22“Joseph is a fruitful vine, a fruitful vine by a spring. His branches run over the wall.
23The archers have severely grieved him, shot at him, and persecuted him:
24But his bow remained strong. The arms of his hands were made strong, by the hands of the Mighty One of Jacob, (from there is the shepherd, the stone of Israel),
25even by the God of your father, who will help you, by the Almighty, who will bless you, with blessings of heaven above, blessings of the deep that lies below, blessings of the breasts, and of the womb.
26The blessings of your father have prevailed above the blessings of your ancestors, above the boundaries of the ancient hills. They will be on the head of Joseph, on the crown of the head of him who is separated from his brothers.
22 “Joseph is a fruitful vine, a fruitful vine by a spring. His branches run over the wall.
23 The archers have severely grieved him, shot at him, and persecuted him:
24 But his bow remained strong. The arms of his hands were made strong, by the hands of the Mighty One of Jacob, (from there is the shepherd, the stone of Israel),
25 even by the God of your father, who will help you, by the Almighty, who will bless you, with blessings of heaven above, blessings of the deep that lies below, blessings of the breasts, and of the womb.
26 The blessings of your father have prevailed above the blessings of your ancestors, above the boundaries of the ancient hills. They will be on the head of Joseph, on the crown of the head of him who is separated from his brothers.
KJVKing James Version
22 Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:
23 The archers have sorely grieved him, and shot at him, and hated him:
24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)
25 Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:
26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
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JPSJPS Tanakh (1917)
22 Joseph is a fruitful vine, a fruitful vine by a fountain; its branches run over the wall.
23 The archers have dealt bitterly with him, and shot at him, and hated him;
24 But his bow abode firm, and the arms of his hands were made supple, by the hands of the Mighty One of Jacob, from thence, from the Shepherd, the Stone of Israel,
25 Even by the God of thy father, who shall help thee, and by the Almighty, who shall bless thee, with blessings of heaven above, blessings of the deep that coucheth beneath, blessings of the breasts, and of the womb.
26 The blessings of thy father are mighty beyond the blessings of my progenitors unto the utmost bound of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of the prince among his brethren.
Genesis 28:13(v25)Behold, Yahweh stood above it, and said, “I am Yahweh, the God of Abraham your father, and the God of Isaac. I will give the land you lie…
Genesis 35:11(v25)God said to him, “I am God Almighty. Be fruitful and multiply. A nation and a company of nations will be from you, and kings will come out…
Deuteronomy 33:15-16(v26)for the best things of the ancient mountains, for the precious things of the everlasting hills, for the precious things of the earth and…
Psalms 132:2(v24)how he swore to Yahweh, and vowed to the Mighty One of Jacob:
Philippians 4:19(v25)My God will supply every need of yours according to his riches in glory in Christ Jesus.
Show all 99 cross-references
Deuteronomy 33:13-17(vv22, 25)About Joseph he said, “His land is blessed by Yahweh, for the precious things of the heavens, for the dew, for the deep that couches…
Genesis 43:23(v25)He said, “Peace be to you. Don’t be afraid. Your God, and the God of your father, has given you treasure in your sacks. I received your…
Deuteronomy 8:17(v25)and lest you say in your heart, “My power and the might of my hand has gotten me this wealth.”
Psalms 132:5(v24)until I find out a place for Yahweh, a dwelling for the Mighty One of Jacob.”
Isaiah 28:16(v24)Therefore the Lord Yahweh says, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of a sure…
Genesis 27:28(v25)God give you of the dew of the sky, of the fatness of the earth, and plenty of grain and new wine.
Genesis 37:24(v23)and they took him, and threw him into the pit. The pit was empty. There was no water in it.
Genesis 41:52(v22)The name of the second, he called Ephraim: “For God has made me fruitful in the land of my affliction.”
Deuteronomy 28:2-12(v25)All these blessings will come upon you, and overtake you, if you listen to Yahweh your God’s voice. You shall be blessed in the city, and…
Deuteronomy 33:1(v25)This is the blessing with which Moses the man of God blessed the children of Israel before his death.
Job 29:20(v24)My glory is fresh in me. My bow is renewed in my hand.’
Psalms 80:1(v24)Hear us, Shepherd of Israel, you who lead Joseph like a flock, you who sit above the cherubim, shine out.
1 Timothy 4:8(v25)For bodily exercise has some value, but godliness has value in all things, having the promise of the life which is now, and of that which…
Ephesians 1:3(vv25–26)Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
Genesis 28:21(v25)so that I come again to my father’s house in peace, and Yahweh will be my God,
Genesis 35:3(v25)Let’s arise, and go up to Bethel. I will make there an altar to God, who answered me in the day of my distress, and was with me on the way…
Psalms 1:1-3(v22)Blessed is the man who doesn’t walk in the counsel of the wicked, nor stand on the path of sinners, nor sit in the seat of scoffers; but…
Psalms 18:30(v24)As for God, his way is perfect. Yahweh’s word is tried. He is a shield to all those who take refuge in him.
Psalms 85:12(v25)Yes, Yahweh will give that which is good. Our land will yield its increase.
Psalms 118:13(v23)You pushed me back hard, to make me fall, but Yahweh helped me.
Psalms 128:3(v22)Your wife will be as a fruitful vine in the innermost parts of your house, your children like olive plants around your table.
Habakkuk 3:6(v26)He stood, and shook the earth. He looked, and made the nations tremble. The ancient mountains were crumbled. The age-old hills collapsed.…
1 Corinthians 3:21-22(v25)Therefore let no one boast in men. For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or…
2 Timothy 4:17(v24)But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear.…
Genesis 37:28(vv23, 26)Midianites who were merchants passed by, and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty…
Genesis 17:1(v25)When Abram was ninety-nine years old, Yahweh appeared to Abram and said to him, “I am God Almighty. Walk before me and be blameless.
Genesis 30:22-24(v22)God remembered Rachel, and God listened to her, and opened her womb. She conceived, bore a son, and said, “God has taken away my reproach.”…
Genesis 35:10-11(v24)God said to him, “Your name is Jacob. Your name shall not be Jacob any more, but your name will be Israel.” He named him Israel. God said…
Genesis 37:4(v23)His brothers saw that their father loved him more than all his brothers, and they hated him, and couldn’t speak peaceably to him.
Genesis 45:5(v24)Now don’t be grieved, nor angry with yourselves, that you sold me here, for God sent me before you to preserve life.
Genesis 45:11(v24)There I will provide for you; for there are yet five years of famine; lest you come to poverty, you, and your household, and all that you…
Genesis 46:27(v22)The sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, who came into Egypt, were seventy.
Genesis 47:12(v24)Joseph provided his father, his brothers, and all of his father’s household with bread, according to the sizes of their families.
Deuteronomy 32:4(v24)The Rock: his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he.
Joshua 16:1-10(v22)The lot came out for the children of Joseph from the Jordan at Jericho, at the waters of Jericho on the east, even the wilderness, going up…
Joshua 17:14-17(v22)The children of Joseph spoke to Joshua, saying, “Why have you given me just one lot and one part for an inheritance, since we are a…
Psalms 37:14-15(v24)The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, to kill those who are upright on the path.…
Psalms 44:7(v24)But you have saved us from our adversaries, and have shamed those who hate us.
Psalms 64:3(v23)who sharpen their tongue like a sword, and aim their arrows, deadly words,
Psalms 118:22(v24)The stone which the builders rejected has become the cornerstone.
Isaiah 1:24(v24)Therefore the Lord, Yahweh of Armies, the Mighty One of Israel, says: “Ah, I will get relief from my adversaries, and avenge myself on my…
Isaiah 41:10(v24)Don’t you be afraid, for I am with you. Don’t be dismayed, for I am your God. I will strengthen you. Yes, I will help you. Yes, I will…
Matthew 6:33(v25)But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well.
Romans 14:4(v24)Who are you who judge another’s servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him…
Ephesians 2:20(v24)being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
1 Peter 2:4-8(v24)coming to him, a living stone, rejected indeed by men, but chosen by God, precious. You also, as living stones, are built up as a spiritual…
Genesis 27:27-29(v26)He came near, and kissed him. He smelled the smell of his clothing, and blessed him, and said, “Behold, the smell of my son is as the smell…
Genesis 27:39-40(v26)Isaac his father answered him, “Behold, your dwelling will be of the fatness of the earth, and of the dew of the sky from above. You will…
Genesis 28:3-4(v26)May God Almighty bless you, and make you fruitful, and multiply you, that you may be a company of peoples, and give you the blessing of…
Genesis 37:18(v23)They saw him afar off, and before he came near to them, they conspired against him to kill him.
Genesis 39:7-20(v23)After these things, his master’s wife set her eyes on Joseph; and she said, “Lie with me.” But he refused, and said to his master’s wife,…
Genesis 42:21(v23)They said to one another, “We are certainly guilty concerning our brother, in that we saw the distress of his soul, when he begged us, and…
Genesis 45:7(v24)God sent me before you to preserve for you a remnant in the earth, and to save you alive by a great deliverance.
Genesis 48:1(v22)After these things, someone said to Joseph, “Behold, your father is sick.” He took with him his two sons, Manasseh and Ephraim.
Genesis 48:5(v22)Now your two sons, who were born to you in the land of Egypt before I came to you into Egypt, are mine; Ephraim and Manasseh, even as…
Genesis 48:16(v22)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…
Genesis 48:19-20(v22)His father refused, and said, “I know, my son, I know. He also will become a people, and he also will be great. However, his younger…
Genesis 50:21(v24)Now therefore don’t be afraid. I will provide for you and your little ones.” He comforted them, and spoke kindly to them.
Exodus 3:6(v24)Moreover he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face because he…
Numbers 6:2(v26)“Speak to the children of Israel, and tell them: ‘When either man or woman shall make a special vow, the vow of a Nazirite, to separate…
Numbers 27:16-18(v24)“Let Yahweh, the God of the spirits of all flesh, appoint a man over the congregation, who may go out before them, and who may come in…
Numbers 32:1-42(v22)Now the children of Reuben and the children of Gad had a very great multitude of livestock. They saw the land of Jazer, and the land of…
Deuteronomy 34:9(v24)Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands on him. The children of Israel listened to him, and…
Joshua 1:1-9(v24)Now after the death of Moses the servant of Yahweh, Yahweh spoke to Joshua the son of Nun, Moses’ servant, saying, “Moses my servant is…
Joshua 24:1-33(v24)Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, for their heads, for their judges, and for their…
Nehemiah 6:9(v24)For they all would have made us afraid, saying, “Their hands will be weakened from the work, that it not be done.” But now, strengthen my…
Psalms 18:32-35(v24)the God who arms me with strength, and makes my way perfect? He makes my feet like deer’s feet, and sets me on my high places. He teaches…
Psalms 23:1(v24)Yahweh is my shepherd: I shall lack nothing.
Psalms 27:14(v24)Wait for Yahweh. Be strong, and let your heart take courage. Yes, wait for Yahweh.
Psalms 28:8(v24)Yahweh is their strength. He is a stronghold of salvation to his anointed.
Psalms 84:11(v25)For Yahweh God is a sun and a shield. Yahweh will give grace and glory. He withholds no good thing from those who walk blamelessly.
Psalms 89:1(v24)I will sing of the loving kindness of Yahweh forever. With my mouth, I will make known your faithfulness to all generations.
Psalms 89:36(v26)His offspring will endure forever, his throne like the sun before me.
Psalms 105:17-22(v26)He sent a man before them. Joseph was sold for a slave. They bruised his feet with shackles. His neck was locked in irons, until the time…
Psalms 128:1(v22)Blessed is everyone who fears Yahweh, who walks in his ways.
Psalms 132:18(v26)I will clothe his enemies with shame, but on himself, his crown will shine.”
Isaiah 29:24(v24)They also who err in spirit will come to understanding, and those who grumble will receive instruction.”
Isaiah 54:10(v26)For the mountains may depart, and the hills be removed; but my loving kindness will not depart from you, and my covenant of peace will not…
Isaiah 60:16(v24)You will also drink the milk of the nations, and will nurse from royal breasts. Then you will know that I, Yahweh, am your Savior, your…
Isaiah 66:5(v26)Hear Yahweh’s word, you who tremble at his word: “Your brothers who hate you, who cast you out for my name’s sake, have said, ‘Let Yahweh…
Ezekiel 19:11(v22)It had strong branches for the scepters of those who ruled. Their stature was exalted among the thick boughs. They were seen in their…
Ezekiel 37:25-26(v26)They will dwell in the land that I have given to Jacob my servant, in which your fathers lived. They will dwell therein, they, and their…
Jonah 2:6(v26)I went down to the bottoms of the mountains. The earth barred me in forever: yet have you brought up my life from the pit, Yahweh my God.
Zechariah 3:9(v24)For, behold, the stone that I have set before Joshua; on one stone are seven eyes: behold, I will engrave its engraving,’ says Yahweh of…
Zechariah 10:12(v24)I will strengthen them in Yahweh; and they will walk up and down in his name,” says Yahweh.
Matthew 21:42(v24)Jesus said to them, “Did you never read in the Scriptures, ‘The stone which the builders rejected was made the head of the corner. This was…
Mark 12:10(v24)Haven’t you even read this Scripture: ‘The stone which the builders rejected was made the head of the corner.
Luke 20:17(v24)But he looked at them and said, “Then what is this that is written, ‘The stone which the builders rejected was made the chief cornerstone?’
John 16:33(v23)I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world.”
Acts 4:11(v24)He is ‘the stone which was regarded as worthless by you, the builders, which has become the head of the corner.’
Acts 14:22(v23)strengthening the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into…
Colossians 1:11(v24)strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy,
Acts 7:9(v26)“The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him,
99 distinct cross-references across this passage (102 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv22, 2522. Joseph is a fruitful bough. Others translate it,…
22. Joseph is a fruitful bough. Others translate it, “a son of honor,” and both are suitable; but I rather incline to the former sense, because it seems to me that it refers to the name Joseph, by which addition or increase is signified; although I have no objection to the similitude taken from a tree, vehicle, being planted near a fountain, draws from the watered earth the moisture and sap by which it grows the faster. The sum of the figure is, that he is born to grow like a tree situated near a fountain, so that, by its beauty and lofty stature, it may surmount the obstacles around it. For I do not interpret the words which follow to mean that there will be an assemblage of virgins upon the walls, whom the sight of the tree shall have attracted; but, by a continued metaphor, I suppose the tender and smaller branches to be called daughters. And they are said “to run over the wall” when they spread themselves far and wide. Besides, Jacob’s discourse does not relate simply to the whole tribe, nor is it a mere prophecy of future times; but the personal history of Joseph is blended with that of his descendants. Thus some things are peculiar to himself, and others belong to the two tribes of Ephraim and Manasseh. So when Joseph is said to have been “grieved,” this is wont to be referred especially to himself. And whereas Jacob has compared him to a tree; so he calls both his brethren and Potiphar, with his wife, “archers.” Afterwards, however, he changes the figure by making Joseph himself like a strenuous archer, whose bow abides in strength, and whose arms are not relaxed, nor have lost, in any degree, their vigor; by which expressions he predicts the invincible fortitude of Joseph, because he has yielded to no blows however hard and severe. At the same time we are taught that he stood, not by the power of his own arm, but as being strengthened by the hand of God, whom he distinguishes by the peculiar title of “the mighty God of Jacob,” because he designed his power to be chiefly conspicuous, and to shine most brightly in the Church. Meanwhile, he declares that the help by which Joseph was assisted, arose from hence, that God had chosen that family for himself For the holy fathers were extremely solicitous that the gratuitous covenant of God should be remembered by themselves and by their children, whenever any benefit was granted unto them. And truly it is a mark of shameful negligence, not to inquire from what fountain we drink water. In the mean time he tacitly censures the impious and ungodly fury of his ten sons; because, by attempting the murder of their brother, they, like the giants, had carried on war against God. He also admonishes them for the future, that they should rather choose to be protected by the guardianship of God, than to make him their enemy, seeing that he is alike willing to give help to all. And hence arises a consideration consolatory to all the pious, when they hear that the power of God resides in the midst of the Church, if they do but glory in him alone; as the Psalm teaches,
“Some trust in chariots, and some in horses; but we will invoke the name of the Lord our God.” (Psalm 20:7.)
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The sons of Jacob, therefore, must take care lest they, by confiding in their own strength, precipitate themselves into ruin; but must rather bear themselves nobly and triumphantly in the Lord.
What follows admits of various interpretations. Some translate it, “From thence is the shepherd, the stone of Israel;” as if Jacob would say, that Joseph had been the nourisher and rock, or stay of his house. Others read, “the shepherd of the stone,” in the genitive case, which I approve, except that they mistake the sense, by taking “stone” to mean family. I refer it to God, who assigned the office of shepherd to his servant Joseph, in the manner in which any one uses the service of a hireling to feed his flock. For whence did it arise that he nourished his own people, except that he was the dispenser of the Divine beneficence? Moreover, under this type, the image of Christ is depicted to us, who, before he should come forth as the conqueror of death and the author of life, was set as a mark of contradiction, (Hebrews 12:3,) against whom all cast their darts; as now also, after his example, the Church also must be transfixed with many arrows, that she may be kept by the wonderful help of God. Moreover, lest the brethren should maliciously envy Joseph, Jacob sets his victory in an amiable point of view to them, by saying that he had been liberated in order that he might become their nourisher or shepherd.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv22, 23, 24, 26Hebrew, a son of increase.
Hebrew, a son of increase.
Hebrew, daughters.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv22–26Gen 49:22 Joseph [is] a fruitful bough, [even] a…
Gen 49:22 Joseph [is] a fruitful bough, [even] a fruitful bough by a well; [whose] branches run over the wall:
Ver. 22. Joseph is a fruitful bough.] Of the vine, saith the Chaldee Paraphrast. But it may be, Jacob meant it of the Egyptian fig tree, whereof Solinus reporteth that it beareth fruit seven times in the year; pull one fig, and another presently puts forth, saith he. {a}
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{a} Uno anno septies fructus sufficit. Unde pomum decerpseris, alterum sine mora protuberat. - Solin.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv22–26A fruitful bough, in regard of those two numerous…
A fruitful bough, in regard of those two numerous tribes which proceeded from his two sons.
By a well, or fountain, or water-course, which situation doth much further the growth of trees. See Psa 1:3; Eze 19:10.
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Whose branches run over the wall, i. e: which is planted by a wall, whose heat furthers its growth no less than the moisture of the water doth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v22He closes with the blessings of his best beloved…
He closes with the blessings of his best beloved sons, Joseph and Benjamin; with these he will breathe his last.
I. The blessing of Joseph, which is very large and full. He is compared (Gen 49:22) to a fruitful bouth, or young tree; for God had made him fruitful in the land of his affliction; he owned it. Gen 41:52. His two sons were as branches of a vine, or other spreading plant, running over the wall. Note, God can make those fruitful, great comforts to themselves and others, who have been looked upon as dry and withered. More is recorded in the history concerning Joseph than concerning any other of Jacob's sons; and therefore what Jacob says of him is historical as well as prophetical. Observe,
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1. The providences of God concerning Joseph, Gen 49:23, Gen 49:24. These are mentioned to the glory of God, and for the encouragement of Jacob's faith and hope, that God had blessings in store for his seed. Here observe (1.) Joseph's straits and troubles, Gen 49:23. Though he now lived at ease and in honour, Jacob reminds him of the difficulties he had formerly waded through. He had had many enemies, here called archers, being skilful to do mischief, masters of their art of persecution. They hated him: there persecution begins. They shot their poisonous darts at him, and thus they sorely grieved him. His brethren, in his father's house, were very spiteful towards him, mocked him, stripped him, threatened him, sold him, thought they had been the death of him. His mistress, in the house of Potiphar, sorely grieved him, and shot at him, when she impudently assaulted his chastity (temptations are fiery darts, thorns in the flesh, sorely grievous to gracious souls); when she prevailed not in this, she hated him, and shot at him by her false accusations, arrows against which there is little fence but the hold God has in the consciences of the worst of men. Doubtless he had enemies in the court of Pharaoh, that envied his preferment, and sought to undermine him. (2.) Joseph's strength and support under all these troubles (Gen 49:24): His bow abode in strength, that is, his faith did not fail, but he kept his ground, and came off a conqueror. The arms of his hands were made strong, that is, his other graces did their part, his wisdom, courage, and patience, which are better than weapons of war. In short, he maintained both his integrity and his comfort through all his trials; he bore all his burdens with an invincible resolution, and did not sink under them, nor do any thing unbecoming him. (3.) The spring and fountain of this strength; it was by the hands of the mighty God, who was therefore able to strengthen him, and the God of Jacob, a God in covenant with him, and therefore engaged to help him. All our strength for the resisting of temptations, and the bearing of afflictions, comes from God: his grace is sufficient, and his strength is perfected in our weakness. (4.) The state of honour and usefulness to which he was subsequently advanced: Thence (from this strange method of providence) he became the shepherd and stone, the feeder and supporter, of God's Israel, Jacob and his family. Herein Joseph was a type, [1.] Of Christ; he was shot at and hated, but borne up under his sufferings (Isa 50:7-9), and was afterwards advanced to be the shepherd and stone. [2.] Of the church in general, and particular believers; hell shoots its arrows against the saints, but Heaven protects and strengthens them, and will crown them.
2. The promises of God to Joseph. See how these are connected with the former: Even by the God of thy father Jacob, who shall help thee, Gen 49:25. Note, Our experiences of God's power and goodness in strengthening us hitherto are our encouragements still to hope for help from him; he that has helped us will help: we may build much upon our Eben-ezers. See what Joseph may expect from the Almighty, even the God of his father. (1.) He shall help thee in difficulties and dangers which may yet be before thee, help thy seed in their wars. Joshua came from him, who commanded in chief in the wars of Canaan. (2.) He shall bless thee; and he only blesses indeed. Jacob prays for a blessing upon Joseph, but the God of Jacob commands the blessing. Observe the blessings conferred on Joseph. [1.] Various and abundant blessings: Blessings of heaven above (rain in its season, and fair weather in its season, and the benign influences of the heavenly bodies); blessings of the deep that lieth under this earth, which, compared with the upper world, is but a great deep, with subterraneous mines and springs. Spiritual blessings are blessings of heaven above, which we ought to desire and seek for in the first place, and to which we must give the preference; while temporal blessings, those of this earth, must lie under in our account and esteem. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. In the word of God, by which we are born again, and nourished up (Pe1 1:23; Pe1 2:2), there are to the new man blessings both of the womb and the breasts. [2.] Eminent and transcendent blessings, which prevail above the blessings of my progenitors, Gen 49:26. His father Isaac had but one blessing, and, when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now, at the latter end, a copious one for Joseph. The great blessing entailed upon that family was increase, which did not so immediately and so signally follow the blessings which Abraham and Isaac gave to their sons as it followed the blessing which Jacob gave to his; for, soon after his death, they multiplied exceedingly. [3.] Durable and extensive blessings: Unto the utmost bounds of the everlasting hills, including all the productions of the most fruitful hills, and lasting as long as they last, Isa 54:10. Note, the blessings of the everlasting God include the riches of the everlasting hills, and much more. Well, of these blessings it is here said, They shall be, so it is a promise, or, Let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it and a helmet to protect it. Joseph was separated from his brethren (so we read it) for a time; yet, as others read it, he was a Nazarite among his brethren, better and more excellent than they. Note, It is no new thing for the best men to meet with the worst usage, for Nazarites among their brethren to be cast out and separated from their brethren; but the blessing of God will make it up to them.
II. The blessing of Benjamin (Gen 49:27): He shall raven as a wolf; it is plain by this that Jacob was guided in what he said by a spirit of prophecy, and not by natural affection; else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foresees and foretels this, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoils of their enemies - that they should be active and busy in the world, and a tribe as much feared by their neighbours as any other: In the morning, he shall devour the prey, which he seized and divided over night. Or, in the first times of Israel, they shall be noted for activity, though many of them left-handed, Jdg 3:15; Jdg 20:16. Ehud the second judge, and Saul the first king, were of this tribe; and so also in the last times Esther and Mordecai, by whom the enemies of the Jews were destroyed, were of this tribe. The Benjamites ravened like wolves when they desperately espoused the cause of the men of Gibeah, those men of Belial, Jdg 20:14. Blessed Paul was of this tribe (Rom 11:1; Phi 3:5); and he did, in the morning of his day, devour the prey as a persecutor, but, in the evening, divided the spoil as a preacher. Note, God can serve his own purposes by the different tempers of men; the deceived and the deceiver are his.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv22–26Even by the God of thy father, who shall…
Even by the God of thy father, who shall help thee,.... The same with the mighty God of Jacob, by whom his hands had been made strong, and he would be still helped, protected, and defended against his powerful enemies; and by whom Christ, the antitype, was helped as man and Mediator against his enemies, and to do all the work he engaged in; and by whom all the Lord's people are helped to fight his battles with their spiritual enemies, to withstand temptations, exercise every grace, and do the will and work of God:
and by the Almighty, who shall bless thee with blessings of heaven above; with those blessings which may be ascribed to the sun, moon, and stars, and their influences as means, and to the rain and dew which descend from thence; and as with such temporal blessings, so with spiritual ones in heavenly things in Christ:
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blessings of the deep that lieth under; of rivers, fountains and springs that rise out of the earth from below, which water and make fruitful:
blessings of the breasts, and of the womb an increase of children, and of cattle, and those healthy, thriving, and prosperous, which are great temporal mercies; as are the word and ordinances spiritual ones, those breasts of consolation, which such that are born again partake of, and grow thereby.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv22–25Joseph is a fruitful bough, or young tree, for…
Joseph is a fruitful bough, or young tree, for God had made him fruitful in the land of his affliction, as branches of a vine, or other spreading plant, running over the wall.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv22–2622. The son of a fruitful (vine) is Joseph;
22. The son of a fruitful (vine) is Joseph;
The son of a fruitful (vine) by the fountain:
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The daughters (branches) shoot over the wall.
23. They sorely afflicted him and contended with him;
The chief archers had him in hatred.
24. But his bow remained in strength,
And the arms of his hands were made strong
By the hand of the Mighty One of Jacob:
By the name of the Shepherd, the Rock of Israel.
25. By the God of thy father, for he helped thee;
And God All-sufficient, he blessed thee,
The blessing of the heavens from above,
And the blessings lying in the deep beneath,
The blessings of the breasts and of the womb
26. The blessings of thy father have prevailed
Over the blessings of the eternal mountains,
And the desirable things of the everlasting hills.
These shall be on the head of Joseph,
And on his crown who was separated from his brethren.
Verse 22. The sum of a fruitful vine] This appears to me to refer to Jacob himself, who was blessed with such a numerous posterity that in two hundred and fifteen years after this his own descendants amounted to upwards of 600,000 effective men; and the figures here are intended to point out the continual growth and increase of his posterity. Jacob was a fruitful tree planted by a fountain, which because it was good would yield good fruit; and because it was planted near a fountain, from being continually watered, would be perpetually fruitful. The same is used and applied to Jacob, De 33:28: The FOUNTAIN of JACOB shall be upon a land of corn, and wine, &c.
The daughters, בנות banoth, put here for branches, shoot over or run upon the wall.] Alluding probably to the case of the vine, which requires to be supported by a wall, trees, &c. Some commentators have understood this literally, and have applied it to the Egyptian women, who were so struck with the beauty of Joseph as to get upon walls, the tops of houses, &c., to see him as he passed by. This is agreeable to the view taken of the subject by the Koran. See Clarke on Ge 39:6.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv22–25Gen 49:22. Joseph is a fruitful bough — Shooting…
Gen 49:22. Joseph is a fruitful bough — Shooting forth two luxuriant stems or branches, the two numerous tribes which proceeded from his sons; by a well — Or fountain, or water-course, where plants grow fastest. Thus David compares a godly man to “a tree planted by the rivers of waters:” Whose branches run over the wall — The heat of which furthers their growth no less than the moisture received from the water.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv22, 24, 25, 26Run to and fro, &c. To behold his beauty;…
CHAPTER XLIX.
Run to and fro, &c. To behold his beauty; whilst his envious brethren turned their darts against him, &c. (Challoner) --- Joseph continued increasing, in spite of the envy of his brethren, and the calumny of Putiphar’s wife, who was too much enamoured of his beauty. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v22JOSEPH-- (Gen 49:22-26)
JOSEPH-- (Gen 49:22-26)
a fruitful bough, &c.--denotes the extraordinary increase of that tribe (compare Num 1:33-35; Jos 17:17; Deu 33:17). The patriarch describes him as attacked by envy, revenge, temptation, ingratitude; yet still, by the grace of God, he triumphed over all opposition, so that he became the sustainer of Israel; and then he proceeds to shower blessings of every kind upon the head of this favorite son. The history of the tribes of Ephraim and Manasseh shows how fully these blessings were realized.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv22–2622. Joseph — When the patriarch turns to Joseph,…
22. Joseph — When the patriarch turns to Joseph, all the affection and tenderness of his soul seem to break forth in rapturous song. It remains for him now only to bless the two sons of Rachel, and then die. Three expressions in this verse serve to portray the fruitfulness and glory of the tribe of Joseph. 1) Son of a fruit tree; that is, branch, scion, or outgrowth of a fruit tree; transplanted from the main stock. 2) The fruitfulness of the tree and its branches is enhanced by its standing over a fountain. Comp. Psa_1:3. 3) So fruitful and luxuriant is the tree that its boughs beget other boughs; the sons beget daughters, which spread and climb upon the wall beside which the tree is supposed to be planted. This great luxuriance of growth points to Joseph as having, through his two sons, a double inheritance; for this was the birthright given to him. 1Ch_5:1.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv22–2622. Joseph] The blessing of Joseph extends over Gen_49:22-26.…
22. Joseph] The blessing of Joseph extends over Gen_49:22-26. Its subject matter falls into four divisions: (1) Joseph’s prosperity under the simile of a vine (Gen_49:22); (2) his contest with bitter foes (Gen_49:23); (3) the invocation for aid from the God of Jacob (Gen_49:24-25 a); (4) the blessing from heaven, sea, and earth, pronounced upon Joseph (25b, 26).
The elaborate eulogy pronounced on Joseph reflects the predominance of Ephraim and Manasseh among the tribes of Israel, in virtue both of their central position in Canaan and of their power and wealth. The impression we derive from this description of Joseph is that of 1Ch_5:1-2, “his (Reuben’s) birthright was given unto the sons of Joseph … Judah prevailed above his brethren, and of him came the prince; but the birthright was Joseph’s.”
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The text in the following verses has in several places suffered from corruption. The meaning is often very obscure, and no certainty of translation is to be looked for.
A fruitful bough] Heb. the son of a fruitful tree. The word “fruitful” in the original contains a play upon the name “Ephraim”; see note on Gen_41:52; cf. Jos_17:14 ff. “Bough” is probably that of a vine. Cf. Psa_128:3; Isa_32:12, “the fruitful vine.” The simile is that of a young fruitful tree, planted near a spring, whose tendrils trail down over the wall.
by a fountain] i.e. in a fertile spot. In Canaan, wherever there was moisture, there was fertility.
The versions give an entirely different rendering.
run over the wall] The branches and tendrils of the strongly growing vine throw themselves over the wall, which has been built for their protection and training. They hang down in graceful luxuriance, a pretty metaphor from nature.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv22–26(22) A fruitful bough.—Literally the words are, “Son of…
(22) A fruitful bough.—Literally the words are, “Son of a fruitful tree is Joseph; son of a fruitful tree by a fountain: the daughters spread over the wall.” That is, Joseph is like a fruitful tree planted near a fountain of living water, and of which the branches, or suckers, springing from it overtop the wall built round the spring for its protection. This fruitfulness of Joseph was shown by the vast number of his descendants.
(22-26) Joseph.—The blessing of Joseph is, in many particulars, the most remarkable of them all. Jacob throughout it seems struggling with himself, and anxious to bestow more than was in his power. Joseph was his dearest son, the child of his chief and most beloved wife; he was, too, the saviour of Israel’s family, and the actual ruler of Egypt; and his father had even bestowed upon him the portion of the firstborn in giving him two tribes, and to the rest but one. Nevertheless, he cannot bestow upon him the sovereignty. In clear terms he had described Judah as the lion, whose lordly strength should give Israel victory and dominion, and the sceptre must remain his until He whose right it is to rule should come. And thus Jacob magnifies again and again, but in obscure terms, his blessing upon Joseph, which, when analyzed, amounts simply to excessive fruitfulness, with no Messianic or spiritual prerogative. Beginning with this, Jacob next dwells upon Joseph’s trials, and upon the manliness with which he had borne and overcome them; and then magnifies the blessedness of the earthly lot of his race, won for them by the personal worth of Joseph, with a description of which Jacob ends his words.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv22, 26Vers. 22-26. Joseph is a fruitful bough, even a…
Vers. 22-26. Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall literally, son of a fruit tree, Joseph; son o/a fruit tree at the well; daughters run (each one of them: vide Gesenius, "Grammar," 4) over the wall. The structure of the clauses, the order of the words, the repetition of the thoughts, supply a glimpse into the fond emotion with which the aged prophet approached the blessing of his beloved son Joseph. Under the image of a fruit tree, probably a vine, as in Psalm 80., planted by a well, whence it draws forth necessary moisture, and, sending forth its young twigs or offshoots over the supporting walls, he pictures the fruitfulness and prosperity which should afterwards attend the tribes of Ephraim and Manasseh, as the twofold representative of Joseph, with perhaps a backward glance at the service which Joseph had performed in Egypt by gathering up and dispensing the produce of the land for the salvation of his family and people. The archers have sorely grieved him, and shot at him, and hated him literally, they provoked him, and shot at, and laid snares for him, masters of arrows, though Kalisch translates Wbrow; and they assembled in multitudes, which yields a sense sufficiently clear. It is sometimes alleged (Keil, Lange, "Speaker"s Commentary") that the words contain no allusion to the personal history of Joseph, but solely to the later fortunes of the tribes of Ephraim and Manasseh; but even if they do point to the subsequent hostilities which Joseph"s descendants should incur (Jos_17:16-18; Jud 12:4-6) it is almost morally certain that the image of the shooting archers which he selects to depict their adversaries was suggested to his mind by the early lot of his beloved son (Calvin, Rosenm Kalisch, Gerlach, Murphy, and others). But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob. Notwithstanding the multitudinous and fierce assaults which had been made on Joseph, he had risen superior to his adversaries; his bow had continued firm and unbroken (cf. 1Sa_2:4; Job_12:19 Job_33:19) and his arms had been rendered activeand flexible neither ejxeluqh tanwn ceirov aujtwn, (LXX), dissoluta sunt vincula brachiorum et manuum (Vulgate), as if Joseph s enemies were the subjects referred to; nor, "Therefore gold was placed upon his arms (Onkelos, Raehi, and others), referring to the gift of Pharaoh"s ring by the hands of the Mighty One of Jacob, i.e. God, who had proved himself to be Jacob"s Mighty One by the powerful protection vouchsafed to his servant The title here ascribed to God occurs afterwards Isa_1:24. From thence is the shepherd, the stone of Israel. If the clause is parenthetical, it may signify either that from the time of Joseph"s exaltation he became the shepherd (who sustained) and the stone of (i.e. the rock which supported) Israel (Oleaster); or that from God, the Mighty One of Jacob, Joseph received strength to become the shepherd and stone of Israel (Pererius, Ainsworth, Lawson, Patrick, and others), in which capacity he served as a prefiguration of the Good Shepherd who was also to become the Rock or Foundation of his Church (Calvin, Pererius, Candiish, &c.); but if the clause is rather co-ordinate with that which precedes and that which follows, as the introductory particle mi appears to suggest, then the words "shepherd and stone of Israel" will apply to God, and the sentiment will be that the hands of Joseph were made strong from the hands of the Mighty One of Jacob, from there (i.e. from there where is, or from him who is) the Shepherd, the Stone of Israel (Keil, Kalisch, Murphy, Gerlach, Lange, et alii). Even by the God of thy father, who shall help thee (literally, from the (led of thy father, and he shall help thee, i.e. who shall help thee); and by the Almighty, who shall bless thee literally, and with (sc. the aid of) the Almighty, and he shall bless thee. It is unnecessary to change taew. into laew (LXX, Vulgate, Samaritan, Syriac, Ewald), or to insert mi before tae, as thus, taeme (Knobel, Rosenm Kalisch), since tae may be understood here, as in Gen_4:1 Gen_5:24, in the sense of helpful communion (Keil) with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb. "From the God of Jacob, and by the help of the Almighty, should the rain and dew of heaven, (Gen_27:28) and fountains and brooks which spring from the great deep or the abyss of the earth, pour their fertilizing waters over Joseph"s land, so that everything that had womb and breast should become pregnant, bring forth and suckle" (Keil). The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills. The meaning is, according to this rendering, which some adopt (the Targums, Vulgate, Syriac, Saadias, Rosenm Lange, Murphy, et alii), that the blessings which Jacob pronounced upon Joseph surpassed those which he himself had received from Abraham and Isaac, either as far as the primary mountains towered above the earth (Keil, Murphy), or, while exceeding the benedictions of his ancestors, those now delivered by himself would last while the hills endured (Rosenm "Speaker"s Commentary"). But the words may be otherwise rendered: "The blessings of thy father prevail over, are mightier than the blessings of the mountains of eternity, the delight, or glory, or loveliness of the hills of eternity (LXX, Dathe, Michaelis, Gesenius, Bohlen, Kalisch, Gerlach, and others); and in favor of this may be adduced the beautiful parallelism between the last two clauses, which the received translation overlooks. They shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren literally, of him, the separated (from nazar, to separate) from his brethren (Onkelos, Rashi, Rosenm Keil, and others), though by some different renderings are preferred, as, e.g., the crowned among his brethren (LXX Syriac, Targum of Jerusalem, Kimchi, Kalisch, Gerlach), taking nazir to signify he who wears the nezer, or royal diadem.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv22, 24Joseph is a fruitful bough
Gen_49:22-26
Joseph is a fruitful bough
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The blessing of Joseph:
I.
PREDICTION OF HIS FUTURE GREATNESS.
1. His extraordinary increase.
2. His great prosperity.
(1) All kinds of blessings were promised.
(2) His blessings were to surpass all former instances.
(3) His blessings are traced to their source.
II. PRAISE OF HIS CHARACTER.
1. He had been a much-tried man (verse23).
(1) The archers of envy and hatred.
(2) The archers of temptation.
(3) The archers of persecution.
(4) The archers of neglect and ingratitude.
2. He had gained the victory over his trials (Gen_49:24).
III. HIS DESTINY THE NATURAL RESULT OF HIS CHARACTER.
1. His filial obedience.
2. His desire for Gods glory.
3. The operation of that principle by which God rewards in kind.
4. The principle that Gods dealings in the past constitute a ground of hope and trust for the future.
5. The principle by which a firm and well-established godliness tends to continue. (T. H. Leale.)
The fruitful bough:
I. IN HIS UNION WITH CHRIST, THE CHRISTIAN IS AS A BOUGH.
1. Union with Christ.
2. Dependence upon Christ.
3. Sustentation from Christ.
II. IN THE RESULTS OF HIS UNION WITH CHRIST, THE CHRISTIAN IS AS A FRUITFUL BOUGH.
1. Some united, but dead.
2. Some living, but fruitless.
III. IN THE SOURCE OF HIS FERTILITY, THE CHRISTIAN IS AS A FRUITFUL BOUGH BY A WELL. As the bough drinks of the spring through the tree, so the Christian drinks of spiritual blessings through Christ.
1. Secretly.
2. Constantly.
IV. IN THE HIGHER ATTAINMENTS OF SPIRITUAL LIFE, THE CHRISTIAN IS AS A FRUITFUL BOUGH BY A WELL WHOSE BRANCHES RUN OVER THE WALL.
1. Over the wall of sectarian prejudices.
2. Over the wall of unbelieving doubt.
3. Over the wall that separates the world from the Church, and blesses the dying, with fruit.
4. Over the wall that separates earth from heaven, and looks
within the veil. (W. H. Burton.)
The blessing of Joseph--Joseph is a fruitful bough, even a fruitful bough by a well. In these words we are reminded of our Lords own statement (Joh_15:5), I am the vine, ye are the branches. The Christian is only a bough of the Tree of Life. But he is to be a fruitful bough. Herein is My Father glorified, said our blessed Lord, that ye bear much fruit; so shall ye be My disciples. And how is this fruitfulness produced? The passage shows us: a fruitful bough by a well. The believer is to live near to Christ, the well of living waters, and to be drawing forth all his nourishment from Christ by the Holy Spirit. The roots of the tree draw forth the waters from the well, and send them up into all its branches. Thus the bough becomes beautiful and fruitful. And the well is hidden. The process goes on in secret, but, notwithstanding, it is an unceasing process. Mark, also, that the branches of this fruitful bough are said to run over the wall. The believers fruit must be seen--seen by all who pass by. Alas! only the foliage is too often seen l But the world looks beneath all. But now observe how the patriarch passes rapidly from the figure of a fruitful branch to that of a military warrior: But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob. True faithfulness is ever linked with the cross, and also with warfare. Fight the good fight of faith; put on the whole armour of God; quit you like men; be strong--such are the expressions used to show us our true position in this world. There is an inseparable connection between life and faithfulness, between the cross and the warfare. But the bow abiding in strength points also to Christ. It tells us of the strong, unyielding position in which He would carry on His government (see Rev_6:1-2). And we see the arms of the hands of the true Joseph made strong--in the power of His exalted position at the right hand of the Father--by the mighty God of Jacob. In beautiful keeping with this we see the white horse--always the emblem of victory--victory in holiness, purity, and truth. Let us now return to the rest of the passage: from thence--i.e., the mighty God--is the Shepherd, the Stone of Israel. We must read the passage correctly: The arms of his hands were made strong by the hands of the mighty God of Jacob, even from the Shepherd and Stone of Israel. Thus we find here that Josephs hands were made strong for his work by the mighty God of Jacob, the Shepherd and Stone of Israel. He who is the mighty God is the great Shepherd of His sheep, and the great Foundation Stone of Israel. And now the blessings promised and to be prayed for are described: blessings of heaven above, blessings of the deep that lieth under. They begin with heaven, and they take in the earth. This is ever Gods order. The patriarch continues: blessings of the breast and the womb. Jacob prays that his son may be blessed from heaven with rain and dew, and with fountains and brooks which spring from the great deep or abyss of the earth, so that everything that had womb and breast in the natural world should become pregnant, bring forth, and suckle. He then continues: The blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills. The blessings which Jacob implored for his son Joseph were to surpass the blessings which his parents had transmitted to him, as far as the great mountains towered above the earth. These blessings were to descend upon the head of Joseph, and on the crown of the head of the separated one from among his brethren. As we read these promises and prayers for blessing on Joseph, our thoughts are carried forward to the Lord Jesus Christ. Language seems to fail the old patriarch in his longings for blessings on his son; but as we see Jesus, the separated One, we behold these desires fulfilled. (F. Whitfield, M. A.)
Over-the-wall fruitfulness
Joseph is a fruitful bough, whose branches run over the wall (Gen_49:22). These words remind us of our Lord saying, I am the vine, ye are the branches; he that abideth in Me, and I in him, the same bringeth forth much fruit. And they take our thoughts to an eastern vineyard, where the trellis bends with clusters, and a few strong shoots are left by the kindly husbandman to overhang the enclosure for the passer-by.
I. In the first place, consider THE BRANCH THAT BEARS FRUIT OVER THE WALL. It is one thing to bear fruit in the vineyard, and another to have such vigour that we also bear fruit beyond; and we speak now of the latter.
1. Fruitfulness to more than have claim upon us. Some have such claim; their relationship, their desert, their needs, appeal to us so forcibly and reasonably, that we wrong them if we refuse our sympathy and help; these are they who have right to the vintage--the children of the husbandmen, as it were, for whom the vine exists, and who are somewhat free to the grapes. But others have no such right, or have forfeited the right they had, the unloving and unlovable, those who abuse your kindness, those who bring their troubles on themselves, those who again fall when they have many times been raised, those who seem hopelessly bad and to have no redeeming trait. And there are those, of whom all this cannot be said, who are deserving, and yet have no claim on us--whose rights extend to some other vineyard, but not to ours. Now we take our text as symbolically speaking of usefulness to all these, the branch breaking away from its support, and reaching, with its grateful fruit, to those outside. And do we not need, my friends, to consider that? The good Samaritan in his kindness to the Jew that had fallen among thieves, was a branch that ran over the wall. Our Lords deed of mercy to the Syro-Phoenician woman was a branch that ran over the wall. Anal whilst it is right to give the bin-Jest of our life to those who have claim on the vine, it must be right to let some shoots trail to the larger world outside, and to the very grating of the prisoners cell.
2. Ministry to those outside our particular vineyard. Into every department of life Christianity casts some healing influence. There is much, indeed, for it to do yet; but it has been the originator or beneficent ally of all onward movements in the history of the race. See how its branches run over the wall; how contrary it is to the spirit of exclusiveness! Its blessings are for the Church, but, in a less degree, it blesses the world as well. And that warns us Christian people against exclusiveness in religious sympathy; exclusiveness is not Christianity. It were a bad day for any church when its thought, and effort, and means are spent only on its own work and wants, and it ceases to care with brotherly interest for other churches, Gods vast world-wide work. Let the main clusters, if you will, be for those for whom
God planted the vine, but see to it that strong fruitful branches run over the wall.
3. Refreshment to the casual passer-by. The text was suggested in passing a vineyard on the south side of the Alps, as outside the enclosure some unpruned shoots, with their just-formed grapes, were waving in the wind, to be perhaps a refreshment to some traveller in the summers heat. It is the picture of a Christian whose abundant inner life comes out unawares, as it were, for the benediction of any who may pass that way. Tired pilgrims pass us every hour, some oppressed with their burden, some parched with the worlds dust, some who have lost their strength in conflict, and some who thirst but for a tender look, a friendly utterance, a sympathetic grasp, and with these would go their way revived. Think of such finding this reviving in us!
II. Consider, secondly, THAT THIS IS THE MARK OF THE BRANCH OF THE TRUE VINE.
1. Christianity tends to the enlarging of our sympathies. It brings us into contact with Christ, and makes us partakers in His Spirit. Nothing is more striking or blessed in Scripture than the absence of exclusiveness in our Lords love and readiness to bless. Christianity is the being joined to Him, and he that is joined to the Lord is one spirit. In His people, then, this spirit of unexclusive sympathy exists in germ; and as they commune with Him it grows, and they spontaneously care for those He cares for.
2. Beside this, Christianity claims a deliberate consideration of others wants. We, then, that are strong, ought to bear the infirmities of the weak, and not to please ourselves; let every one of us please his neighbour for his good, for even Christ pleased not Himself; bear ye one anothers burdens, and so fulfil the law of Christ.
3. And Christianity results in unconscious, unchecked fruitfulness. Christianity is not so much a doing as a being. We are not Christians because we do this or that. Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them: I never knew you; depart from Me ye that work iniquity. Christianity is a new nature taking the place of ours, by which heart and mind, and character and life become Divine. Now our nature cannot appoint set times in which to express itself, nor fence off a few to whom alone it shall make itself known. Every branch of the Vine which
Jesus is, necessarily runs over the wall somewhere, bearing unconscious fruit not only for the vineyard it is expected to enrich, but also for the passer-by outside to pluck.
III. Then CONSIDER HOW THIS OVER-THE-WALL FRUITFULNESS MAY RE SECURED. The very word fruit teaches us. Distinguish between works and fruit. Works, says one, may be the actings of a legal spirit; they are done in obedience to laws; they may be performed perfunctorily, and are no part of ones nature. But fruit is the sign of life; it is not due to commands, nor even to effort; it is life spontaneously, naturally, sweetly giving itself forth. Now it is fruit of which we speak, fruit that Christ wants. Herein is My Father glorified that ye bear much fruit, so shall ye be My disciples. Then what is needed for this over-the-wall fruitfulness is the earnest culture of our spirituality. Culture the life, and the fruit comes of its own accord; branches running over the wall are but the exuberance of life. Let me give these three brief rules:
1. It depends on the measure in which we receive the life of Christ. Joseph is a fruitful bough. Only a bough. We are boughs, that is all; therefore we have no life in ourselves, and God does not require us to have any; the life is in the Vine--our life is hid with Christ; as a branch cannot bear fruit of itself except it abide in the vine, no more can ye except ye abide in Me . . . severed from Me, ye can do nothing.
2. And it depends on our fruitfulness to those nearest to us. For the strong shoots that trail outside will spring from the strong wood in the vineyard itself, and the dresser of the vines, we may be sure, will only permit the branch that does its duty first within to carry strength elsewhere. To bear fruit over the wall only, or chiefly, is to rob the Husbandman, for where He has planted us He means our richest grapes to grow. We must love our own best--our own family, our own church; our deepest sympathies and best energies are for those to whom God has given most claim upon them; and only when we have done that, He would have us not forget them that are without. Learn first to show piety at home; do good unto all men, but specially to them that are of the household of faith. And that is the successful order. It is by putting strength into our nearest duties, and fulfilling Christian love to those nearest to us, that we get the power for the ministry beyond. Bear ripe good fruit within the wall, then--for then it will be possible, and the Husbandman will permit it--let some branches run over.
3. And it depends on our submission to the Divine culture of our piety. For Joseph was the fruitful bough--Joseph, of whom it was said God made him fruitful in the land of his affliction. Every branch in Me that beareth fruit, He purgeth it, that it may bring forth more fruit. The fruitful branch is pruned closest, and if the shoots that stray over the enclosure are to bear grapes, some others must be nipped. Is not that blessed compensation (even were it all) for Christian suffering--more fruit to God and man? That is a price that must be paid for fruitfulness. The vine that bears much fruit is proud to stoop with it; the palm stands upright in a realm of sand. (C. New.)
The archers shot at him, but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob
Man helped by God:
I. STRENGTH FOR CONFLICT by contact with the strength of God. The word here rendered made strong might be translated made pliable, or flexible, conveying the notion of deftness and dexterity rather than of simple strength. It is practised strength that He will give, the educated hand and arm master of all the manipulation of the weapon.
II. The text not only gives the fact of Divine strength being bestowed, but also THE MANNER OF THE GIFT. What boldness of reverent familiarity there is in that symbol of the hands of God laid on the hand of the man. A true touch, as of hand to hand, conveys the grace. Nothing but contact will give us strength for conflict and for conquest. And the plain lesson, therefore, is--See to it that the contact is not broken by you. In all these things weare more than conquerors through Him that loved us. (A. Maclaren, D. D.)
Joseph attacked by the archers:
I. THE CRUEL ATTACK. The archers have sorely grieved him. Josephs enemies were archers. The original has it, masters of the arrows, that is, men who were well skilled in the use of the arrow. Though all weapons are alike approved by the warrior in his thirst for blood, there seems something more cowardly in the attack of the archer, than in that of the swordsman. The swordsman plants himself near you, foot to foot, and let you defend yourself and deal your blows against him; but the archer stands at a distance, hides himself in ambuscade, and without you knowing it, the arrow comes whizzing through the air, and perhaps penetrates your heart. Just so are the enemies of Gods people.
1. First, Joseph had to endure the archers of envy. When he was a boy, his father loved him. Therefore, his brethren hated him. Full often did they jeer at the youthful Joseph, when he retired to his prayers; when he was with them at a distance from his fathers house, he was their drudge, their slave; the taunt, the jeer, did often wound his heart, and the young child endured much secret sorrow. Truly the archers sorely shot at him. And, my brethren, do you hope, if you are the Lords Josephs, that you shall escape envy? I tell you, nay; that green-eyed monster envy lives in London as well as elsewhere, and he creeps into Gods church, moreover. Oh! it is hardest of all to be envied by ones brethren.
2. But a worse trial than this was to overtake him. The archers of temptation shot at him. You know it is opportunity that makes a man criminal, and he had abundant opportunity; but importunity will drive most men astray. To be haunted day by day by solicitations of the softest kind--to be tempted hour by hour--oh! it needs a strength superangelic, a might more than human, a strength which only God can grant, for a young man thus to cleanse his way, and take heed thereto according to Gods word. Truly the archers sorely grieved him and shot at him; but his bow abode in strength.
3. Then another host of archers assailed him: these were the archers of malicious calumny. Seeing that he would not yield to temptation, his mistress falsely accused him to her husband, and his lord, believing the voice of his wife, cast him into prison. There was poor Joseph. His character ruined in the eyes of man, and very likely looked upon with scorn even in the prison-house; base criminals went away from him as if they thought him viler than themselves, as if they were angels in comparison with him. Oh I it is no easy thing to feel your character gone, to think that you are slandered, that things are said of you that are untrue. Many a mans heart has been broken by this, when nothing else could make him yield. The archers sorely grieved him when he was so maligned, so slandered. Oh child of God, dost thou expect to escape these archers? Wilt thou never be slandered? Shalt thou never be calumniated? It is the lot of Gods servants, in proportion to their zeal, to be evil spoken of.
II. We have seen these archers shoot their flights of arrows; we will now go up the hill a little, behind a rock, to look at the SHIELDED WARRIOR and see how his courage is while the archers have sorely grieved him. What is he doing? His bow abideth in strength. Let us picture Gods favourite. The archers are down below. There is a parapet of rock before him; now and then he looks over it to see what the archers are about, but generally he keeps behind. In heavenly security he is set upon a rock, careless of all below. Let us follow the track of the wild goat, and behold the warrior in his fastness.
1. First, we notice that he has a bow himself, for we read that his bow abode in strength. He could have retaliated if he pleased, but he was very quiet and would not combat with them.
2. Mark well his quietness. His bow abideth. It is not rattling, it is not always moving, but it abides, it is quite still; he takes no notice of the attack. The archers sorely grieved Joseph, but his bow was not turned against them, it abode in strength. He turned not his bow on them. He rested while they raged. Doth the moon stay herself to lecture every dog that bayeth her? Doth the lion turn aside to rend each cur that barketh at him? Do the stars cease to shine because the nightingales reprove them for their dimness? Doth the sun stop in its course because of the officious cloud which veils it? Or doth the river stay because the willow dippeth its leaves into its waters? Ah! no; Gods universe moves on, and if men will oppose it, it heeds them not.
3. But we must not forget the next word: His bow abode in strength. Though his bow was quiet, it was not because it was broken. Josephs bow was like that of William the Conqueror, no man could bend it but Joseph himself; it abode in strength. I see the warrior bending his bow, how with his mighty arms he pulls it down and draws the string to make it ready. His bow abode in strength; it did not snap, it did not start aside. His chastity was his bow, and he did not lose that; his faith was his bow, and that did not yield, it did not break; his courage was his bow, and that did not fail him; his character, his honesty was his bow; nor did he cast it away.
III. The third thing in our text is the SECRET STRENGTH. The arms of his hands were made strong by the hands of the mighty God of Jacob.
1. First, notice concerning his strength, that it was real strength. It says, the arms of his hands, not his hands only. You know some people can do a great deal with their hands, but then it is often fictitious power; there is no might in the arm, there is no muscles, but of Joseph it is said, the arms of his hands were made strong. It was real potency, true muscle, real sinew, real nerve. Oh ye foes of God, ye think Gods people are despicable and powerless; but know that they have true strength from the omnipotence of their Father, a might substantial and divine. Your own shall melt away, and droop and die, like the snow upon the low mountains top, when the sun shines upon it, it melteth into water; but our vigour shall abide like the snow on the summit of the Alps, undiminished for ages. It is real strength.
2. Then observe that the strength of Gods Joseph is divine strength. His arms were made strong by God. Why does one of Gods ministers preach the Gospel powerfully? Because God gives him assistance. Why does Joseph stand against temptation? Because God gives him aid. The strength of a Christian is divine strength.
3. Again: I would have you notice in the text in what a blessedly familiar way God gives this strength to Joseph. It says, the arms of his hands were made strong by the hands of the mighty God of Jacob. Thus it represents God as putting his hands on Josephs hands, placing his arms on Josephs arms. In old times, when every boy had to be trained up to archery, if his father were worth so many pounds a year, you might see the father putting his hands on his boys hands and pulling the bow for him, saying, There, my son, in this manner draw the bow. So the text represents God as putting His hand on the hand of Joseph, and laying His broad arm along the arm of His chosen child, that he might be made strong. Like as a father teaches his children, so the Lord teaches them that fear Him. He puts His arms upon them.
4. This strength was covenant strength, for it is said, The arms of his hands were made strong by the hands of the mighty God of Jacob. Now, wherever you read of God of Jacob in the Bible, you may know that that respects Gods covenant with Jacob. Covenant mercies, covenant grace, covenant promises, covenant blessings, covenant help, covenant everything--the Christian must receive if he would enter into heaven. Now,Christian, the archers have sorely grieved you, and shot at you, and wounded you; but your bow abides in strength, and the arms of your hands are made strong. But do you know, O believer, that you are like your Master in this?
IV. That is our fourth point--A GLORIOUS PARALLEL. From thence is the shepherd, the stone of Israel, Jesus Christ was served just the same; the Shepherd, the Stone of Israel, passed through similar trials; He was shot at by the archers, He was grieved and wounded, but His bow abode in strength; His arms were made strong by the God of Jacob, and now every blessing rests upon the crown of the head of Him who was separated from His brethren. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v22Gen_49:22. Whose branches run over the wall.] “Transcend all…
CRITICAL NOTES.—
Gen_49:22. Whose branches run over the wall.] “Transcend all the usual boundaries of a well-enclosed garden. Joseph is, in prospect, the twofold tribe that bursts the bounds assigned to a twelfth of the chosen people, and overspreads the area of two tribes.” (Murphy.)—
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Gen_49:24. The shepherd the stone of Israel.] “His rock at Bethel, on whose support he slept as he pillowed his head upon the stone.” (Lange) “The fostering guardian as well as the solid foundation of his being.” (Murphy.)—
Gen_49:26. Separate from his brethren.] Distinguished from his brethren. “A separate one—in his personal consecration, as well as in his historical dignity.” (Lange.)—
Gen_49:27. Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and at night he shall divide the spoil.] The warlike boldness of the tribe appears in the history (Jdg_5:14); its distinguished archers and slingers (Jdg_20:16; 1Ch_8:39-40; 1Ch_12:2; 2Ch_14:7-8; 2Ch_17:17). Saul and Jonathan sprang from this tribe.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_49:22-26
THE BLESSING OF JOSEPH
The patriarch delights to dwell on this theme. The whole tone of his language changes; and he pours out his full soul in blessings upon the head of his long lost, but now restored and exalted son. He has the richest and largest benedictions for him who was the saviour of his house and the type of the coming Deliverer. All the father’s heart is here. There are three elements in this blessing of Joseph.
I. Prediction of his future greatness.
1. His extraordinary increase. He was to be as a “fruitful bough” planted “by a well.” His descendants would spread and flourish, like a tree planted by the rivers of water. (Psa_1:3). His “branches” would even “run over the wall;” they would outgrow their boundaries. The remarkable increase of this adopted tribe is recorded in Num_1:33-35; Joshua 16; Joshua 17; Deu_33:17.
2. His great prosperity.
(1.) All kinds of blessings were promised. “Blessings of heaven above.” (Gen_49:25). The uses and favours bestowed by the air, the rain, and the sun; and above all, spiritual blessings from on high, of which these were the natural symbols. “Blessings of the deep that lieth under.” The springs and streams, and the fertile soil; and chiefly those gifts which arise from God’s deep fountains of love, from Him with whom is the well of life. “Blessings of the breasts and of the womb.” A numerous offspring, children of the home, flocks and herds in abundance.
(2.) His blessings were to surpass all former instances. “The blessings of my father have prevailed above the blessings of my progenitors.” (Gen_49:26). They were to surpass those blessings which came upon Jacob from his father, as far as the old mountains tower above the earth. They were to rise until they reach the summits of the everlasting hills; as it were, a complete deluge of blessing.
(3.) His blessings are traced to their source. “The God of thy father who shall help thee.” “The Almighty,” who is able to control all adverse powers and to accomplish His will, who has the ability as well as the disposition to be good.
II. Praise of his character. He dwells upon what Joseph was and had been.
1. He had been a much tried man. “The archers have sorely grieved him, and shot at him, and hated him.” (Gen_49:23.)
(1.) The archers of envy and hatred. The envy of his brethren wounded his feelings, their cruel words like arrows pierced his soul, their hatred sold him into slavery.
(2.) The archers of temptation. He was tempted by an adulterous mistress. (Gen_39:7-19.)
(3.) The archers of persecution. He was imprisoned by his master, though he was innocent of wrong. Though supported by his integrity, yet he felt the trial. The iron entered his soul.
(4.) The archers of neglect and ingratitude. His patience was sorely tried by his fellow prisoner, who forgot him, leaving him to languish in his long imprisonment, when a word spoken in praise of such a benefactor might have brought deliverance.
2. He had gained the victory over his trials. “His bow abode in strength.” (Gen_49:24.) It was kept strongly strong, was never allowed to weaken or slacken, was always ready. (Job_29:20.) He was not one of those who faint in adversity. (Pro_24:10.) He always had great moral strength and firmness of character. His courage and self-possession never forsook him. The patriarch does not forget the Divine source of his strength; “The arms of his hands were made strong by the hands of the mighty God of Jacob.” (Gen_49:24.) The God who had shown His mightiness in Jacob’s own deliverance. “The stone of Israel” was the strong foundation of his life. “The Shepherd” of Israel was his guide and defence, his living, personal God.
III. His destiny the natural result of his character. His future might be judged from his past; for that contains in itself all the elements of true greatness.
1. His filial obedience. This was his peculiarity. He kept that commandment which has promise. He had learned to obey, and so he was fit to rule.
2. His desire for God’s glory. He had the fear of God before his eyes, and considered that his life was ordered by Divine wisdom for the good of others. (Gen_45:7-8.) He who thus glorifies God must be blessed. To show, further, how his future might be inferred from his past, consider:—
3. The operation of that principle by which God rewards in kind. Joseph was “separate from his brethren;” first by a painful exile, and now by a glorious promotion and distinction. This separation had the effect of forcing him back upon himself, and of fetching out and bringing to the surface the true greatness of his character. He was rewarded in kind—separated first by adversity, and then by superior rank and blessing.
4. The principle that God’s dealings in the past constitute a ground of hope and trust for the future. God hath and God shall is sound Scripture logic. (Psa_85:1-4; 2Co_1:10.) The goodness and grace of the past is a pledge for the future. We may be sure that our God will be always like Himself. “Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.” (Psa_63:7.)
5. The principle by which a firm and well-established godliness tends to continue. The figure which represented the vitality and increase of Joseph’s family was also true of his spiritual nature. His soul was like a tree planted by the rivers of water, ever full of vigorous life and bringing forth abundant fruit. He had overcome temptation, and thus had proved the strength of his character. He had been used to the ways of obedience until they had grown into a habit. He had enjoyed the favour of God until it became his chief delight. The natural tendency of a godly life (natural with the new nature) is to continue. “The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger.” (Job_17:9.)
SUGGESTIVE COMMENTS ON THE VERSES
Gen_49:22. The emblem of the “vine running over the wall” aptly denotes a population swelling beyond the compass of the bounds which they were to occupy. How strikingly this was fulfilled in the case of Joseph! (Jos_17:14-18.)—(Bush.)
Gen_49:23-24. The Divine favour forsook him not; he was preserved and relieved by the mighty God of Jacob, by whom he was delivered when his death was designed; preserved chaste when tempted to sin; rendered prosperous from the depth of his affliction; and finally advanced to great dignity, and made an instrument of most signal good to others. Thus his “low abode in strength,” denoting unconquered perseverance in a particular state or condition.—(Bush.)
The sound heart stands firm under greatest pressures (2Co_1:9; 2Co_1:12). Whereas, if a bone be broke, or but the skin rubbed up and raw, the lightest load will be troublesome. Hang heavy weights upon rotten boughs, they presently break. But Joseph’s were green, and had sap.—(Trapp.)
Gen_49:25. God “shall hear the heaven, the heaven shall hear the earth, and the earth shall hear the corn, wine, and oil;” the genealogy of all which is resolved into God (Hos_2:21-22).—(Trapp.)
The earth shall rise up against the wicked, and the heavens shall reveal their iniquity; but heaven and earth, and the waters below the earth, shall combine, under the control of Divine Providence, to furnish blessings to God’s people.—(Bush.)
Gen_49:26. To Joseph is given a double portion with a double measure of affection from a father’s heart. Like an overflowing flood his blessings have risen to the very summits of the perpetual hills in the conceptions of the venerable patriarch.—(Murphy.)
The spirit of his benediction was, by how much he was afflicted for the sake of others, by so much let him be blessed and honoured, and that to the latest posterity! And such is the mind of God, and all His true friends concerning a greater than Joseph (Heb_2:9; Rev_5:11-12; Rev_1:5-6).—(Fuller.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn vv23–24Gen 49:23 - Gen 49:24.
Genesis
‘THE HANDS OF THE MIGHTY GOD OF JACOB’
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Gen 49:23 - Gen 49:24.
These picturesque words are part of what purports to be one of the oldest pieces of poetry in the Bible-the dying Jacob’s prophetic blessing on his sons. Of these sons there are two over whom his heart seems especially to pour itself-Judah the ancestor of the royal tribe, and Joseph. The future fortunes of their descendants are painted in most glowing colours. And of these two, the blessing on the ‘son who was dead and is alive again, who was lost and is found’ is the fuller of tender desire and glad prediction. The words of our text are probably to be taken as prophecy, not as history-as referring to the future conflicts and victories of the tribe, not to the past trials and triumphs of its father. But be that as it may, they contain, in most vivid metaphor, the earliest utterance of a very familiar truth. They are the first hint of that thought which is caught up and expanded in many a later saying of psalmist, and prophet, and apostle. We hear their echoes in the great song ascribed to David ‘in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul’: ‘He teacheth my hands to war, so that a bow of steel is broken by mine arms’; and the idea receives its fullest carrying out and noblest setting forth, in the trumpet-call of the apostle, who had seen more formidable weapons and a more terrible military discipline in Rome’s legions than Jacob knew, and who pressed them into his stimulating call: ‘Be strong in the Lord, and in the power of His might.’ ‘Put on the whole armour of God.’ Strength for conflict by contact with the strength of God is the common thought of all these passages-a very familiar thought, which may perhaps be freshened for us by the singular intensity with which this metaphor of our text presents it. Look at the picture.-Here stands the solitary man, ringed all round by enemies full of bitter hate. Their arrows are on the string, their bows drawn to the ear. The shafts fly thick, and when they have whizzed past him, and he can be seen again, he stands unharmed, grasping his unbroken bow. The assault has shivered no weapon, has given no wound. He has been able to stand in the evil day-and look! a pair of great, gentle, strong hands are laid upon his hands and arms, and strength passes into his feebleness from the touch of ‘the hands of the mighty God of Jacob.’ So the enemy have two, not one, to reckon with. By the side of the hunted man stands a mighty figure, and it is His strength, not the mortal’s impotence, that has to be overcome. Some dream of such divine help in the struggle of battle has floated through the minds, and been enshrined in the legends, of many people, as when the panoplied Athene has been descried leading the Grecian armies, or, through the dust of conflict, the gleaming armour and white horses of the Twin Brethren were seen far in advance of the armies of Rome. But the dream is for us a reality. It is true that we go not to warfare at our own charges, nor by our own strength. If we love Him and try to make a brave stand against our own evil, and to strike a manful blow for God in this world, we shall not have to bear the brunt alone. Remember he who fights for God never fights without God.
There is a strange story in a later book of Scripture, which almost reads as if it had been modelled on some reminiscence of these words of the dying Jacob-and is, at any rate, a remarkable illustration of them. The kingdom of Israel, of which the descendants of Joseph were the most conspicuous part, was in the very crisis and agony of one of its Syrian wars. Its principal human helper was ‘fallen sick of the sickness whereof he died.’ And to his death-bed came, in a passion of perplexity and despair, the irresolute weakling who was then king, bewailing the impending withdrawal of the nation’s best defence. The dying Elisha, with curt authority, pays no heed to the tears of Joash, but bids him take bow and arrows. ‘And he said to the king of Israel, Put thine hand upon the bow,’ and he put his hand upon it; and ‘Elisha put his hands upon the king’s hands.’ Then, when the thin, wasted, transparent fingers of the old man were thus laid, guiding and infusing strength, by a strange paradox, into the brown, muscular hands of the young king, he tells him to open the casement that looked eastward towards the lands of the enemy, and, as the blinding sunshine and the warm air streamed into the sick-chamber, he bids him draw the bow. He was obeyed, and, as the arrow whizzed Jordanwards, the dying prophet followed its flight with words brief and rapid like it, ‘the arrow of the Lord’s deliverance.’ Here we have all the elements of our text singularly repeated-the dying seer, the king the representative of Joseph in the royal dignity to which his descendants have come, the arrows and the bow, the strength for conflict by the touch of hands that had the strength of God in them. The lesson of that paradox that the dying gave strength to the living, the feeble to the strong, was the old one which is ever new, that mere human power is weakness when it is strongest, and that power drawn from God is omnipotent when it seems weakest. And the further lesson is the lesson of our text, that our hands are then strengthened, when His hands are laid upon them, of whom it is written: ‘Thou hast a mighty arm: strong is Thy hand, and high is Thy right hand.
As a father in old days might have taken his little boy out to the butts, and put a bow into his hand, and given him his first lesson in archery, directing his unsteady aim by his own firmer finger, and lending the strength of his wrist to his child’s feebler pull, so God does with us. The sure, strong hand is laid on ours, and is ‘profitable to direct.’ A wisdom not our own is ever at our side, and ready for our service. We but dimly perceive the conditions of the conflict, and the mark at which we should aim is ever apt to be obscured to our perceptions. But in all cases where conscience is perplexed, or where the judgment is at fault, we may, if we will, have Him for our teacher. And when we know not where to strike the foes that seem invulnerable, like the warrior who was dipped in the magic stream, or clothed in mail impenetrable as rhinoceros’ hide, He will make us wise to know the one spot where a wound is fatal. We shall not need to fight as he that beats the air; to strike at random; or to draw our bow at a venture, if we will let Him guide us.
Or if ever the work be seen clearly enough, but our poor hands cannot take aim for very trembling, or shoot for fear of striking something very dear to us, He will steady our nerves and make our aim sure and true. We have often, in our fight with ourselves, and in our struggle to get God’s will done in the world, to face as cruel a perplexity as the father who had to split the apple on his son’s head. The evil against which we have to contend is often so closely connected with things very precious to us, that it is hard to smite the one when there is such danger of grazing the other. Many a time our tastes, our likings, our prejudices, our hopes, our loves, make our sight dim, and our pulses too tumultuous to allow of a good, long, steady gaze and a certain aim. It is hard to keep the arrow’s point firm when the heart throbs and the hand shakes. But in all such difficult times He is ready to help us. ‘Behold, we know not what to do, but our eyes are upon Thee,’ is a prayer never offered in vain.
The word that is here rendered ‘made strong,’ might be translated ‘made pliable,’ or ‘flexible’ conveying the notion of deftness and dexterity rather than that of simple strength. It is practised strength that He will give, the educated hand and arm, masters of the manipulation of the weapon. The stiffness and clumsiness of our handling, the obstinate rigidity as well as the throbbing feebleness of our arms, the dimness of our sight, may all be overcome. At His touch the raw recruit is as the disciplined veteran; the prophet who cannot speak because he is a child, gifted with a mouth and wisdom which all the adversaries shall not be able to gainsay nor to resist. Do not be disheartened by your inexperience, or by your ignorance; but as the prophet said to the young king, Take the bow and shoot. God’s strong hand will hold yours, and the arrow will fly true.
That strong hand is laid on ours, and lends its weight to our feeble pull. The bow is often too heavy for us to bend, but we do not need to strain our strength in the vain attempt to do it alone. Tasks seem too much for us. The pressure of our daily work overwhelms us. The burden of our daily anxieties and sorrows is too much. Some huge obstacle starts up in our path. Some great sacrifice for truth, honour, duty, which we feel we cannot make, is demanded of us. Some daring defiance of some evil, which has caught us in its toils, or which it is unfashionable to fight against, seems laid upon us. We cannot rise to the height of the occasion, or bring ourselves to the wrench that is required. Or the wearing recurrence of monotonous duties seems to take ail freshness out of our lives, and all spring out of ourselves; and we are ready to give over struggling any more, and let ourselves drift. Can we not feel that large hand laid on ours; and does not power, more and other than our own, creep into our numb and relaxed fingers? Yes, if we will let Him. His strength is made perfect in our weakness; and every man and woman who will make life a noble struggle against evil, vanity, or sin, may be very sure that God will direct and strengthen their hands to war, and their fingers to fight.
But the remarkable metaphor of the text not only gives the fact of divine strength being bestowed, but also the manner of the gift. What a boldness of reverent familiarity there is in that symbol of the hands of God laid on the hands of the man! How strongly it puts the contact between us and Him as the condition of our reception of power from Him! A true touch, as of hand to hand, conveys the grace. It is as when the prophet laid himself down with his warm lip on the dead boy’s cold mouth, and his heart beating against the still heart of the corpse, till the life passed into the clay, and the lad lived. So, if we may say it, our Quickener bends Himself over all our deadness, and by His own warmth reanimates us.
Perhaps this same thought is one of the lessons which we are meant to learn from the frequency with which our Lord wrought His miracles of healing by the touch of His hand. ‘Come and lay Thy hand on him, and he shall live.’ ‘And He put forth His hand and touched him, and said, I will, be thou clean.’ ‘Many said, He is dead; but Jesus took him by the hand and lifted him up, and he arose.’ The touch of His hand is healing and life. The touch of our hands is faith. In the mystery of His incarnation, in the flow of His sympathy, in the forth-putting of His power, He lays hold not on angels, but He lays hold on the seed of Abraham. By our lowly trust, by the forth-putting of our desires, we stretch ‘lame hands of faith,’ and, blessed be God! we do not ‘grope,’ but we grasp His strong hand and are held up.
The contact of our spirits with His Spirit is a contact far more real than the touch of earthly hands that grasp each other closest. There is ever some film of atmosphere between the palms. But ‘he that is joined to the Lord is one spirit,’ and he that clasps Christ’s outstretched hand of help with his outstretched hand of weakness, holds Him with a closeness to which all unions of earth are gaping gulfs of separation. You remember how Mary cast herself at Christ’s feet on the resurrection morning, and would have flung her arms round them in the passion of her joy. The calm word which checked her has a wonderful promise in it. ‘Touch me not, for I am not yet ascended to my Father’; plainly leading to the inference, ‘When I am ascended, then you may touch Me.’ And that touch will be more reverent, more close, more blessed, than any clasping of His feet, even with such loving hands, and is possible for us all for evermore.
Nothing but such contact will give us strength for conflict and for conquest. And the plain lesson therefore is-see to it, that the contact is not broken by you. Put away the metaphor, and the simple English of the advice is just this:-First, live in the desire and the confidence of His help in all your need, of His strength as all your power. As a part of that confidence-its reverse and under side, so to speak-cherish the profound sense of your own weakness.
‘In our own strength we nothing can;
Full soon were we down-ridden’-
as Luther has taught us to sing. Let there be a constant renewal, in the midst of your duties and trials, of that conscious dependence and feeling of insufficiency. Stretch out the empty hands to Him in that desire and hope, which, spoken or silent, is prayer. Keep the communications open, by which His strength flows into your souls. Let them not be choked with self-confidence, with vanities, with the rubbish of your own nature, or of the world. Do not twitch away your hands from under the strong hands that are laid so gently upon them. But let Him cover, direct, cherish, and strengthen your poor fingers till they are strong and nimble for all your work and warfare. If you go into the fight trusting to your own wit and wisdom, to the vigour of your own arm, or the courage of your own heart, that very foolhardy confidence is itself defeat, for it is sin as well as folly, and nothing can come of it but utter collapse and disaster. But if you will only go to your daily fight with yourself and the world, with your hand grasping God’s hand, you will be able to ‘withstand in the evil day, and having done all, to stand.’ The enemies may compass you about like bees, but in the name of the Lord you can destroy them. Their arrows may fly thick enough to darken the sun, but, as the proud old boast has it, ‘then we can fight in the shade’; and when their harmless points have buried themselves in the ground, you will stand unhurt, your unshivered bow ready for the next assault, and your hands made strong by the hands of the mighty God of Jacob. ‘In all these things we are more than conquerors, through Him that loved us.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv22, 24, 25, 26Joseph is a fruitful bough
Joseph is a fruitful bough
Here "Joseph" is a metonym that stands for his descendants. Jacob speaks about them as if they were a tree branch that produces a lot of fruit. This emphasizes that they will greatly increase in number. AT: "The descendants of Joseph are a fruitful bough" (See: Metonymy and Metaphor)
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bough
a main branch of a tree
whose branches climb over the wall
Branches that grow and extend over a wall are spoken of as if they were climbing. (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv22, 24, 25, 2649:22-26 This oracle treats Joseph more expansively than any…
49:22-26 This oracle treats Joseph more expansively than any of the others, for here the main blessing lay (see 1 Chr 5:1-2). Jacob lavished promises of victory and prosperity on Joseph’s two tribes. Ephraimites recorded as victorious in battle include Joshua (Josh 6, 8, 10, 12) and Deborah (Judg 4). Victorious descendants of Manasseh include Gideon (Judg 6–8) and Jephthah (Judg 11:1–12:7).
John Calvin 1540 · Public Domain On vv22, 25 22. Joseph is a fruitful bough. Others translate it,…
22. Joseph is a fruitful bough. Others translate it, “a son of honor,” and both are suitable; but I rather incline to the former sense, because it seems to me that it refers to the name Joseph, by which addition or increase is signified; although I have no objection to the similitude taken from a tree, vehicle, being planted near a fountain, draws from the watered earth the moisture and sap by which it grows the faster. The sum of the figure is, that he is born to grow like a tree situated near a fountain, so that, by its beauty and lofty stature, it may surmount the obstacles around it. For I do not interpret the words which follow to mean that there will be an assemblage of virgins upon the walls, whom the sight of the tree shall have attracted; but, by a continued metaphor, I suppose the tender and smaller branches to be called daughters. And they are said “to run over the wall” when they spread themselves far and wide. Besides, Jacob’s discourse does not relate simply to the whole tribe, nor is it a mere prophecy of future times; but the personal history of Joseph is blended with that of his descendants. Thus some things are peculiar to himself, and others belong to the two tribes of Ephraim and Manasseh. So when Joseph is said to have been “grieved,” this is wont to be referred especially to himself. And whereas Jacob has compared him to a tree; so he calls both his brethren and Potiphar, with his wife, “archers.” Afterwards, however, he changes the figure by making Joseph himself like a strenuous archer, whose bow abides in strength, and whose arms are not relaxed, nor have lost, in any degree, their vigor; by which expressions he predicts the invincible fortitude of Joseph, because he has yielded to no blows however hard and severe. At the same time we are taught that he stood, not by the power of his own arm, but as being strengthened by the hand of God, whom he distinguishes by the peculiar title of “the mighty God of Jacob,” because he designed his power to be chiefly conspicuous, and to shine most brightly in the Church. Meanwhile, he declares that the help by which Joseph was assisted, arose from hence, that God had chosen that family for himself For the holy fathers were extremely solicitous that the gratuitous covenant of God should be remembered by themselves and by their children, whenever any benefit was granted unto them. And truly it is a mark of shameful negligence, not to inquire from what fountain we drink water. In the mean time he tacitly censures the impious and ungodly fury of his ten sons; because, by attempting the murder of their brother, they, like the giants, had carried on war against God. He also admonishes them for the future, that they should rather choose to be protected by the guardianship of God, than to make him their enemy, seeing that he is alike willing to give help to all. And hence arises a consideration consolatory to all the pious, when they hear that the power of God resides in the midst of the Church, if they do but glory in him alone; as the Psalm teaches,
“Some trust in chariots, and some in horses; but we will invoke the name of the Lord our God.” (Psalm 20:7.)
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The sons of Jacob, therefore, must take care lest they, by confiding in their own strength, precipitate themselves into ruin; but must rather bear themselves nobly and triumphantly in the Lord.
What follows admits of various interpretations. Some translate it, “From thence is the shepherd, the stone of Israel;” as if Jacob would say, that Joseph had been the nourisher and rock, or stay of his house. Others read, “the shepherd of the stone,” in the genitive case, which I approve, except that they mistake the sense, by taking “stone” to mean family. I refer it to God, who assigned the office of shepherd to his servant Joseph, in the manner in which any one uses the service of a hireling to feed his flock. For whence did it arise that he nourished his own people, except that he was the dispenser of the Divine beneficence? Moreover, under this type, the image of Christ is depicted to us, who, before he should come forth as the conqueror of death and the author of life, was set as a mark of contradiction, (Hebrews 12:3,) against whom all cast their darts; as now also, after his example, the Church also must be transfixed with many arrows, that she may be kept by the wonderful help of God. Moreover, lest the brethren should maliciously envy Joseph, Jacob sets his victory in an amiable point of view to them, by saying that he had been liberated in order that he might become their nourisher or shepherd.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv22, 23, 24, 26 Hebrew, a son of increase.
Hebrew, a son of increase.
Hebrew, daughters.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–26 Gen 49:22 Joseph [is] a fruitful bough, [even] a…
Gen 49:22 Joseph [is] a fruitful bough, [even] a fruitful bough by a well; [whose] branches run over the wall:
Ver. 22. Joseph is a fruitful bough.] Of the vine, saith the Chaldee Paraphrast. But it may be, Jacob meant it of the Egyptian fig tree, whereof Solinus reporteth that it beareth fruit seven times in the year; pull one fig, and another presently puts forth, saith he. {a}
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{a} Uno anno septies fructus sufficit. Unde pomum decerpseris, alterum sine mora protuberat. - Solin.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv22–26 A fruitful bough, in regard of those two numerous…
A fruitful bough, in regard of those two numerous tribes which proceeded from his two sons.
By a well, or fountain, or water-course, which situation doth much further the growth of trees. See Psa 1:3; Eze 19:10.
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Whose branches run over the wall, i. e: which is planted by a wall, whose heat furthers its growth no less than the moisture of the water doth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v22 He closes with the blessings of his best beloved…
He closes with the blessings of his best beloved sons, Joseph and Benjamin; with these he will breathe his last.
I. The blessing of Joseph, which is very large and full. He is compared (Gen 49:22) to a fruitful bouth, or young tree; for God had made him fruitful in the land of his affliction; he owned it. Gen 41:52. His two sons were as branches of a vine, or other spreading plant, running over the wall. Note, God can make those fruitful, great comforts to themselves and others, who have been looked upon as dry and withered. More is recorded in the history concerning Joseph than concerning any other of Jacob's sons; and therefore what Jacob says of him is historical as well as prophetical. Observe,
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1. The providences of God concerning Joseph, Gen 49:23, Gen 49:24. These are mentioned to the glory of God, and for the encouragement of Jacob's faith and hope, that God had blessings in store for his seed. Here observe (1.) Joseph's straits and troubles, Gen 49:23. Though he now lived at ease and in honour, Jacob reminds him of the difficulties he had formerly waded through. He had had many enemies, here called archers, being skilful to do mischief, masters of their art of persecution. They hated him: there persecution begins. They shot their poisonous darts at him, and thus they sorely grieved him. His brethren, in his father's house, were very spiteful towards him, mocked him, stripped him, threatened him, sold him, thought they had been the death of him. His mistress, in the house of Potiphar, sorely grieved him, and shot at him, when she impudently assaulted his chastity (temptations are fiery darts, thorns in the flesh, sorely grievous to gracious souls); when she prevailed not in this, she hated him, and shot at him by her false accusations, arrows against which there is little fence but the hold God has in the consciences of the worst of men. Doubtless he had enemies in the court of Pharaoh, that envied his preferment, and sought to undermine him. (2.) Joseph's strength and support under all these troubles (Gen 49:24): His bow abode in strength, that is, his faith did not fail, but he kept his ground, and came off a conqueror. The arms of his hands were made strong, that is, his other graces did their part, his wisdom, courage, and patience, which are better than weapons of war. In short, he maintained both his integrity and his comfort through all his trials; he bore all his burdens with an invincible resolution, and did not sink under them, nor do any thing unbecoming him. (3.) The spring and fountain of this strength; it was by the hands of the mighty God, who was therefore able to strengthen him, and the God of Jacob, a God in covenant with him, and therefore engaged to help him. All our strength for the resisting of temptations, and the bearing of afflictions, comes from God: his grace is sufficient, and his strength is perfected in our weakness. (4.) The state of honour and usefulness to which he was subsequently advanced: Thence (from this strange method of providence) he became the shepherd and stone, the feeder and supporter, of God's Israel, Jacob and his family. Herein Joseph was a type, [1.] Of Christ; he was shot at and hated, but borne up under his sufferings (Isa 50:7-9), and was afterwards advanced to be the shepherd and stone. [2.] Of the church in general, and particular believers; hell shoots its arrows against the saints, but Heaven protects and strengthens them, and will crown them.
2. The promises of God to Joseph. See how these are connected with the former: Even by the God of thy father Jacob, who shall help thee, Gen 49:25. Note, Our experiences of God's power and goodness in strengthening us hitherto are our encouragements still to hope for help from him; he that has helped us will help: we may build much upon our Eben-ezers. See what Joseph may expect from the Almighty, even the God of his father. (1.) He shall help thee in difficulties and dangers which may yet be before thee, help thy seed in their wars. Joshua came from him, who commanded in chief in the wars of Canaan. (2.) He shall bless thee; and he only blesses indeed. Jacob prays for a blessing upon Joseph, but the God of Jacob commands the blessing. Observe the blessings conferred on Joseph. [1.] Various and abundant blessings: Blessings of heaven above (rain in its season, and fair weather in its season, and the benign influences of the heavenly bodies); blessings of the deep that lieth under this earth, which, compared with the upper world, is but a great deep, with subterraneous mines and springs. Spiritual blessings are blessings of heaven above, which we ought to desire and seek for in the first place, and to which we must give the preference; while temporal blessings, those of this earth, must lie under in our account and esteem. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. In the word of God, by which we are born again, and nourished up (Pe1 1:23; Pe1 2:2), there are to the new man blessings both of the womb and the breasts. [2.] Eminent and transcendent blessings, which prevail above the blessings of my progenitors, Gen 49:26. His father Isaac had but one blessing, and, when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now, at the latter end, a copious one for Joseph. The great blessing entailed upon that family was increase, which did not so immediately and so signally follow the blessings which Abraham and Isaac gave to their sons as it followed the blessing which Jacob gave to his; for, soon after his death, they multiplied exceedingly. [3.] Durable and extensive blessings: Unto the utmost bounds of the everlasting hills, including all the productions of the most fruitful hills, and lasting as long as they last, Isa 54:10. Note, the blessings of the everlasting God include the riches of the everlasting hills, and much more. Well, of these blessings it is here said, They shall be, so it is a promise, or, Let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it and a helmet to protect it. Joseph was separated from his brethren (so we read it) for a time; yet, as others read it, he was a Nazarite among his brethren, better and more excellent than they. Note, It is no new thing for the best men to meet with the worst usage, for Nazarites among their brethren to be cast out and separated from their brethren; but the blessing of God will make it up to them.
II. The blessing of Benjamin (Gen 49:27): He shall raven as a wolf; it is plain by this that Jacob was guided in what he said by a spirit of prophecy, and not by natural affection; else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foresees and foretels this, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoils of their enemies - that they should be active and busy in the world, and a tribe as much feared by their neighbours as any other: In the morning, he shall devour the prey, which he seized and divided over night. Or, in the first times of Israel, they shall be noted for activity, though many of them left-handed, Jdg 3:15; Jdg 20:16. Ehud the second judge, and Saul the first king, were of this tribe; and so also in the last times Esther and Mordecai, by whom the enemies of the Jews were destroyed, were of this tribe. The Benjamites ravened like wolves when they desperately espoused the cause of the men of Gibeah, those men of Belial, Jdg 20:14. Blessed Paul was of this tribe (Rom 11:1; Phi 3:5); and he did, in the morning of his day, devour the prey as a persecutor, but, in the evening, divided the spoil as a preacher. Note, God can serve his own purposes by the different tempers of men; the deceived and the deceiver are his.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv22–26 Even by the God of thy father, who shall…
Even by the God of thy father, who shall help thee,.... The same with the mighty God of Jacob, by whom his hands had been made strong, and he would be still helped, protected, and defended against his powerful enemies; and by whom Christ, the antitype, was helped as man and Mediator against his enemies, and to do all the work he engaged in; and by whom all the Lord's people are helped to fight his battles with their spiritual enemies, to withstand temptations, exercise every grace, and do the will and work of God:
and by the Almighty, who shall bless thee with blessings of heaven above; with those blessings which may be ascribed to the sun, moon, and stars, and their influences as means, and to the rain and dew which descend from thence; and as with such temporal blessings, so with spiritual ones in heavenly things in Christ:
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blessings of the deep that lieth under; of rivers, fountains and springs that rise out of the earth from below, which water and make fruitful:
blessings of the breasts, and of the womb an increase of children, and of cattle, and those healthy, thriving, and prosperous, which are great temporal mercies; as are the word and ordinances spiritual ones, those breasts of consolation, which such that are born again partake of, and grow thereby.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv22–25 Joseph is a fruitful bough, or young tree, for…
Joseph is a fruitful bough, or young tree, for God had made him fruitful in the land of his affliction, as branches of a vine, or other spreading plant, running over the wall.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv22–26 22. The son of a fruitful (vine) is Joseph;
22. The son of a fruitful (vine) is Joseph;
The son of a fruitful (vine) by the fountain:
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The daughters (branches) shoot over the wall.
23. They sorely afflicted him and contended with him;
The chief archers had him in hatred.
24. But his bow remained in strength,
And the arms of his hands were made strong
By the hand of the Mighty One of Jacob:
By the name of the Shepherd, the Rock of Israel.
25. By the God of thy father, for he helped thee;
And God All-sufficient, he blessed thee,
The blessing of the heavens from above,
And the blessings lying in the deep beneath,
The blessings of the breasts and of the womb
26. The blessings of thy father have prevailed
Over the blessings of the eternal mountains,
And the desirable things of the everlasting hills.
These shall be on the head of Joseph,
And on his crown who was separated from his brethren.
Verse 22. The sum of a fruitful vine] This appears to me to refer to Jacob himself, who was blessed with such a numerous posterity that in two hundred and fifteen years after this his own descendants amounted to upwards of 600,000 effective men; and the figures here are intended to point out the continual growth and increase of his posterity. Jacob was a fruitful tree planted by a fountain, which because it was good would yield good fruit; and because it was planted near a fountain, from being continually watered, would be perpetually fruitful. The same is used and applied to Jacob, De 33:28: The FOUNTAIN of JACOB shall be upon a land of corn, and wine, &c.
The daughters, בנות banoth, put here for branches, shoot over or run upon the wall.] Alluding probably to the case of the vine, which requires to be supported by a wall, trees, &c. Some commentators have understood this literally, and have applied it to the Egyptian women, who were so struck with the beauty of Joseph as to get upon walls, the tops of houses, &c., to see him as he passed by. This is agreeable to the view taken of the subject by the Koran. See Clarke on Ge 39:6.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv22–25 Gen 49:22. Joseph is a fruitful bough — Shooting…
Gen 49:22. Joseph is a fruitful bough — Shooting forth two luxuriant stems or branches, the two numerous tribes which proceeded from his sons; by a well — Or fountain, or water-course, where plants grow fastest. Thus David compares a godly man to “a tree planted by the rivers of waters:” Whose branches run over the wall — The heat of which furthers their growth no less than the moisture received from the water.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv22, 24, 25, 26 Run to and fro, &c. To behold his beauty;…
CHAPTER XLIX.
Run to and fro, &c. To behold his beauty; whilst his envious brethren turned their darts against him, &c. (Challoner) --- Joseph continued increasing, in spite of the envy of his brethren, and the calumny of Putiphar’s wife, who was too much enamoured of his beauty. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v22 JOSEPH-- (Gen 49:22-26)
JOSEPH-- (Gen 49:22-26)
a fruitful bough, &c.--denotes the extraordinary increase of that tribe (compare Num 1:33-35; Jos 17:17; Deu 33:17). The patriarch describes him as attacked by envy, revenge, temptation, ingratitude; yet still, by the grace of God, he triumphed over all opposition, so that he became the sustainer of Israel; and then he proceeds to shower blessings of every kind upon the head of this favorite son. The history of the tribes of Ephraim and Manasseh shows how fully these blessings were realized.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv22–26 22. Joseph — When the patriarch turns to Joseph,…
22. Joseph — When the patriarch turns to Joseph, all the affection and tenderness of his soul seem to break forth in rapturous song. It remains for him now only to bless the two sons of Rachel, and then die. Three expressions in this verse serve to portray the fruitfulness and glory of the tribe of Joseph. 1) Son of a fruit tree; that is, branch, scion, or outgrowth of a fruit tree; transplanted from the main stock. 2) The fruitfulness of the tree and its branches is enhanced by its standing over a fountain. Comp. Psa_1:3. 3) So fruitful and luxuriant is the tree that its boughs beget other boughs; the sons beget daughters, which spread and climb upon the wall beside which the tree is supposed to be planted. This great luxuriance of growth points to Joseph as having, through his two sons, a double inheritance; for this was the birthright given to him. 1Ch_5:1.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–26 22. Joseph] The blessing of Joseph extends over Gen_49:22-26.…
22. Joseph] The blessing of Joseph extends over Gen_49:22-26. Its subject matter falls into four divisions: (1) Joseph’s prosperity under the simile of a vine (Gen_49:22); (2) his contest with bitter foes (Gen_49:23); (3) the invocation for aid from the God of Jacob (Gen_49:24-25 a); (4) the blessing from heaven, sea, and earth, pronounced upon Joseph (25b, 26).
The elaborate eulogy pronounced on Joseph reflects the predominance of Ephraim and Manasseh among the tribes of Israel, in virtue both of their central position in Canaan and of their power and wealth. The impression we derive from this description of Joseph is that of 1Ch_5:1-2, “his (Reuben’s) birthright was given unto the sons of Joseph … Judah prevailed above his brethren, and of him came the prince; but the birthright was Joseph’s.”
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The text in the following verses has in several places suffered from corruption. The meaning is often very obscure, and no certainty of translation is to be looked for.
A fruitful bough] Heb. the son of a fruitful tree. The word “fruitful” in the original contains a play upon the name “Ephraim”; see note on Gen_41:52; cf. Jos_17:14 ff. “Bough” is probably that of a vine. Cf. Psa_128:3; Isa_32:12, “the fruitful vine.” The simile is that of a young fruitful tree, planted near a spring, whose tendrils trail down over the wall.
by a fountain] i.e. in a fertile spot. In Canaan, wherever there was moisture, there was fertility.
The versions give an entirely different rendering.
run over the wall] The branches and tendrils of the strongly growing vine throw themselves over the wall, which has been built for their protection and training. They hang down in graceful luxuriance, a pretty metaphor from nature.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22–26 (22) A fruitful bough.—Literally the words are, “Son of…
(22) A fruitful bough.—Literally the words are, “Son of a fruitful tree is Joseph; son of a fruitful tree by a fountain: the daughters spread over the wall.” That is, Joseph is like a fruitful tree planted near a fountain of living water, and of which the branches, or suckers, springing from it overtop the wall built round the spring for its protection. This fruitfulness of Joseph was shown by the vast number of his descendants.
(22-26) Joseph.—The blessing of Joseph is, in many particulars, the most remarkable of them all. Jacob throughout it seems struggling with himself, and anxious to bestow more than was in his power. Joseph was his dearest son, the child of his chief and most beloved wife; he was, too, the saviour of Israel’s family, and the actual ruler of Egypt; and his father had even bestowed upon him the portion of the firstborn in giving him two tribes, and to the rest but one. Nevertheless, he cannot bestow upon him the sovereignty. In clear terms he had described Judah as the lion, whose lordly strength should give Israel victory and dominion, and the sceptre must remain his until He whose right it is to rule should come. And thus Jacob magnifies again and again, but in obscure terms, his blessing upon Joseph, which, when analyzed, amounts simply to excessive fruitfulness, with no Messianic or spiritual prerogative. Beginning with this, Jacob next dwells upon Joseph’s trials, and upon the manliness with which he had borne and overcome them; and then magnifies the blessedness of the earthly lot of his race, won for them by the personal worth of Joseph, with a description of which Jacob ends his words.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22, 26 Vers. 22-26. Joseph is a fruitful bough, even a…
Vers. 22-26. Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall literally, son of a fruit tree, Joseph; son o/a fruit tree at the well; daughters run (each one of them: vide Gesenius, "Grammar," 4) over the wall. The structure of the clauses, the order of the words, the repetition of the thoughts, supply a glimpse into the fond emotion with which the aged prophet approached the blessing of his beloved son Joseph. Under the image of a fruit tree, probably a vine, as in Psalm 80., planted by a well, whence it draws forth necessary moisture, and, sending forth its young twigs or offshoots over the supporting walls, he pictures the fruitfulness and prosperity which should afterwards attend the tribes of Ephraim and Manasseh, as the twofold representative of Joseph, with perhaps a backward glance at the service which Joseph had performed in Egypt by gathering up and dispensing the produce of the land for the salvation of his family and people. The archers have sorely grieved him, and shot at him, and hated him literally, they provoked him, and shot at, and laid snares for him, masters of arrows, though Kalisch translates Wbrow; and they assembled in multitudes, which yields a sense sufficiently clear. It is sometimes alleged (Keil, Lange, "Speaker"s Commentary") that the words contain no allusion to the personal history of Joseph, but solely to the later fortunes of the tribes of Ephraim and Manasseh; but even if they do point to the subsequent hostilities which Joseph"s descendants should incur (Jos_17:16-18; Jud 12:4-6) it is almost morally certain that the image of the shooting archers which he selects to depict their adversaries was suggested to his mind by the early lot of his beloved son (Calvin, Rosenm Kalisch, Gerlach, Murphy, and others). But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob. Notwithstanding the multitudinous and fierce assaults which had been made on Joseph, he had risen superior to his adversaries; his bow had continued firm and unbroken (cf. 1Sa_2:4; Job_12:19 Job_33:19) and his arms had been rendered activeand flexible neither ejxeluqh tanwn ceirov aujtwn, (LXX), dissoluta sunt vincula brachiorum et manuum (Vulgate), as if Joseph s enemies were the subjects referred to; nor, "Therefore gold was placed upon his arms (Onkelos, Raehi, and others), referring to the gift of Pharaoh"s ring by the hands of the Mighty One of Jacob, i.e. God, who had proved himself to be Jacob"s Mighty One by the powerful protection vouchsafed to his servant The title here ascribed to God occurs afterwards Isa_1:24. From thence is the shepherd, the stone of Israel. If the clause is parenthetical, it may signify either that from the time of Joseph"s exaltation he became the shepherd (who sustained) and the stone of (i.e. the rock which supported) Israel (Oleaster); or that from God, the Mighty One of Jacob, Joseph received strength to become the shepherd and stone of Israel (Pererius, Ainsworth, Lawson, Patrick, and others), in which capacity he served as a prefiguration of the Good Shepherd who was also to become the Rock or Foundation of his Church (Calvin, Pererius, Candiish, &c.); but if the clause is rather co-ordinate with that which precedes and that which follows, as the introductory particle mi appears to suggest, then the words "shepherd and stone of Israel" will apply to God, and the sentiment will be that the hands of Joseph were made strong from the hands of the Mighty One of Jacob, from there (i.e. from there where is, or from him who is) the Shepherd, the Stone of Israel (Keil, Kalisch, Murphy, Gerlach, Lange, et alii). Even by the God of thy father, who shall help thee (literally, from the (led of thy father, and he shall help thee, i.e. who shall help thee); and by the Almighty, who shall bless thee literally, and with (sc. the aid of) the Almighty, and he shall bless thee. It is unnecessary to change taew. into laew (LXX, Vulgate, Samaritan, Syriac, Ewald), or to insert mi before tae, as thus, taeme (Knobel, Rosenm Kalisch), since tae may be understood here, as in Gen_4:1 Gen_5:24, in the sense of helpful communion (Keil) with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb. "From the God of Jacob, and by the help of the Almighty, should the rain and dew of heaven, (Gen_27:28) and fountains and brooks which spring from the great deep or the abyss of the earth, pour their fertilizing waters over Joseph"s land, so that everything that had womb and breast should become pregnant, bring forth and suckle" (Keil). The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills. The meaning is, according to this rendering, which some adopt (the Targums, Vulgate, Syriac, Saadias, Rosenm Lange, Murphy, et alii), that the blessings which Jacob pronounced upon Joseph surpassed those which he himself had received from Abraham and Isaac, either as far as the primary mountains towered above the earth (Keil, Murphy), or, while exceeding the benedictions of his ancestors, those now delivered by himself would last while the hills endured (Rosenm "Speaker"s Commentary"). But the words may be otherwise rendered: "The blessings of thy father prevail over, are mightier than the blessings of the mountains of eternity, the delight, or glory, or loveliness of the hills of eternity (LXX, Dathe, Michaelis, Gesenius, Bohlen, Kalisch, Gerlach, and others); and in favor of this may be adduced the beautiful parallelism between the last two clauses, which the received translation overlooks. They shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren literally, of him, the separated (from nazar, to separate) from his brethren (Onkelos, Rashi, Rosenm Keil, and others), though by some different renderings are preferred, as, e.g., the crowned among his brethren (LXX Syriac, Targum of Jerusalem, Kimchi, Kalisch, Gerlach), taking nazir to signify he who wears the nezer, or royal diadem.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv22, 24 Joseph is a fruitful bough
Gen_49:22-26
Joseph is a fruitful bough
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The blessing of Joseph:
I.
PREDICTION OF HIS FUTURE GREATNESS.
1. His extraordinary increase.
2. His great prosperity.
(1) All kinds of blessings were promised.
(2) His blessings were to surpass all former instances.
(3) His blessings are traced to their source.
II. PRAISE OF HIS CHARACTER.
1. He had been a much-tried man (verse23).
(1) The archers of envy and hatred.
(2) The archers of temptation.
(3) The archers of persecution.
(4) The archers of neglect and ingratitude.
2. He had gained the victory over his trials (Gen_49:24).
III. HIS DESTINY THE NATURAL RESULT OF HIS CHARACTER.
1. His filial obedience.
2. His desire for Gods glory.
3. The operation of that principle by which God rewards in kind.
4. The principle that Gods dealings in the past constitute a ground of hope and trust for the future.
5. The principle by which a firm and well-established godliness tends to continue. (T. H. Leale.)
The fruitful bough:
I. IN HIS UNION WITH CHRIST, THE CHRISTIAN IS AS A BOUGH.
1. Union with Christ.
2. Dependence upon Christ.
3. Sustentation from Christ.
II. IN THE RESULTS OF HIS UNION WITH CHRIST, THE CHRISTIAN IS AS A FRUITFUL BOUGH.
1. Some united, but dead.
2. Some living, but fruitless.
III. IN THE SOURCE OF HIS FERTILITY, THE CHRISTIAN IS AS A FRUITFUL BOUGH BY A WELL. As the bough drinks of the spring through the tree, so the Christian drinks of spiritual blessings through Christ.
1. Secretly.
2. Constantly.
IV. IN THE HIGHER ATTAINMENTS OF SPIRITUAL LIFE, THE CHRISTIAN IS AS A FRUITFUL BOUGH BY A WELL WHOSE BRANCHES RUN OVER THE WALL.
1. Over the wall of sectarian prejudices.
2. Over the wall of unbelieving doubt.
3. Over the wall that separates the world from the Church, and blesses the dying, with fruit.
4. Over the wall that separates earth from heaven, and looks
within the veil. (W. H. Burton.)
The blessing of Joseph--Joseph is a fruitful bough, even a fruitful bough by a well. In these words we are reminded of our Lords own statement (Joh_15:5), I am the vine, ye are the branches. The Christian is only a bough of the Tree of Life. But he is to be a fruitful bough. Herein is My Father glorified, said our blessed Lord, that ye bear much fruit; so shall ye be My disciples. And how is this fruitfulness produced? The passage shows us: a fruitful bough by a well. The believer is to live near to Christ, the well of living waters, and to be drawing forth all his nourishment from Christ by the Holy Spirit. The roots of the tree draw forth the waters from the well, and send them up into all its branches. Thus the bough becomes beautiful and fruitful. And the well is hidden. The process goes on in secret, but, notwithstanding, it is an unceasing process. Mark, also, that the branches of this fruitful bough are said to run over the wall. The believers fruit must be seen--seen by all who pass by. Alas! only the foliage is too often seen l But the world looks beneath all. But now observe how the patriarch passes rapidly from the figure of a fruitful branch to that of a military warrior: But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob. True faithfulness is ever linked with the cross, and also with warfare. Fight the good fight of faith; put on the whole armour of God; quit you like men; be strong--such are the expressions used to show us our true position in this world. There is an inseparable connection between life and faithfulness, between the cross and the warfare. But the bow abiding in strength points also to Christ. It tells us of the strong, unyielding position in which He would carry on His government (see Rev_6:1-2). And we see the arms of the hands of the true Joseph made strong--in the power of His exalted position at the right hand of the Father--by the mighty God of Jacob. In beautiful keeping with this we see the white horse--always the emblem of victory--victory in holiness, purity, and truth. Let us now return to the rest of the passage: from thence--i.e., the mighty God--is the Shepherd, the Stone of Israel. We must read the passage correctly: The arms of his hands were made strong by the hands of the mighty God of Jacob, even from the Shepherd and Stone of Israel. Thus we find here that Josephs hands were made strong for his work by the mighty God of Jacob, the Shepherd and Stone of Israel. He who is the mighty God is the great Shepherd of His sheep, and the great Foundation Stone of Israel. And now the blessings promised and to be prayed for are described: blessings of heaven above, blessings of the deep that lieth under. They begin with heaven, and they take in the earth. This is ever Gods order. The patriarch continues: blessings of the breast and the womb. Jacob prays that his son may be blessed from heaven with rain and dew, and with fountains and brooks which spring from the great deep or abyss of the earth, so that everything that had womb and breast in the natural world should become pregnant, bring forth, and suckle. He then continues: The blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills. The blessings which Jacob implored for his son Joseph were to surpass the blessings which his parents had transmitted to him, as far as the great mountains towered above the earth. These blessings were to descend upon the head of Joseph, and on the crown of the head of the separated one from among his brethren. As we read these promises and prayers for blessing on Joseph, our thoughts are carried forward to the Lord Jesus Christ. Language seems to fail the old patriarch in his longings for blessings on his son; but as we see Jesus, the separated One, we behold these desires fulfilled. (F. Whitfield, M. A.)
Over-the-wall fruitfulness
Joseph is a fruitful bough, whose branches run over the wall (Gen_49:22). These words remind us of our Lord saying, I am the vine, ye are the branches; he that abideth in Me, and I in him, the same bringeth forth much fruit. And they take our thoughts to an eastern vineyard, where the trellis bends with clusters, and a few strong shoots are left by the kindly husbandman to overhang the enclosure for the passer-by.
I. In the first place, consider THE BRANCH THAT BEARS FRUIT OVER THE WALL. It is one thing to bear fruit in the vineyard, and another to have such vigour that we also bear fruit beyond; and we speak now of the latter.
1. Fruitfulness to more than have claim upon us. Some have such claim; their relationship, their desert, their needs, appeal to us so forcibly and reasonably, that we wrong them if we refuse our sympathy and help; these are they who have right to the vintage--the children of the husbandmen, as it were, for whom the vine exists, and who are somewhat free to the grapes. But others have no such right, or have forfeited the right they had, the unloving and unlovable, those who abuse your kindness, those who bring their troubles on themselves, those who again fall when they have many times been raised, those who seem hopelessly bad and to have no redeeming trait. And there are those, of whom all this cannot be said, who are deserving, and yet have no claim on us--whose rights extend to some other vineyard, but not to ours. Now we take our text as symbolically speaking of usefulness to all these, the branch breaking away from its support, and reaching, with its grateful fruit, to those outside. And do we not need, my friends, to consider that? The good Samaritan in his kindness to the Jew that had fallen among thieves, was a branch that ran over the wall. Our Lords deed of mercy to the Syro-Phoenician woman was a branch that ran over the wall. Anal whilst it is right to give the bin-Jest of our life to those who have claim on the vine, it must be right to let some shoots trail to the larger world outside, and to the very grating of the prisoners cell.
2. Ministry to those outside our particular vineyard. Into every department of life Christianity casts some healing influence. There is much, indeed, for it to do yet; but it has been the originator or beneficent ally of all onward movements in the history of the race. See how its branches run over the wall; how contrary it is to the spirit of exclusiveness! Its blessings are for the Church, but, in a less degree, it blesses the world as well. And that warns us Christian people against exclusiveness in religious sympathy; exclusiveness is not Christianity. It were a bad day for any church when its thought, and effort, and means are spent only on its own work and wants, and it ceases to care with brotherly interest for other churches, Gods vast world-wide work. Let the main clusters, if you will, be for those for whom
God planted the vine, but see to it that strong fruitful branches run over the wall.
3. Refreshment to the casual passer-by. The text was suggested in passing a vineyard on the south side of the Alps, as outside the enclosure some unpruned shoots, with their just-formed grapes, were waving in the wind, to be perhaps a refreshment to some traveller in the summers heat. It is the picture of a Christian whose abundant inner life comes out unawares, as it were, for the benediction of any who may pass that way. Tired pilgrims pass us every hour, some oppressed with their burden, some parched with the worlds dust, some who have lost their strength in conflict, and some who thirst but for a tender look, a friendly utterance, a sympathetic grasp, and with these would go their way revived. Think of such finding this reviving in us!
II. Consider, secondly, THAT THIS IS THE MARK OF THE BRANCH OF THE TRUE VINE.
1. Christianity tends to the enlarging of our sympathies. It brings us into contact with Christ, and makes us partakers in His Spirit. Nothing is more striking or blessed in Scripture than the absence of exclusiveness in our Lords love and readiness to bless. Christianity is the being joined to Him, and he that is joined to the Lord is one spirit. In His people, then, this spirit of unexclusive sympathy exists in germ; and as they commune with Him it grows, and they spontaneously care for those He cares for.
2. Beside this, Christianity claims a deliberate consideration of others wants. We, then, that are strong, ought to bear the infirmities of the weak, and not to please ourselves; let every one of us please his neighbour for his good, for even Christ pleased not Himself; bear ye one anothers burdens, and so fulfil the law of Christ.
3. And Christianity results in unconscious, unchecked fruitfulness. Christianity is not so much a doing as a being. We are not Christians because we do this or that. Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them: I never knew you; depart from Me ye that work iniquity. Christianity is a new nature taking the place of ours, by which heart and mind, and character and life become Divine. Now our nature cannot appoint set times in which to express itself, nor fence off a few to whom alone it shall make itself known. Every branch of the Vine which
Jesus is, necessarily runs over the wall somewhere, bearing unconscious fruit not only for the vineyard it is expected to enrich, but also for the passer-by outside to pluck.
III. Then CONSIDER HOW THIS OVER-THE-WALL FRUITFULNESS MAY RE SECURED. The very word fruit teaches us. Distinguish between works and fruit. Works, says one, may be the actings of a legal spirit; they are done in obedience to laws; they may be performed perfunctorily, and are no part of ones nature. But fruit is the sign of life; it is not due to commands, nor even to effort; it is life spontaneously, naturally, sweetly giving itself forth. Now it is fruit of which we speak, fruit that Christ wants. Herein is My Father glorified that ye bear much fruit, so shall ye be My disciples. Then what is needed for this over-the-wall fruitfulness is the earnest culture of our spirituality. Culture the life, and the fruit comes of its own accord; branches running over the wall are but the exuberance of life. Let me give these three brief rules:
1. It depends on the measure in which we receive the life of Christ. Joseph is a fruitful bough. Only a bough. We are boughs, that is all; therefore we have no life in ourselves, and God does not require us to have any; the life is in the Vine--our life is hid with Christ; as a branch cannot bear fruit of itself except it abide in the vine, no more can ye except ye abide in Me . . . severed from Me, ye can do nothing.
2. And it depends on our fruitfulness to those nearest to us. For the strong shoots that trail outside will spring from the strong wood in the vineyard itself, and the dresser of the vines, we may be sure, will only permit the branch that does its duty first within to carry strength elsewhere. To bear fruit over the wall only, or chiefly, is to rob the Husbandman, for where He has planted us He means our richest grapes to grow. We must love our own best--our own family, our own church; our deepest sympathies and best energies are for those to whom God has given most claim upon them; and only when we have done that, He would have us not forget them that are without. Learn first to show piety at home; do good unto all men, but specially to them that are of the household of faith. And that is the successful order. It is by putting strength into our nearest duties, and fulfilling Christian love to those nearest to us, that we get the power for the ministry beyond. Bear ripe good fruit within the wall, then--for then it will be possible, and the Husbandman will permit it--let some branches run over.
3. And it depends on our submission to the Divine culture of our piety. For Joseph was the fruitful bough--Joseph, of whom it was said God made him fruitful in the land of his affliction. Every branch in Me that beareth fruit, He purgeth it, that it may bring forth more fruit. The fruitful branch is pruned closest, and if the shoots that stray over the enclosure are to bear grapes, some others must be nipped. Is not that blessed compensation (even were it all) for Christian suffering--more fruit to God and man? That is a price that must be paid for fruitfulness. The vine that bears much fruit is proud to stoop with it; the palm stands upright in a realm of sand. (C. New.)
The archers shot at him, but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob
Man helped by God:
I. STRENGTH FOR CONFLICT by contact with the strength of God. The word here rendered made strong might be translated made pliable, or flexible, conveying the notion of deftness and dexterity rather than of simple strength. It is practised strength that He will give, the educated hand and arm master of all the manipulation of the weapon.
II. The text not only gives the fact of Divine strength being bestowed, but also THE MANNER OF THE GIFT. What boldness of reverent familiarity there is in that symbol of the hands of God laid on the hand of the man. A true touch, as of hand to hand, conveys the grace. Nothing but contact will give us strength for conflict and for conquest. And the plain lesson, therefore, is--See to it that the contact is not broken by you. In all these things weare more than conquerors through Him that loved us. (A. Maclaren, D. D.)
Joseph attacked by the archers:
I. THE CRUEL ATTACK. The archers have sorely grieved him. Josephs enemies were archers. The original has it, masters of the arrows, that is, men who were well skilled in the use of the arrow. Though all weapons are alike approved by the warrior in his thirst for blood, there seems something more cowardly in the attack of the archer, than in that of the swordsman. The swordsman plants himself near you, foot to foot, and let you defend yourself and deal your blows against him; but the archer stands at a distance, hides himself in ambuscade, and without you knowing it, the arrow comes whizzing through the air, and perhaps penetrates your heart. Just so are the enemies of Gods people.
1. First, Joseph had to endure the archers of envy. When he was a boy, his father loved him. Therefore, his brethren hated him. Full often did they jeer at the youthful Joseph, when he retired to his prayers; when he was with them at a distance from his fathers house, he was their drudge, their slave; the taunt, the jeer, did often wound his heart, and the young child endured much secret sorrow. Truly the archers sorely shot at him. And, my brethren, do you hope, if you are the Lords Josephs, that you shall escape envy? I tell you, nay; that green-eyed monster envy lives in London as well as elsewhere, and he creeps into Gods church, moreover. Oh! it is hardest of all to be envied by ones brethren.
2. But a worse trial than this was to overtake him. The archers of temptation shot at him. You know it is opportunity that makes a man criminal, and he had abundant opportunity; but importunity will drive most men astray. To be haunted day by day by solicitations of the softest kind--to be tempted hour by hour--oh! it needs a strength superangelic, a might more than human, a strength which only God can grant, for a young man thus to cleanse his way, and take heed thereto according to Gods word. Truly the archers sorely grieved him and shot at him; but his bow abode in strength.
3. Then another host of archers assailed him: these were the archers of malicious calumny. Seeing that he would not yield to temptation, his mistress falsely accused him to her husband, and his lord, believing the voice of his wife, cast him into prison. There was poor Joseph. His character ruined in the eyes of man, and very likely looked upon with scorn even in the prison-house; base criminals went away from him as if they thought him viler than themselves, as if they were angels in comparison with him. Oh I it is no easy thing to feel your character gone, to think that you are slandered, that things are said of you that are untrue. Many a mans heart has been broken by this, when nothing else could make him yield. The archers sorely grieved him when he was so maligned, so slandered. Oh child of God, dost thou expect to escape these archers? Wilt thou never be slandered? Shalt thou never be calumniated? It is the lot of Gods servants, in proportion to their zeal, to be evil spoken of.
II. We have seen these archers shoot their flights of arrows; we will now go up the hill a little, behind a rock, to look at the SHIELDED WARRIOR and see how his courage is while the archers have sorely grieved him. What is he doing? His bow abideth in strength. Let us picture Gods favourite. The archers are down below. There is a parapet of rock before him; now and then he looks over it to see what the archers are about, but generally he keeps behind. In heavenly security he is set upon a rock, careless of all below. Let us follow the track of the wild goat, and behold the warrior in his fastness.
1. First, we notice that he has a bow himself, for we read that his bow abode in strength. He could have retaliated if he pleased, but he was very quiet and would not combat with them.
2. Mark well his quietness. His bow abideth. It is not rattling, it is not always moving, but it abides, it is quite still; he takes no notice of the attack. The archers sorely grieved Joseph, but his bow was not turned against them, it abode in strength. He turned not his bow on them. He rested while they raged. Doth the moon stay herself to lecture every dog that bayeth her? Doth the lion turn aside to rend each cur that barketh at him? Do the stars cease to shine because the nightingales reprove them for their dimness? Doth the sun stop in its course because of the officious cloud which veils it? Or doth the river stay because the willow dippeth its leaves into its waters? Ah! no; Gods universe moves on, and if men will oppose it, it heeds them not.
3. But we must not forget the next word: His bow abode in strength. Though his bow was quiet, it was not because it was broken. Josephs bow was like that of William the Conqueror, no man could bend it but Joseph himself; it abode in strength. I see the warrior bending his bow, how with his mighty arms he pulls it down and draws the string to make it ready. His bow abode in strength; it did not snap, it did not start aside. His chastity was his bow, and he did not lose that; his faith was his bow, and that did not yield, it did not break; his courage was his bow, and that did not fail him; his character, his honesty was his bow; nor did he cast it away.
III. The third thing in our text is the SECRET STRENGTH. The arms of his hands were made strong by the hands of the mighty God of Jacob.
1. First, notice concerning his strength, that it was real strength. It says, the arms of his hands, not his hands only. You know some people can do a great deal with their hands, but then it is often fictitious power; there is no might in the arm, there is no muscles, but of Joseph it is said, the arms of his hands were made strong. It was real potency, true muscle, real sinew, real nerve. Oh ye foes of God, ye think Gods people are despicable and powerless; but know that they have true strength from the omnipotence of their Father, a might substantial and divine. Your own shall melt away, and droop and die, like the snow upon the low mountains top, when the sun shines upon it, it melteth into water; but our vigour shall abide like the snow on the summit of the Alps, undiminished for ages. It is real strength.
2. Then observe that the strength of Gods Joseph is divine strength. His arms were made strong by God. Why does one of Gods ministers preach the Gospel powerfully? Because God gives him assistance. Why does Joseph stand against temptation? Because God gives him aid. The strength of a Christian is divine strength.
3. Again: I would have you notice in the text in what a blessedly familiar way God gives this strength to Joseph. It says, the arms of his hands were made strong by the hands of the mighty God of Jacob. Thus it represents God as putting his hands on Josephs hands, placing his arms on Josephs arms. In old times, when every boy had to be trained up to archery, if his father were worth so many pounds a year, you might see the father putting his hands on his boys hands and pulling the bow for him, saying, There, my son, in this manner draw the bow. So the text represents God as putting His hand on the hand of Joseph, and laying His broad arm along the arm of His chosen child, that he might be made strong. Like as a father teaches his children, so the Lord teaches them that fear Him. He puts His arms upon them.
4. This strength was covenant strength, for it is said, The arms of his hands were made strong by the hands of the mighty God of Jacob. Now, wherever you read of God of Jacob in the Bible, you may know that that respects Gods covenant with Jacob. Covenant mercies, covenant grace, covenant promises, covenant blessings, covenant help, covenant everything--the Christian must receive if he would enter into heaven. Now,Christian, the archers have sorely grieved you, and shot at you, and wounded you; but your bow abides in strength, and the arms of your hands are made strong. But do you know, O believer, that you are like your Master in this?
IV. That is our fourth point--A GLORIOUS PARALLEL. From thence is the shepherd, the stone of Israel, Jesus Christ was served just the same; the Shepherd, the Stone of Israel, passed through similar trials; He was shot at by the archers, He was grieved and wounded, but His bow abode in strength; His arms were made strong by the God of Jacob, and now every blessing rests upon the crown of the head of Him who was separated from His brethren. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v22 Gen_49:22. Whose branches run over the wall.] “Transcend all…
CRITICAL NOTES.—
Gen_49:22. Whose branches run over the wall.] “Transcend all the usual boundaries of a well-enclosed garden. Joseph is, in prospect, the twofold tribe that bursts the bounds assigned to a twelfth of the chosen people, and overspreads the area of two tribes.” (Murphy.)—
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Gen_49:24. The shepherd the stone of Israel.] “His rock at Bethel, on whose support he slept as he pillowed his head upon the stone.” (Lange) “The fostering guardian as well as the solid foundation of his being.” (Murphy.)—
Gen_49:26. Separate from his brethren.] Distinguished from his brethren. “A separate one—in his personal consecration, as well as in his historical dignity.” (Lange.)—
Gen_49:27. Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and at night he shall divide the spoil.] The warlike boldness of the tribe appears in the history (Jdg_5:14); its distinguished archers and slingers (Jdg_20:16; 1Ch_8:39-40; 1Ch_12:2; 2Ch_14:7-8; 2Ch_17:17). Saul and Jonathan sprang from this tribe.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_49:22-26
THE BLESSING OF JOSEPH
The patriarch delights to dwell on this theme. The whole tone of his language changes; and he pours out his full soul in blessings upon the head of his long lost, but now restored and exalted son. He has the richest and largest benedictions for him who was the saviour of his house and the type of the coming Deliverer. All the father’s heart is here. There are three elements in this blessing of Joseph.
I. Prediction of his future greatness.
1. His extraordinary increase. He was to be as a “fruitful bough” planted “by a well.” His descendants would spread and flourish, like a tree planted by the rivers of water. (Psa_1:3). His “branches” would even “run over the wall;” they would outgrow their boundaries. The remarkable increase of this adopted tribe is recorded in Num_1:33-35; Joshua 16; Joshua 17; Deu_33:17.
2. His great prosperity.
(1.) All kinds of blessings were promised. “Blessings of heaven above.” (Gen_49:25). The uses and favours bestowed by the air, the rain, and the sun; and above all, spiritual blessings from on high, of which these were the natural symbols. “Blessings of the deep that lieth under.” The springs and streams, and the fertile soil; and chiefly those gifts which arise from God’s deep fountains of love, from Him with whom is the well of life. “Blessings of the breasts and of the womb.” A numerous offspring, children of the home, flocks and herds in abundance.
(2.) His blessings were to surpass all former instances. “The blessings of my father have prevailed above the blessings of my progenitors.” (Gen_49:26). They were to surpass those blessings which came upon Jacob from his father, as far as the old mountains tower above the earth. They were to rise until they reach the summits of the everlasting hills; as it were, a complete deluge of blessing.
(3.) His blessings are traced to their source. “The God of thy father who shall help thee.” “The Almighty,” who is able to control all adverse powers and to accomplish His will, who has the ability as well as the disposition to be good.
II. Praise of his character. He dwells upon what Joseph was and had been.
1. He had been a much tried man. “The archers have sorely grieved him, and shot at him, and hated him.” (Gen_49:23.)
(1.) The archers of envy and hatred. The envy of his brethren wounded his feelings, their cruel words like arrows pierced his soul, their hatred sold him into slavery.
(2.) The archers of temptation. He was tempted by an adulterous mistress. (Gen_39:7-19.)
(3.) The archers of persecution. He was imprisoned by his master, though he was innocent of wrong. Though supported by his integrity, yet he felt the trial. The iron entered his soul.
(4.) The archers of neglect and ingratitude. His patience was sorely tried by his fellow prisoner, who forgot him, leaving him to languish in his long imprisonment, when a word spoken in praise of such a benefactor might have brought deliverance.
2. He had gained the victory over his trials. “His bow abode in strength.” (Gen_49:24.) It was kept strongly strong, was never allowed to weaken or slacken, was always ready. (Job_29:20.) He was not one of those who faint in adversity. (Pro_24:10.) He always had great moral strength and firmness of character. His courage and self-possession never forsook him. The patriarch does not forget the Divine source of his strength; “The arms of his hands were made strong by the hands of the mighty God of Jacob.” (Gen_49:24.) The God who had shown His mightiness in Jacob’s own deliverance. “The stone of Israel” was the strong foundation of his life. “The Shepherd” of Israel was his guide and defence, his living, personal God.
III. His destiny the natural result of his character. His future might be judged from his past; for that contains in itself all the elements of true greatness.
1. His filial obedience. This was his peculiarity. He kept that commandment which has promise. He had learned to obey, and so he was fit to rule.
2. His desire for God’s glory. He had the fear of God before his eyes, and considered that his life was ordered by Divine wisdom for the good of others. (Gen_45:7-8.) He who thus glorifies God must be blessed. To show, further, how his future might be inferred from his past, consider:—
3. The operation of that principle by which God rewards in kind. Joseph was “separate from his brethren;” first by a painful exile, and now by a glorious promotion and distinction. This separation had the effect of forcing him back upon himself, and of fetching out and bringing to the surface the true greatness of his character. He was rewarded in kind—separated first by adversity, and then by superior rank and blessing.
4. The principle that God’s dealings in the past constitute a ground of hope and trust for the future. God hath and God shall is sound Scripture logic. (Psa_85:1-4; 2Co_1:10.) The goodness and grace of the past is a pledge for the future. We may be sure that our God will be always like Himself. “Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.” (Psa_63:7.)
5. The principle by which a firm and well-established godliness tends to continue. The figure which represented the vitality and increase of Joseph’s family was also true of his spiritual nature. His soul was like a tree planted by the rivers of water, ever full of vigorous life and bringing forth abundant fruit. He had overcome temptation, and thus had proved the strength of his character. He had been used to the ways of obedience until they had grown into a habit. He had enjoyed the favour of God until it became his chief delight. The natural tendency of a godly life (natural with the new nature) is to continue. “The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger.” (Job_17:9.)
SUGGESTIVE COMMENTS ON THE VERSES
Gen_49:22. The emblem of the “vine running over the wall” aptly denotes a population swelling beyond the compass of the bounds which they were to occupy. How strikingly this was fulfilled in the case of Joseph! (Jos_17:14-18.)—(Bush.)
Gen_49:23-24. The Divine favour forsook him not; he was preserved and relieved by the mighty God of Jacob, by whom he was delivered when his death was designed; preserved chaste when tempted to sin; rendered prosperous from the depth of his affliction; and finally advanced to great dignity, and made an instrument of most signal good to others. Thus his “low abode in strength,” denoting unconquered perseverance in a particular state or condition.—(Bush.)
The sound heart stands firm under greatest pressures (2Co_1:9; 2Co_1:12). Whereas, if a bone be broke, or but the skin rubbed up and raw, the lightest load will be troublesome. Hang heavy weights upon rotten boughs, they presently break. But Joseph’s were green, and had sap.—(Trapp.)
Gen_49:25. God “shall hear the heaven, the heaven shall hear the earth, and the earth shall hear the corn, wine, and oil;” the genealogy of all which is resolved into God (Hos_2:21-22).—(Trapp.)
The earth shall rise up against the wicked, and the heavens shall reveal their iniquity; but heaven and earth, and the waters below the earth, shall combine, under the control of Divine Providence, to furnish blessings to God’s people.—(Bush.)
Gen_49:26. To Joseph is given a double portion with a double measure of affection from a father’s heart. Like an overflowing flood his blessings have risen to the very summits of the perpetual hills in the conceptions of the venerable patriarch.—(Murphy.)
The spirit of his benediction was, by how much he was afflicted for the sake of others, by so much let him be blessed and honoured, and that to the latest posterity! And such is the mind of God, and all His true friends concerning a greater than Joseph (Heb_2:9; Rev_5:11-12; Rev_1:5-6).—(Fuller.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv23–24 Gen 49:23 - Gen 49:24.
Genesis
‘THE HANDS OF THE MIGHTY GOD OF JACOB’
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Gen 49:23 - Gen 49:24.
These picturesque words are part of what purports to be one of the oldest pieces of poetry in the Bible-the dying Jacob’s prophetic blessing on his sons. Of these sons there are two over whom his heart seems especially to pour itself-Judah the ancestor of the royal tribe, and Joseph. The future fortunes of their descendants are painted in most glowing colours. And of these two, the blessing on the ‘son who was dead and is alive again, who was lost and is found’ is the fuller of tender desire and glad prediction. The words of our text are probably to be taken as prophecy, not as history-as referring to the future conflicts and victories of the tribe, not to the past trials and triumphs of its father. But be that as it may, they contain, in most vivid metaphor, the earliest utterance of a very familiar truth. They are the first hint of that thought which is caught up and expanded in many a later saying of psalmist, and prophet, and apostle. We hear their echoes in the great song ascribed to David ‘in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul’: ‘He teacheth my hands to war, so that a bow of steel is broken by mine arms’; and the idea receives its fullest carrying out and noblest setting forth, in the trumpet-call of the apostle, who had seen more formidable weapons and a more terrible military discipline in Rome’s legions than Jacob knew, and who pressed them into his stimulating call: ‘Be strong in the Lord, and in the power of His might.’ ‘Put on the whole armour of God.’ Strength for conflict by contact with the strength of God is the common thought of all these passages-a very familiar thought, which may perhaps be freshened for us by the singular intensity with which this metaphor of our text presents it. Look at the picture.-Here stands the solitary man, ringed all round by enemies full of bitter hate. Their arrows are on the string, their bows drawn to the ear. The shafts fly thick, and when they have whizzed past him, and he can be seen again, he stands unharmed, grasping his unbroken bow. The assault has shivered no weapon, has given no wound. He has been able to stand in the evil day-and look! a pair of great, gentle, strong hands are laid upon his hands and arms, and strength passes into his feebleness from the touch of ‘the hands of the mighty God of Jacob.’ So the enemy have two, not one, to reckon with. By the side of the hunted man stands a mighty figure, and it is His strength, not the mortal’s impotence, that has to be overcome. Some dream of such divine help in the struggle of battle has floated through the minds, and been enshrined in the legends, of many people, as when the panoplied Athene has been descried leading the Grecian armies, or, through the dust of conflict, the gleaming armour and white horses of the Twin Brethren were seen far in advance of the armies of Rome. But the dream is for us a reality. It is true that we go not to warfare at our own charges, nor by our own strength. If we love Him and try to make a brave stand against our own evil, and to strike a manful blow for God in this world, we shall not have to bear the brunt alone. Remember he who fights for God never fights without God.
There is a strange story in a later book of Scripture, which almost reads as if it had been modelled on some reminiscence of these words of the dying Jacob-and is, at any rate, a remarkable illustration of them. The kingdom of Israel, of which the descendants of Joseph were the most conspicuous part, was in the very crisis and agony of one of its Syrian wars. Its principal human helper was ‘fallen sick of the sickness whereof he died.’ And to his death-bed came, in a passion of perplexity and despair, the irresolute weakling who was then king, bewailing the impending withdrawal of the nation’s best defence. The dying Elisha, with curt authority, pays no heed to the tears of Joash, but bids him take bow and arrows. ‘And he said to the king of Israel, Put thine hand upon the bow,’ and he put his hand upon it; and ‘Elisha put his hands upon the king’s hands.’ Then, when the thin, wasted, transparent fingers of the old man were thus laid, guiding and infusing strength, by a strange paradox, into the brown, muscular hands of the young king, he tells him to open the casement that looked eastward towards the lands of the enemy, and, as the blinding sunshine and the warm air streamed into the sick-chamber, he bids him draw the bow. He was obeyed, and, as the arrow whizzed Jordanwards, the dying prophet followed its flight with words brief and rapid like it, ‘the arrow of the Lord’s deliverance.’ Here we have all the elements of our text singularly repeated-the dying seer, the king the representative of Joseph in the royal dignity to which his descendants have come, the arrows and the bow, the strength for conflict by the touch of hands that had the strength of God in them. The lesson of that paradox that the dying gave strength to the living, the feeble to the strong, was the old one which is ever new, that mere human power is weakness when it is strongest, and that power drawn from God is omnipotent when it seems weakest. And the further lesson is the lesson of our text, that our hands are then strengthened, when His hands are laid upon them, of whom it is written: ‘Thou hast a mighty arm: strong is Thy hand, and high is Thy right hand.
As a father in old days might have taken his little boy out to the butts, and put a bow into his hand, and given him his first lesson in archery, directing his unsteady aim by his own firmer finger, and lending the strength of his wrist to his child’s feebler pull, so God does with us. The sure, strong hand is laid on ours, and is ‘profitable to direct.’ A wisdom not our own is ever at our side, and ready for our service. We but dimly perceive the conditions of the conflict, and the mark at which we should aim is ever apt to be obscured to our perceptions. But in all cases where conscience is perplexed, or where the judgment is at fault, we may, if we will, have Him for our teacher. And when we know not where to strike the foes that seem invulnerable, like the warrior who was dipped in the magic stream, or clothed in mail impenetrable as rhinoceros’ hide, He will make us wise to know the one spot where a wound is fatal. We shall not need to fight as he that beats the air; to strike at random; or to draw our bow at a venture, if we will let Him guide us.
Or if ever the work be seen clearly enough, but our poor hands cannot take aim for very trembling, or shoot for fear of striking something very dear to us, He will steady our nerves and make our aim sure and true. We have often, in our fight with ourselves, and in our struggle to get God’s will done in the world, to face as cruel a perplexity as the father who had to split the apple on his son’s head. The evil against which we have to contend is often so closely connected with things very precious to us, that it is hard to smite the one when there is such danger of grazing the other. Many a time our tastes, our likings, our prejudices, our hopes, our loves, make our sight dim, and our pulses too tumultuous to allow of a good, long, steady gaze and a certain aim. It is hard to keep the arrow’s point firm when the heart throbs and the hand shakes. But in all such difficult times He is ready to help us. ‘Behold, we know not what to do, but our eyes are upon Thee,’ is a prayer never offered in vain.
The word that is here rendered ‘made strong,’ might be translated ‘made pliable,’ or ‘flexible’ conveying the notion of deftness and dexterity rather than that of simple strength. It is practised strength that He will give, the educated hand and arm, masters of the manipulation of the weapon. The stiffness and clumsiness of our handling, the obstinate rigidity as well as the throbbing feebleness of our arms, the dimness of our sight, may all be overcome. At His touch the raw recruit is as the disciplined veteran; the prophet who cannot speak because he is a child, gifted with a mouth and wisdom which all the adversaries shall not be able to gainsay nor to resist. Do not be disheartened by your inexperience, or by your ignorance; but as the prophet said to the young king, Take the bow and shoot. God’s strong hand will hold yours, and the arrow will fly true.
That strong hand is laid on ours, and lends its weight to our feeble pull. The bow is often too heavy for us to bend, but we do not need to strain our strength in the vain attempt to do it alone. Tasks seem too much for us. The pressure of our daily work overwhelms us. The burden of our daily anxieties and sorrows is too much. Some huge obstacle starts up in our path. Some great sacrifice for truth, honour, duty, which we feel we cannot make, is demanded of us. Some daring defiance of some evil, which has caught us in its toils, or which it is unfashionable to fight against, seems laid upon us. We cannot rise to the height of the occasion, or bring ourselves to the wrench that is required. Or the wearing recurrence of monotonous duties seems to take ail freshness out of our lives, and all spring out of ourselves; and we are ready to give over struggling any more, and let ourselves drift. Can we not feel that large hand laid on ours; and does not power, more and other than our own, creep into our numb and relaxed fingers? Yes, if we will let Him. His strength is made perfect in our weakness; and every man and woman who will make life a noble struggle against evil, vanity, or sin, may be very sure that God will direct and strengthen their hands to war, and their fingers to fight.
But the remarkable metaphor of the text not only gives the fact of divine strength being bestowed, but also the manner of the gift. What a boldness of reverent familiarity there is in that symbol of the hands of God laid on the hands of the man! How strongly it puts the contact between us and Him as the condition of our reception of power from Him! A true touch, as of hand to hand, conveys the grace. It is as when the prophet laid himself down with his warm lip on the dead boy’s cold mouth, and his heart beating against the still heart of the corpse, till the life passed into the clay, and the lad lived. So, if we may say it, our Quickener bends Himself over all our deadness, and by His own warmth reanimates us.
Perhaps this same thought is one of the lessons which we are meant to learn from the frequency with which our Lord wrought His miracles of healing by the touch of His hand. ‘Come and lay Thy hand on him, and he shall live.’ ‘And He put forth His hand and touched him, and said, I will, be thou clean.’ ‘Many said, He is dead; but Jesus took him by the hand and lifted him up, and he arose.’ The touch of His hand is healing and life. The touch of our hands is faith. In the mystery of His incarnation, in the flow of His sympathy, in the forth-putting of His power, He lays hold not on angels, but He lays hold on the seed of Abraham. By our lowly trust, by the forth-putting of our desires, we stretch ‘lame hands of faith,’ and, blessed be God! we do not ‘grope,’ but we grasp His strong hand and are held up.
The contact of our spirits with His Spirit is a contact far more real than the touch of earthly hands that grasp each other closest. There is ever some film of atmosphere between the palms. But ‘he that is joined to the Lord is one spirit,’ and he that clasps Christ’s outstretched hand of help with his outstretched hand of weakness, holds Him with a closeness to which all unions of earth are gaping gulfs of separation. You remember how Mary cast herself at Christ’s feet on the resurrection morning, and would have flung her arms round them in the passion of her joy. The calm word which checked her has a wonderful promise in it. ‘Touch me not, for I am not yet ascended to my Father’; plainly leading to the inference, ‘When I am ascended, then you may touch Me.’ And that touch will be more reverent, more close, more blessed, than any clasping of His feet, even with such loving hands, and is possible for us all for evermore.
Nothing but such contact will give us strength for conflict and for conquest. And the plain lesson therefore is-see to it, that the contact is not broken by you. Put away the metaphor, and the simple English of the advice is just this:-First, live in the desire and the confidence of His help in all your need, of His strength as all your power. As a part of that confidence-its reverse and under side, so to speak-cherish the profound sense of your own weakness.
‘In our own strength we nothing can;
Full soon were we down-ridden’-
as Luther has taught us to sing. Let there be a constant renewal, in the midst of your duties and trials, of that conscious dependence and feeling of insufficiency. Stretch out the empty hands to Him in that desire and hope, which, spoken or silent, is prayer. Keep the communications open, by which His strength flows into your souls. Let them not be choked with self-confidence, with vanities, with the rubbish of your own nature, or of the world. Do not twitch away your hands from under the strong hands that are laid so gently upon them. But let Him cover, direct, cherish, and strengthen your poor fingers till they are strong and nimble for all your work and warfare. If you go into the fight trusting to your own wit and wisdom, to the vigour of your own arm, or the courage of your own heart, that very foolhardy confidence is itself defeat, for it is sin as well as folly, and nothing can come of it but utter collapse and disaster. But if you will only go to your daily fight with yourself and the world, with your hand grasping God’s hand, you will be able to ‘withstand in the evil day, and having done all, to stand.’ The enemies may compass you about like bees, but in the name of the Lord you can destroy them. Their arrows may fly thick enough to darken the sun, but, as the proud old boast has it, ‘then we can fight in the shade’; and when their harmless points have buried themselves in the ground, you will stand unhurt, your unshivered bow ready for the next assault, and your hands made strong by the hands of the mighty God of Jacob. ‘In all these things we are more than conquerors, through Him that loved us.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22, 24, 25, 26 Joseph is a fruitful bough
Joseph is a fruitful bough
Here "Joseph" is a metonym that stands for his descendants. Jacob speaks about them as if they were a tree branch that produces a lot of fruit. This emphasizes that they will greatly increase in number. AT: "The descendants of Joseph are a fruitful bough" (See: Metonymy and Metaphor)
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bough
a main branch of a tree
whose branches climb over the wall
Branches that grow and extend over a wall are spoken of as if they were climbing. (See: Metaphor)
translationWords
Joseph (OT)
fruit
fountain
archer
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv22, 24, 25, 26 49:22-26 This oracle treats Joseph more expansively than any…
49:22-26 This oracle treats Joseph more expansively than any of the others, for here the main blessing lay (see 1 Chr 5:1-2). Jacob lavished promises of victory and prosperity on Joseph’s two tribes. Ephraimites recorded as victorious in battle include Joshua (Josh 6, 8, 10, 12) and Deborah (Judg 4). Victorious descendants of Manasseh include Gideon (Judg 6–8) and Jephthah (Judg 11:1–12:7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.