16 the angel who has 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. Let them grow into a multitude in the midst of the earth."
*Minor differences ignored. Grouped by changes, with first version listed as example.
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, [1] 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. (1-Corinthians 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, (Hebrews 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, (John 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, (Isaiah 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, [2] 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.
1 - In denedicendo filio. It appears that thought the singular number is used, yet reference is made to the two grandsons of Jacob. -- Ed.
2 - ydgv, (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
The Angel which redeemed me from all evil - המלאך הגאל hammalac haggoel. The Messenger, the Redeemer or Kinsman; for so גאל 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 Genesis 16:7 (note)) 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 favor 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 - וידגו לרב veyidgu larob; Let them increase like fishes into a multitude. Fish are the most prolific of all animals; see the instances produced on Genesis 1:20 (note). This prophetic blessing was verified in a most remarkable manner; see Numbers 26:34, Numbers 26:37; Deuteronomy 33:17; Joshua 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.
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 (Genesis 31:13, Genesis 32:1).
(f) Let them be taken as my children.
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, Numbers 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.
The angel who redeemed me from all evil - A great deal of hardship he had known in his time, but God had graciously kept him from the evil of his troubles. Christ, the angel of the covenant is he that redeems us from all evil. It becomes the servants of God, when they are old and dying, to witness for our God that they have found him gracious. 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 first - born 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.
*More commentary available at chapter level.