does not bear in vain the title of Angel, because he had become the perpetual Mediator. And Paul testifies that he was the Leader and Guide of the journey of his ancient people. (1Co 10:4.) He had not yet indeed been sent by the Father, to approach more nearly to us by taking our flesh, but because he was always the bond of connection between God and man, and because God formally manifested himself in no other way than through him, he is properly called the Angel. To which may be added, that the faith of the fathers was always fixed on his future mission. He was therefore the Angel, because even then he poured forth his rays, that the saints might approach God, through him, as Mediator. For there was always so wide a distance between God and men, that, without a mediator; there could be no communication. Nevertheless though Christ appeared in the form of an angel, we must remember what the Apostle says to the Hebrews, (Heb 2:16,) that “he took not on him the nature of angels,” so as to become one of them, in the manner in which he truly became man; for even when angels put on human bodies, they did not, on that account, become men. Now since we are taught, in these words, that the peculiar office of Christ is to defend us and to deliver us from all evil, let us take heed not to bury this grace in impious oblivion: yea, seeing that now it is more clearly exhibited to us, than formerly to the saints under the law, since Christ openly declares that the faithful are committed to his care, that not one of them might perish, (Joh 17:12,) so much the more ought it to flourish in our hearts, both that it may be highly celebrated by us with suitable praise, and that it may stir us up to seek this guardianship of our best Protector. And this is exceedingly necessary for us; for if we reflect how many dangers surround us, that we scarcely pass a day without being delivered from a thousand deaths; whence does this arise, except from that care which is taken of us, by the Son of God, who has received us under his protection, from the hand of his Father.
And let my name be named on them. This is a mark of the adoption before mentioned: for he puts his name upon them, that they may obtain a place among the patriarchs. Indeed the Hebrew phrase signifies nothing else than to be reckoned among the family of Jacob. Thus the name of the husband is said to be called upon the wife, (Isa 4:1,) because the wife borrows the name from the head to which she is subject. So much the more ridiculous is the ignorance of the Papists, who would prove hence that the dead are to be invoked in prayers. Jacob, say they, desired after his death to be invoked by his posterity. What! that being prayed to, he might bring them succor; and not — according to the plain intention of the speaker — that Ephraim and Manasseh might be added to the society of the patriarchs, to constitute two tribes of the holy people! Moreover it is wonderful, that the Papists, leaving under this pretext framed for themselves innumerable patrons, should have passed over Abraham, Isaac, and Jacob, as unworthy of the office. But the Lord, by this brutish stupor, has avenged their impious profanation of his name. What Jacob adds in the next clause, namely, that they should grow into a multitude, (192) refers also to the same promise. The sum amounts to this, that the Lord would complete in them, what he had promised to the patriarchs.
(191) In denedicendo filio. It appears that thought the singular number is used, yet reference is made to the two grandsons of Jacob. — Ed.
(192) ידגו, ( yedegu,) Ainsworth translates the passage, “let them increase like fish into a multitude.” The Hebrew word for fish is from the above root, because of their prolific property; and consequently the use of such a term naturally suggests the notion of an extraordinary increase. Thus the Chaldee paraphrase adds, “like the fishes of the sea.” Hence, in the time of Moses there were 85,200 men of war descended from Joseph, a greater number than from any other of Jacob’s sons. See Ainsworth. — Ed
Fuente: Calvin’s Complete Commentary
Gen 48:16. The angel which redeemed me from all evil See Gen 16:17 and chap. Gen 31:11. It is to me evident, that this angel was Christ; 1st, Because this same name is given to Christ in other places, and particularly in Mal 1:2 nd, Because the angel who conducted the Israelites is called Jehovah, Exo 19:24 and, according to St. Paul, this angel was Christ, 1Co 4:9. And, 3rdly, Because the manner in which Joseph speaks of him, which redeemed me from all evil, naturally refers to that title of Redeemer, which God hath appropriated to himself, Psa 19:14. Isa 43:14; Isa 47:4.
Let my name be named on them i.e.. Let them be mine; I adopt them, and will have them henceforth called and esteemed the children of Jacob. These are words of adoption.
Grow into a multitude How far this was verified, see Num 34:29. See also Deu 33:17. Jos 17:17. It appears from the texts here referred to, that there were in Moses’s time eighty-five thousand two hundred men of war by these two sons of Joseph; a greater number than proceeded from any other son of Jacob.
Fuente: Commentary on the Holy Bible by Thomas Coke
It is remarkable, how, even in gracious minds there is generally found a partiality to nature’s choice. See Gen 17:18 . But what saith the LORD? 1Sa 16:7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 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.
Ver. 16. The Angel which redeemed me. ] Christ, the Angel of the Covenant, the Mediator of the New Testament, the Redeemer, the Lamb slain from the beginning of the world. “For we were not redeemed with silver and gold, but with the blood of Christ, as of a lamb undefiled.” 1Pe 1:19 Paul by that “freedom” Act 22:28 escaped whipping: we, by this, the pain of eternal torment.
And let my name be named on them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Note the three titles in verses: Gen 48:15, Gen 48:16.
The Angel = the creature form of the second person as the messenger of Jehovah (Elohim as consecrated by oath). This form not assumed for the occasion, but for permanent communion with His creatures (Gen 3:8; Gen 15:1; Gen 17:1; Gen 18:1, Gen 18:2; Gen 28:13; Gen 32:24, Gen 32:30. Exo 23:20, Exo 23:21. Num 22:21. Jos 5:13-15. Pro 8:22-31. Mal 3:1. Col 1:15. Rev 3:14).
redeemed. Hebrew. g’aal = to redeem (by payment of charge).
See note on Exo 6:6.
grow = swarm as fishes. earth, or the land.
Fuente: Companion Bible Notes, Appendices and Graphics
Angel (See Scofield “Heb 1:4”)
redeemed Heb. goel, Redemp. (Kinsman type). Isa 59:20 (See Scofield “Isa 59:20”).
Fuente: Scofield Reference Bible Notes
Angel: Gen 16:7-13, Gen 28:15, Gen 31:11-13, Exo 3:2-6, Exo 23:20, Exo 23:21, Jdg 2:1-4, Jdg 6:21-24, Jdg 13:21, Jdg 13:22, Psa 34:7, Psa 34:22, Psa 121:7, Isa 47:4, Isa 63:9, Hos 12:4, Hos 12:5, Mal 3:1, Act 7:30-35, 1Co 10:4, 1Co 10:9
redeemed: Psa 34:2, Mat 6:13, Joh 17:15, Rom 8:23, 2Ti 4:18, Tit 2:14
my name: Gen 48:5, Gen 32:28, Deu 28:10, 2Ch 7:14, Jer 14:9, Amo 9:12, Act 15:17
grow into: Heb. as fishes do increase, Gen 1:21, Gen 1:22, Num 1:46, Num 26:34, Num 26:37, Fish are the most prolific of all animals: atench lays 1,000 eggs, a carp 20,000, and Leuwenhoek counted in a middling sized cod, 9,384,000.
a multitude: Gen 49:22, Exo 1:7, Num 26:28-37, Deu 33:17, Jos 17:17
Reciprocal: Gen 16:10 – the angel Gen 24:60 – they Gen 32:24 – man Gen 41:52 – Ephraim Gen 48:15 – blessed Exo 4:13 – send Exo 32:13 – I will multiply Num 22:22 – and the angel Jdg 6:11 – an angel 1Sa 26:24 – let him deliver 2Sa 4:9 – who hath 1Ki 1:29 – hath 2Ki 25:30 – all the days of his life 1Ch 4:10 – that thou 1Ch 17:16 – that thou hast Psa 20:1 – God Psa 25:10 – the paths Psa 31:5 – thou Psa 34:6 – saved Psa 54:7 – For he Psa 71:23 – my soul Psa 72:14 – he shall Psa 103:4 – redeemeth Pro 12:13 – but Pro 30:8 – feed Ecc 5:6 – before Isa 29:22 – who redeemed Jer 15:21 – deliver Lam 3:58 – thou hast redeemed Hos 9:11 – their Zec 3:1 – the angel Zec 3:6 – the Zec 12:8 – as the Luk 11:4 – but Joh 1:18 – he hath Act 7:10 – delivered Act 12:15 – It is Phi 2:6 – thought 2Th 3:3 – and 2Ti 3:11 – but Rev 8:3 – another
Fuente: The Treasury of Scripture Knowledge
Gen 48:16. The Angel which redeemed me Not a created angel surely, but Christ, termed an angel, Exo 23:20, and the Angel of the covenant, Mal 3:1, and who was the conductor of Israel in the wilderness, 1Co 10:4-9. Add to this, that this Angel is called Jacobs Redeemer, a title appropriated by God to himself, Isa 43:14; Isa 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, Mat 1:21; and he is worshipped and prayed to by Jacob here, for the blessing desired for Josephs 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
48:16 The {e} Angel which redeemed me from all evil, bless the lads; and let my {f} 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.
(e) This angel must be understood to be Christ, as in Gen 31:13; Gen 32:1.
(f) Let them be taken as my children.