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.
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
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)
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 76 cross-references
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.”
Deuteronomy 33:13-17(v25)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…
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.
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 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.
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 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 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 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 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.
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 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 37:28(v26)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 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 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…
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 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 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?’
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.’
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,
76 distinct cross-references across this passage (77 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn v2525. Even by the God of thy father. Again,…
25. Even by the God of thy father. Again, he more fully affirms that Joseph had been delivered from death, and exalted to such great dignity, not by his own industry, but by the favor of God: and there is not the least doubt that he commends to all the pious, the mere goodness of God, lest they should arrogate anything to themselves, whether they may have escaped from dangers, or whether they may have risen to any rank of honor. By the God of thy father. In designating God by this title, he again traces whatever good Joseph has received, to the covenant, and to the fountain of gratuitous adoption; as if he had said, “Whereas thou hast proved the paternal care of God in helping thee, I desire that thou wouldst ascribe this to the covenant which God has made with me.” Meanwhile, (as we have said before,) he separates from all fictitious idols the God whom he transmits to his descendants to worship.
After he has declared, that Joseph should be blessed in every way, both as it respects his own life, and the number and preservation of his posterity; he affirms that the effect of this benediction is near and almost present, by saying, that he blessed Joseph more efficaciously than he himself had been blessed by his fathers. For although, from the beginning, God had been true to his promises, yet he frequently postponed the effect of them, as if he had been feeding Abraham, Isaac, and Jacob with nothing but words. For, to what extent were the patriarchs multiplied in Egypt? Where was that immense seed which should equal the sands of the seashore and the stars of heaven? Therefore, not without reason, Jacob declares that the full time had arrived in which the result of his benediction, which had lain concealed, should emerge as from the deep. Now, this comparison ought to inspire us with much greater alacrity at the present time; for the abundant riches of the grace of God which have flowed to us in Christ, exceeds a hundredfold, any blessings which Joseph received and felt.
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What is added respecting the utmost bounds of the everlasting hills, some wish to refer to distance of place, some to perpetuity of time. Both senses suit very well; either that the felicity of Joseph should diffuse itself far and wide to the farthest mountains of the world; or that it should endure as long as the everlasting hills, which are the firmest portions of the earth, shall stand. The more certain and genuine sense, however, is to be gathered from the other passage, where Moses repeats this benediction; namely, that the fertility of the land would extend to the tops of the mountains; and these mountains are called perpetual, because they are most celebrated. He also declares that this blessing should be upon his head, lest Joseph might think that his good wishes were scattered to the winds; for by this word he intends to show, if I may so speak, that the blessing was substantial. At length he calls Joseph נזיר(nazir) among his brethren, either because he was their crown, on account of the common glory which redounds from him to them all, or because, on account of the dignity by which he excels, he was separated from them all. It may be understood in both senses. Yet we must know that this excellency was temporal, because Joseph, together with the others, was required to take his proper place, and to submit himself to the scepter of Judah.
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 vv24, 26That is God.
That is God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv24–26Gen 49:24 But his bow abode in strength, and…
Gen 49:24 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:)
Ver. 24. But his bow abode in strength.] He "gave not place to them by subjection, no, not for an hour." {Gal 2:5} "If thou faint in adversity, thy strength is small," saith Solomon. {Pro 24:10} Joseph did not; but, as it was said of old Rome, Roma cladibus animosior; and as of Mithridates, {a} he never wanted courage or counsel, when he was at the worst; so neither did Joseph. Virtus lecythos habet in malis. 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 lighest load will be troublesome. Hang heavy weights upon rotten boughs, they presently break. But Joseph’s were green, and had sap.
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By the hands of the mighty God of Jacob.] It was said of Achilles, that he was Styge armatus; but Joseph was Deo forti armatus, and thence his safety. He used lfis bow against his adversaries, as David did his sling against Goliath. He slung, saith Bucholcer, perinde ac si fundae suae tunicis non lapillum, sed Deum ipsum induisset ac implicuisset, as if he had wrapped up God in his sling.
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 vv24–26His bow, wherewith he opposed his enemies; which was…
His bow, wherewith he opposed his enemies; which was no military bow, but that which he opposed to all their injuries, to wit, his own virtue, his innocence, his patience, his temperance, his faith and hope in God, whereby he resisted and vanquished all the temptations and difficulties which he met with, so that all his enemies could neither defile nor destroy him.
The mighty God of Jacob, i.e. my God; the noun for the pronoun, which is frequent. When men forsook and persecuted him, my God and his God stood by him. He showed that it was not Joseph’s wisdom or courage, but God’s gracious assistance, that made him conqueror.
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From thence is the shepherd, the stone of Israel; either,
1. From that great deliverance vouchsafed by God to Joseph it is that Israel or Jacob hath a shepherd to feed him, a stone to lay his head upon, as once he did, Gen 28:11, or a rock of refuge to fly to in his great distresses, or a foundation-stone, or corner-stone, or pillar, to sustain or preserve Jacob’s house. Or rather,
2. From the hands of the mighty God of Jacob, last mentioned. Or from the God of his father, as it follows Gen 49:25. So the sense is this, Though Joseph was a blessed instrument in this wonderful work, yet the God of Jacob was the chief author of it, by whose wise and merciful providence it was so ordered that Joseph should be first sold, and afterwards advanced, and all in order to this end, that his Israel, with whom he hath been pleased to make a gracious and everlasting covenant, should have a shepherd to feed him in the time of famine, and a stone or rock to support him.
Here he explains and determines that doubtful expression from thence, by adding, even by (or rather from, as this particle mem properly signifies, and was just now used) the God of thy father, i.e. who hath chosen and loved thy father, and made a league with him, and blessed him with all manner of blessings.
Blessings of heaven above, i.e. the sweet and powerful influences of the heavenly bodies, and the dews and rains which fall from heaven, whereby the fruits of the earth are produced in great plenty. See Lev 26:4; Deu 28:12; 33:14.
Blessings of the deep, i.e. of that great sea of waters both about the earth, and in the earth, whence come those springs and rivers by which the earth is moistened and made fruitful. See Gen 1:2; 7:11; Deu 8:7.
Blessings of the breasts, and of the womb, whereby both men and beasts shall be greatly multiplied, and abundantly supplied with all necessaries.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv24–26Benjamin shall ravin as a wolf,.... All the three…
Benjamin shall ravin as a wolf,.... All the three Targums apply this prophecy to the priests offering the daily sacrifice, morning and evening, in the temple, which stood in the lot of Benjamin, and dividing what was left, and eating it. But it respects the tribe itself, compared to a wolf for its fortitude, courage, and valour, as well as for its rapaciousness, it being a warlike tribe; and the Jewish writers (q) say, that it is compared to a wolf, because of its strength. Wolves, said to be devoted to Mars, are called "martial" wolves by Virgil (r) and Horace (s); and we have an early instance of the valour and success of this tribe in a war waged with all the other tribes, and in two pitched battles, in one with 26,000 men it beat 400,000, Jdg 20:15, and if this tribe is compared to a wolf for rapaciousness, this may be illustrated by the remainder of those, after the loss of a third battle, catching and carrying away the daughters of Shiloh, and making them their wives, Jdg 21:23. Some apply this to particular persons of this tribe, as to Saul the first king of Israel, who was of Benjamin; and who as soon as he took the kingdom of Israel, in the morning, in the beginning of that state, fought against all his enemies on every side, against Moab, Ammon, Edom, the kings of Zobah, and the Philistines, and the Amalekites, Sa1 14:47 and to Mordecai and Esther, who were of the same tribe, who after the captivity, and in the evening of that state, divided the spoil of Haman, Est 8:1 this is observed by Jarchi, Aben Ezra, and Ben Gersom. Some of the Christian fathers have applied the prophecy to the Apostle Paul, who was of the tribe of Benjamin; who in the morning of his youth was a fierce and ravenous persecutor, and made havoc of the church of God: and in the evening, or latter part of his life, spent his days in dividing the spoil of Satan among the Gentiles, taking the prey out of his hands, turning men from the power of Satan unto God, and distributed food to the souls of men. In a spiritual sense he was a warlike man, a good soldier of Christ, and accoutred as such, had a warfare to accomplish, and enemies to fight with; and did fight the good fight of faith, conquered, and was more than a conqueror through Christ, and is now crowned: and why may it not be applied to Christ himself, seeing the blessing of Benjamin by Moses, Deu 33:12 seems to belong to him? he is God's Benjamin, the son and man of his right hand, as dear to him as his right hand, in whom his power has been displayed, and who is exalted at his right hand; and may as well be compared to a wolf as to a lion, as he is the lion of the tribe of Judah, and as God himself is compared to a lion and bear, Hos 13:7 and who is expressly said to divide the spoil with the strong, Isa 53:12 spoiled principalities and powers, delivered his people as a prey out of the hands of the mighty, and will make an utter destruction of all his and their enemies. Some of these things were done in the morning of the Gospel dispensation, and others will be done in the evening of it, Col 2:15.
(q) Targum Jon. Aben Ezra & Gersom, in loc. (r) Virgil. Aeneid. 9. (s) Horat. Carmin. l. 1. Ode. 17.
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 vv24–25But his bow abode in strength - His faith…
But his bow abode in strength - His faith did not fail; he kept his ground, and came off conqueror. The arms of his hands were made strong - That is, his other graces did their part, his wisdom, courage, patience, which are better than weapons of war: 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. From thence, from this strange method of Providence, he became the shepherd and stone, the feeder and supporter of Israel, Jacob and his family. Herein Joseph was a type of Christ: He was shot at and hated, but born up under his sufferings, and was afterwards advanced to be the shepherd and stone: and of the church in general, hell shoots its arrows against her, but heaven protects and strengthens her.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv24–26Verse 24. But his bow remained in strength] The…
Verse 24. But his bow remained in strength] The more he was persecuted, either by his brethren or in Egypt, the more resplendent his uprightness and virtues shone: and the arms his extended power and influence, of his hands plans, designs, and particular operations of his prudence, judgment, discretion, c., were all rendered successful by the hand - the powerful succour and protection, of the Mighty One of Jacob that God who blessed and protected all the counsels and plans of Jacob, and protected and increased him also when he was in a strange land, and often under the power of those who sought opportunities to oppress and defraud him.
By the name of the Shepherd the Rock of Israel] Jehovah, and El-Elohey Israel; see Ge 33:20. This appears to me to refer to the subject of the thirty-second chapter, where Jacob wrestled with God, had God's name revealed to him, and his own name changed from Jacob to Israel, in consequence of which he built an altar, and dedicated it to God, who had appeared to him under the name of Elohey-Israel, the strong God of Israel; which circumstance led him to use the term Rock, which, as an emblem of power, is frequently given to God in the sacred writings, and may here refer to the stone which Jacob set up. It is very probable that the word shepherd is intended to apply to our blessed Lord, who is the Shepherd of Israel, the good Shepherd, Joh 10:11-17; and who, beyond all controversy, was the person with whom Jacob wrestled. See Clarke on Ge 16:7 and "Ge 32:24".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv24–25Gen 49:24. But his bow abode in strength —…
Gen 49:24. But his bow abode in strength — His faith did not fail; he kept his ground, and came off conqueror. The arms of his hands were made strong — That is, his other graces did their part, his wisdom, courage, patience, which are better than weapons of war: 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. From thence — From this strange method of Providence, he became the shepherd and stone — The feeder and supporter of Israel, Jacob, and his family. Herein Joseph was a type of Christ; who was shot at and hated, but borne up under his sufferings, and was afterward advanced to be the shepherd and stone: and of the church in general; hell shoots its arrows against her, but heaven protects and strengthens her. But perhaps by the shepherd and stone, Joshua, a descendant of Joseph, by Ephraim, may be here primarily intended. He, as a good shepherd, brought into the pastures of Canaan that flock of the Lord which Moses had indeed led forth from Egypt, but which he had left in a barren wilderness. Thus by Joshua also was Christ typified, whose name he bears, who is the foundation-stone laid in Zion, and the good shepherd, that leads his sheep into the heavenly Canaan, and gives them eternal life.
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 vv24–26His bow rested upon the strong, &c. That is,…
His bow rested upon the strong, &c. That is, upon God, who was his strength: who also loosed his bands, and brought him out of prison to be the pastor, that is, the feeder and ruler of Egypt; and the stone, that is, the rock and support of Israel.
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).
Daniel D. Whedon1874 · Public DomainOn vv24–2624. His bow — He turned archer in another…
24. His bow — He turned archer in another way, and was empowered by a supernatural energy, against which all lords of the bow found it folly to contend. He proved an unconquerable hero. This part of the prophecy, based also on Joseph’s personal experience, was further illustrated and confirmed, but not entirely fulfilled, in Joshua, who sprang from Ephraim, and led all Israel to the conquest of the land of promise. The description throughout is true to the general character of the tribe of Joseph.
The arms of his hands — The expression is peculiarly significant when speaking of an archer, whose pliant hand must be supported by a firm arm in order to be effective. The designation of God as the Mighty One, or the Might of Jacob; the Shepherd, (compare Gen_48:15,) and Stone (compare Deu_32:4; 2Sa_22:3; 2Sa_23:3,) is peculiarly appropriate and suggestive. משׁם is rendered from thence in the common version, and this is sustained by the Masoretic punctuation, the Sept., Vulg., and most expositors. But it is in more perfect analogy with the word מידי, of the previous line, and the harmony of parallelism, to translate as we have done from the name; perhaps an allusion to Gen_32:29. So the Syriac, Dathe, Turner, and others. In this way, the strength, triumphs, and blessings of Joseph are attributed to God as the Shepherd and Stone of Israel. The attempt to make Joseph and Joshua the shepherd and stone, or to render Shepherd of the stone of Israel, and understand it of God watching the stone on which Jacob slept at Bethel, seems far fetched and unnatural.
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 vv24–2624. his bow abode in strength] Cf. Job_29:20, “my…
24. his bow abode in strength] Cf. Job_29:20, “my bow is renewed in my hand.” Joseph was able by God’s help to resist. He overthrew his assailants. His strength was unshaken. LXX καὶ συνετρίβη μετὰ κράτους τὰ τόξα αὐτῶν = “and their bows with might were broken,” follows a variety of reading.
the arms of his hands] Probably meaning “the strength of his hands,” which held and drew the bow.
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were made strong] Better, as R.V. marg., active. The idea is nimbleness rather than strength.
By the hands] More lit. “from the hands.” The source of the deliverance of Joseph, rather than the instrumentality of it, is expressed.
the Mighty One of Jacob] A Divine title, ’âbîr = “the Strong One,” which appears elsewhere, Psa_132:2; Psa_132:5; Isa_1:24; Isa_49:26; Isa_60:16.
From thence] No rendering gives an entirely satisfactory sense. The text is probably corrupt. (1) According to the R.V. text, the clause is a parenthesis; “from thence” means “from the Mighty One of Jacob.” “The shepherd,” and “the stone of Israel,” are appellations of Joseph. (2) According to the R.V. marg. “from thence from the shepherd,” the clause continues the thought of the previous words, and expands “by the hands of.” “The shepherd,” and “the stone of Israel,” are then Divine titles, in apposition to “the Mighty One of Jacob.” (3) “By the name of the shepherd.” This is a variety of the last ‘rendering, with the reading shêm = “name,” instead of shâm = “there.”
The rendering (1) seems to be improbable, since it applies to Joseph the titles of “shepherd” and “stone of Israel,” which certainly we should not expect to see applied to the son of Jacob. Between (2) and (3) it is difficult to make a selection, and the text cannot be relied on. But the word mis-shâm (= “from thence”) seems more prosaic and less impressive than mis-shêm (= “from the Name”); and on the whole (3) seems more probable. For the “Shepherd,” as a Divine title, cf. Gen_48:15; Psa_23:1; Psa_80:1.
Prof. G. F. Moore conjectures “By the arms of the stone of Israel,” which would supply a parallel to “By the hands of the Mighty One of Jacob,” and would expand the thought of the previous clause (“the arms of his hands”). Encycl. Bibl. iii. 2977, n. 14.
the stone of Israel] If used as a Divine title, the “stone” (’eben) is here substituted for the more usual “rock” (ṣûr). Cf. Deu_32:4; 1Sa_2:2; 2Sa_22:2; Psa_18:2; Psa_18:31. It is very possible that the allusion may be to the stone (’eben) of Bethel (Gen_28:18), or even to the great stone of Shechem (Jos_24:26-27), the sanctuary of the tribe and the burial-place of Joseph.
“The Name of the Shepherd of the Stone of Israel” is thus a possible, though a cumbrous title with a reference to the stone of Bethel (Gen_31:13).
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 vv24–26(24) His bow abode in strength.—The word for strength…
(24) His bow abode in strength.—The word for strength is highly poetical. It means that which goes on for ever, like the flowing streams or the eternal hills. In spite of all the machinations of his enemies, the bow of Joseph remained constant and enduring in its might.
Were made strong.—The Hebrew word is difficult, but more probably means, were pliant, supple, such as the arms of an archer ought to be.
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From thence is the shepherd, the stone of Israel.—The Jewish commentators understand “from thence” of Joseph, who had become the ruler and protector of Israel. But “from thence” answers in the parallelism to from the hands of. Fully it would be, from thence where dwells the Shepherd, &c, that is,—Joseph’s triumph came from God, who is the Shepherd (or Ruler) and the Rock of Israel.
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 v26The separated one, or Joseph a type of Christ.
The separated one, or Joseph a type of Christ.
Joseph was separated from his brethren
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I IN HIS FATHER"S AFFECTIONS. Jacob loved him more than any of his other sons. So was Christ the only-begotten and well-beloved Son of the Father.
II IN HIS PERSONAL CHARACTER. Joseph brought unto Jacob the evil report that he heard circulating about his brethren, thus proving that he had no sympathy with their wicked ways. So Christ was holy, harmless, undefiled, and separate from Sinners.
III IN HIS HEAVENLY COMMUNICATIONS. Joseph was favored above his brethren in being made the recipient of dreams, and the depositary, as it were, of Divine secrets. And Christ received not the Spirit by measure, so that of him it could be said, No man knoweth the Father but the Son.
IV IN HIS EVIL FORTUNES. Joseph was hated, sold, and practically given over to death by his brethren. So was Christ not only despised and rejected by his brethren, but separated from all mankind in the character of his sufferings and death.
V IN HIS FUTURE EXALTATION. Joseph became the governor of Egypt, and the savior of his family. And Christ after his resurrection was exalted to be a Prince, and a Savior for mankind. W.
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 v24The mighty God of Jacob.
Gen_49:24
The mighty God of Jacob.
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Prom thence is the Shepherd, the Stone of Israel
Three names:
These three names which we find here are striking and beautiful in themselves; in their juxtaposition; in their use on Jacobs lips. Look at them as they stand.
I. THE MIGHTY GOD OF JACOB. The meaning of such a name is clear enough. It is He who has shown Himself mighty and mine by His deeds for me all through my life. The very vital centre of a mans religion is his conviction that God is his. The dying patriarch left to his descendants the legacy of this great Name.
II. THE SHEPHERD. That name sums up the lessons that Jacob had learned from the work of himself and of his sons. His own sleepless vigilance and patient endurance were but shadows of the loving care, the watchful protection, the strong defence, which the God who has been my Shepherd all my life long had extended to him and his.
III. THE STONE OF ISRAEL. Here, again, we have a name that after-ages have caught up and cherished, used for the first time. The Stone of Israel means much the same thing as the Rock. The general idea of this symbol is firmness, solidity. God is a Rock--
1. for a foundation;
2. for a fortress;
3. for shade and refreshment.
None that ever built on that Rock have been confounded. We clasp hands with all that have gone before us. At one end of the long chain this dim figure of the dying Jacob stretches out his withered hands to God, the Stone of Israel; at the other end we lift up ours to Jesus and cry--
Rock of Ages, cleft for me, Let me hide myself in Thee.
(A. Maclaren, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v24
Genesis
‘THE HANDS OF THE MIGHTY GOD OF JACOB’
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THE SHEPHERD, THE STONE OF ISRAEL
Gen 49:24.
A slight alteration in the rendering will probably bring out the meaning of these words more correctly. The last two clauses should perhaps not be read as a separate sentence. Striking out the supplement ‘is,’ and letting the previous sentence run on to the end of the verse, we get a series of names of God, in apposition with each other, as the sources of the strength promised to the arms of the hands of the warlike sons of Joseph. From the hands of the mighty God of Jacob-from thence, from the Shepherd, the stone of Israel-the power will come for conflict and for conquest. This exuberant heaping together of names of God is the mark of the flash of rapturous confidence which lit up the dying man’s thoughts when they turned to God. When he begins to think of Him he cannot stay his tongue. So many aspects of His character, so many remembrances of His deeds, come crowding into his mind; so familiar and so dear are they, that he must linger over the words, and strive by this triple repetition to express the manifold preciousness of Him whom no name, nor crowd of names, can rightly praise. So earthly love ever does with its earthly objects, inventing and reiterating epithets which are caresses. Such repetitions are not tautologies, for each utters some new aspect of the one subject, and comes from a new gush of heart’s love towards it. And something of the same rapture and unwearied recurrence to the Name that is above every name should mark the communion of devout souls with their heavenly Love. What a wonderful burst of such praise flowed out from David’s thankful heart, in his day of deliverance, like some strong current, with its sevenfold wave, each crested with the Name-’The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.’
Those three names which we find here are striking and beautiful in themselves; in their juxtaposition; in their use on Jacob’s lips. They seem to have been all coined by him, for, if we accept this song as a true prophecy uttered by him, we have here the earliest instance of their occurrence. They all have a history, and appear again expanded and deepened in the subsequent revelation. Let us look at them as they stand.
1. The Mighty God of Jacob.-The meaning of such a name is clear enough. It is He who has shown Himself mighty and mine by His deeds for me all through my life. The dying man’s thoughts are busy with all that past from the day when he went forth from the tent of Isaac, and took of the stones of the field for his pillow when the sun went down. A perplexed history it had been, with many a bitter sorrow, and many a yet bitterer sin. Passionate grief and despairing murmurs he had felt and flung out, while it slowly unfolded itself. When the Pharaoh had asked, ‘How old art thou?’ he had answered in words which owe their sombreness partly to obsequious assumption of insignificance in such a presence, but have a strong tinge of genuine sadness in them too: ‘Few and evil have the days of the years of my life been.’ But lying dying there, with it all well behind him, he has become wiser; and now it all looks to him as one long showing forth of the might of his God, who had been with him all his life long, and had redeemed him from all evil. He has got far enough away to see the lie of the land, as he could not do while he was toiling along the road. The barren rocks and white snow glow with purple as the setting sun touches them. The struggles with Laban; the fear of Esau; the weary work of toilsome years; the sad day when Rachel died, and left to him the ‘son of her sorrow’; the heart sickness of the long years of Joseph’s loss-all have faded away, or been changed into thankful wonder at God’s guidance. The one thought which the dying man carries out of life with him is: God has shown Himself mighty, and He has shown Himself mine.
For each of us, our own experience should be a revelation of God. The things about Him which we read in the Bible are never living and real to us till we have verified them in the facts of our own history. Many a word lies on the page, or in our memories, fully believed and utterly shadowy, until in some soul’s conflict we have had to grasp it, and found it true. Only so much of our creed as we have proved in life is really ours. If we will only open our eyes and reflect upon our history as it passes before us, we shall find every corner of it filled with the manifestations to our hearts and to our minds of a present God. But our folly, our stupidity, our impatience, our absorption with the mere outsides of things, our self-will, blind us to the Angel with the drawn sword who resists us, as well as to the Angel with the lily who would lead us. So we waste our days; are deaf to His voice speaking through all the clatter of tongues, and blind to His bright presence shining through all the dimness of earth; and, for far too many of us, we never can see God in the present, but only discern Him when He has passed by, like Moses from his cleft. Like this same Jacob, we have to say: ‘Surely God was in this place, and I knew it not.’ Hence we miss the educational worth of our lives, are tortured with needless cares, are beaten by the poorest adversaries, and grope amidst what seems to us a chaos of pathless perplexities, when we might be marching on assured and strong, with God for our guide, and the hands of the Mighty One of Jacob for our defence.
Notice, too, how distinctly the thought comes out in this name-that the very vital centre of a man’s religion is his conviction that God is his. Jacob will not be content with thinking of God as the God of his fathers; he will not even be content with associating himself with them in the common possession; but he must feel the full force of the intensely personal bond that knits him to God, and God to him. Of course such a feeling does not ignore the blessed fellowship and family who also are held in this bond. The God of Jacob is to the patriarch also the God of Abraham, and of Isaac, and of Jacob. But that comes second, and this comes first. Each man for himself must put forth the hand of his own faith, and grasp that great hand for his own guide. ‘My Lord and my God’ is the true form of the confession. ‘He loved me and gave Himself for me,’ is the shape in which the Gospel of Christ melts the soul. God is mine because His love individualises me, and I have a distinct place in His heart, His purposes, and His deeds. God is mine, because by my own individual act-the most personal which I can perform-I cast myself on Him, by my faith appropriate the common salvation, and open my being to the inflow of His power. God is mine, and I am His, in that wonderful mutual possession, with perpetual interchange of giving and receiving not only gifts but selves, which makes the very life of love, whether it be love on earth or love in heaven.
Remember, too, the profound use which our Lord made of this name, wherein Jacob claims to possess God. Because Moses at the bush called God, the God of Abraham, and of Isaac, and of Jacob, they cannot have ceased to be. The personal relations, which subsist between God and the soul that clasps Him for its own, demand an immortal life for their adequate expression, and make it impossible that Death’s skeleton fingers should have power to untie such a bond. Anything is conceivable, rather than that the soul which can say ‘God is mine’ should perish. And that continued existence demands, too, a state of being which shall correspond to itself, in which its powers shall all be exercised, its desires fulfilled, its possibilities made facts. Therefore there must be the resurrection. ‘God is not ashamed to be called their God, for He hath prepared for them a city.’
The dying patriarch left to his descendants the legacy of this great name, and often, in later times, it was used to quicken faith by the remembrance of the great deeds of God in the past. One instance may serve as a sample of the whole. ‘The Lord of Hosts is with us, the God of Jacob is our refuge.’ The first of these two names lays the foundation of our confidence in the thought of the boundless power of Him whom all the forces of the universe, personal and impersonal, angels and stars, in their marshalled order, obey and serve. The second bids later generations claim as theirs all that the old history reveals as having belonged to the ‘world’s grey fathers.’ They had no special prerogative of nearness or of possession. The arm that guided them is unwearied, and all the past is true still, and will for evermore be true for all who love God. So the venerable name is full of promise and of hope for us: ‘The God of Jacob is our refuge.’
2. The Shepherd.-How that name sums up the lessons that Jacob had learned from the work of himself and of his sons! ‘Thy servants are shepherds’ they said to Pharaoh; ‘both we, and also our sons.’ For fourteen long, weary years he had toiled at that task. ‘In the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes,’ and his own sleepless vigilance and patient endurance seem to him to be but shadows of the loving care, the watchful protection, the strong defence, which ‘the God, who has been my Shepherd all my life long,’ had extended to him and his. Long before the shepherd king, who had been taken from the sheepcotes to rule over Israel, sang his immortal psalm, the same occupation had suggested the same thought to the shepherd patriarch. Happy they whose daily work may picture for them some aspect of God’s care-or rather, happy they whose eyes are open to see the dim likeness of God’s care which every man’s earthly relations, and some part of his work, most certainly present.
There can be no need to draw out at length the thoughts which that sweet and familiar emblem has conveyed to so many generations. Loving care, wise guidance, fitting food, are promised by it; and docile submission, close following at the Shepherd’s heels, patience, innocence, meekness, trust, are required. But I may put emphasis for a moment on the connection between the thought of ‘the mighty God of Jacob’ and that of ‘the Shepherd.’ The occupation, as we see it, does not call for a strong arm, or much courage, except now and then to wade through snowdrifts, and dig out the buried and half-dead creatures. But the shepherds whom Jacob knew, had to be hardy, bold fighters. There were marauders lurking ready to sweep away a weakly guarded flock. There were wild beasts in the gorges of the hills. There was danger in the sun by day on these burning plains, and in the night the wolves prowled round the flock. We remember how David’s earliest exploits were against the lion and the bear, and how he felt that even his duel with the Philistine bully was not more formidable than these had been. If we will read into our English notions of a shepherd this element of danger and of daring, we shall feel that these two clauses are not to be taken as giving the contrasted ideas of strength and gentleness, but the connected ones of strength, and therefore protection and security. We have the same connection in later echoes of this name. ‘Behold, the Lord God shall come with strong hand; He shall feed His flock like a shepherd.’ And our Lord’s use of the figure brings into all but exclusive prominence the good shepherd’s conflict with the ravening wolves-a conflict in which he must not hesitate even ‘to lay down his life for the sheep.’ As long as the flock are here, amidst dangers and foes, and wild weather, the arm that guides must be an arm that can guard; and none less mighty than the Mighty One of Jacob can be the Shepherd of men. But a higher fulfilment yet awaits this venerable emblem, when in other pastures, where no lion nor any ravening beast shall come, the ‘Lamb, which is in the midst of the throne,’ and is Shepherd as well as Lamb, ‘shall feed them, and lead them by living fountains of waters.’
3. The Stone of Israel.-Here, again, we have a name, that after-ages have caught up and cherished, used for the first time. I suppose the Stone of Israel means much the same thing as the Rock. If so, that symbol, too, which is full of such large meanings, was coined by Jacob. It is, perhaps, not fanciful to suppose that it owes its origin to the scenery of Palestine. The wild cliffs of the eastern region where Peniel lay, or the savage fastnesses in the southern wilderness, a day’s march from Hebron, where he lived so long, came back to his memory amid the flat, clay land of Egypt; and their towering height, their immovable firmness, their cool shade, their safe shelter, spoke to him of the unalterable might and impregnable defence which he had found in God. So there is in this name the same devout, reflective laying-hold upon experience which we have observed in the preceding.
There is also the same individualising grasp of God as his very own; for ‘Israel’ here is, of course, to be taken not as the name of the nation but as his own name, and the intention of the phrase is evidently to express what God had been to him personally.
The general idea of this symbol is perhaps firmness, solidity. And that general idea may be followed out in various details. God is a rock for a foundation. Build your lives, your thoughts, your efforts, your hopes there. The house founded on the rock will stand though wind and rain from above smite it, and floods from beneath beat on it like battering rams. God is a rock for a fortress. Flee to Him to hide, and your defence shall be the ‘munitions of rocks,’ which shall laugh to scorn all assault, and never be stormed by any foe. God is a rock for shade and refreshment. Come close to Him from out of the scorching heat, and you will find coolness and verdure and moisture in the clefts, when all outside that grateful shadow is parched and dry.
The word of the dying Jacob was caught up by the great law-giver in his dying song. ‘Ascribe ye greatness to our God. He is the Rock.’ It reappears in the last words of the shepherd king, whose grand prophetic picture of the true King is heralded by ‘The Book of Israel spake to me.’ It is heard once more from the lips of the greatest of the prophets in his glowing prophecy of the song of the final days: ‘Trust ye in the Lord for ever; for in the Lord Jehovah is the Rock of Ages,’ as well as in his solemn prophecy of the Stone which God would lay in Zion. We hear it again from the lips that cannot lie: ‘Did ye never read in the Scriptures, The Stone which the builders rejected, the same is become the headstone of the corner?’ And for the last time the venerable metaphor which has cheered so many ages appears in the words of that Apostle who was ‘surnamed Cephas, which is by interpretation a stone’: ‘To whom coming as unto a living Stone, yea also as living stones are built up.’ As on some rocky site in Palestine, where a hundred generations in succession have made their fortresses, one may see stones with the bevel that tells of early Jewish masonry, and above them Roman work, and higher still masonry of crusading times, and above it the building of to-day; so we, each age in our turn, build on this great rock foundation, dwell safe there for our little lives, and are laid to peaceful rest in a sepulchre in the rock. On Christ we may build. In Him we may dwell and rest secure. We may die in Jesus, and be gathered to our own people, who, having died, live in Him. And though so many generations have reared their dwellings on that great rock, there is ample room for us too to build. We have not to content ourselves with an uncertain foundation among the shifting rubbish of perished dwellings, but can get down to the firm virgin rock for ourselves. None that ever builded there have been confounded. We clasp hands with all who have gone before us. At one end of the long chain this dim figure of the dying Jacob, amid the strange vanished life of Egypt, stretches out his withered hands to God the Stone of Israel; at the other end, we lift up ours to Jesus, and cry:-
‘Rock of Ages! cleft for me,
Let me hide myself in Thee.’
The faith is one. One will be the answer and the reward. May it be yours and mine!
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv24–26General Information:
General Information:
Jacob continues to bless Joseph and his descendants.
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his bow will remain steady
The person holding the bow steady is spoken of as if the bow itself will remain steady. It is implied he is holding it steady as he aims at his enemy. AT: "he will hold his bow steady as he aims at his enemy" (See: Metonymy and Assumed Knowledge and Implicit Information)
his bow ... his hands
Here "his" refers to Joseph who stands for his descendants. AT: "their bow ... their hands" (See: Metonymy)
his hands will be skillful
Here the whole person is represented by the "hands" since they are used to hold the bow. AT: "his arms will remain strong as he aims his bow" (See: Synecdoche)
the hands of the Mighty One
The "hands" are expressing the power of Yahweh. AT: "the power of the Mighty One" (See: Metonymy)
because of the name of the Shepherd
Here "name" refers to the entire person. AT: "because of the Shepherd" (See: Metonymy)
the Shepherd
Jacob speak of Yahweh as if he were a "Shepherd." This emphasizes that Yahweh guides and protects his people. (See: Metaphor)
the Rock
Jacob speaks of Yahweh as if he were a "Rock" that people can climb upon to find safety from enemies. This emphasizes that Yahweh protects his people. (See: Metaphor)
John Calvin 1540 · Public Domain On v25 25. Even by the God of thy father. Again,…
25. Even by the God of thy father. Again, he more fully affirms that Joseph had been delivered from death, and exalted to such great dignity, not by his own industry, but by the favor of God: and there is not the least doubt that he commends to all the pious, the mere goodness of God, lest they should arrogate anything to themselves, whether they may have escaped from dangers, or whether they may have risen to any rank of honor. By the God of thy father. In designating God by this title, he again traces whatever good Joseph has received, to the covenant, and to the fountain of gratuitous adoption; as if he had said, “Whereas thou hast proved the paternal care of God in helping thee, I desire that thou wouldst ascribe this to the covenant which God has made with me.” Meanwhile, (as we have said before,) he separates from all fictitious idols the God whom he transmits to his descendants to worship.
After he has declared, that Joseph should be blessed in every way, both as it respects his own life, and the number and preservation of his posterity; he affirms that the effect of this benediction is near and almost present, by saying, that he blessed Joseph more efficaciously than he himself had been blessed by his fathers. For although, from the beginning, God had been true to his promises, yet he frequently postponed the effect of them, as if he had been feeding Abraham, Isaac, and Jacob with nothing but words. For, to what extent were the patriarchs multiplied in Egypt? Where was that immense seed which should equal the sands of the seashore and the stars of heaven? Therefore, not without reason, Jacob declares that the full time had arrived in which the result of his benediction, which had lain concealed, should emerge as from the deep. Now, this comparison ought to inspire us with much greater alacrity at the present time; for the abundant riches of the grace of God which have flowed to us in Christ, exceeds a hundredfold, any blessings which Joseph received and felt.
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What is added respecting the utmost bounds of the everlasting hills, some wish to refer to distance of place, some to perpetuity of time. Both senses suit very well; either that the felicity of Joseph should diffuse itself far and wide to the farthest mountains of the world; or that it should endure as long as the everlasting hills, which are the firmest portions of the earth, shall stand. The more certain and genuine sense, however, is to be gathered from the other passage, where Moses repeats this benediction; namely, that the fertility of the land would extend to the tops of the mountains; and these mountains are called perpetual, because they are most celebrated. He also declares that this blessing should be upon his head, lest Joseph might think that his good wishes were scattered to the winds; for by this word he intends to show, if I may so speak, that the blessing was substantial. At length he calls Joseph נזיר(nazir) among his brethren, either because he was their crown, on account of the common glory which redounds from him to them all, or because, on account of the dignity by which he excels, he was separated from them all. It may be understood in both senses. Yet we must know that this excellency was temporal, because Joseph, together with the others, was required to take his proper place, and to submit himself to the scepter of Judah.
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 vv24, 26 That is God.
That is God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv24–26 Gen 49:24 But his bow abode in strength, and…
Gen 49:24 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:)
Ver. 24. But his bow abode in strength.] He "gave not place to them by subjection, no, not for an hour." {Gal 2:5} "If thou faint in adversity, thy strength is small," saith Solomon. {Pro 24:10} Joseph did not; but, as it was said of old Rome, Roma cladibus animosior; and as of Mithridates, {a} he never wanted courage or counsel, when he was at the worst; so neither did Joseph. Virtus lecythos habet in malis. 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 lighest load will be troublesome. Hang heavy weights upon rotten boughs, they presently break. But Joseph’s were green, and had sap.
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By the hands of the mighty God of Jacob.] It was said of Achilles, that he was Styge armatus; but Joseph was Deo forti armatus, and thence his safety. He used lfis bow against his adversaries, as David did his sling against Goliath. He slung, saith Bucholcer, perinde ac si fundae suae tunicis non lapillum, sed Deum ipsum induisset ac implicuisset, as if he had wrapped up God in his sling.
{a} το φρονημα ην αυτω δει, καν ταις ρυμφοραις. - Plut.
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 vv24–26 His bow, wherewith he opposed his enemies; which was…
His bow, wherewith he opposed his enemies; which was no military bow, but that which he opposed to all their injuries, to wit, his own virtue, his innocence, his patience, his temperance, his faith and hope in God, whereby he resisted and vanquished all the temptations and difficulties which he met with, so that all his enemies could neither defile nor destroy him.
The mighty God of Jacob, i.e. my God; the noun for the pronoun, which is frequent. When men forsook and persecuted him, my God and his God stood by him. He showed that it was not Joseph’s wisdom or courage, but God’s gracious assistance, that made him conqueror.
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From thence is the shepherd, the stone of Israel; either,
1. From that great deliverance vouchsafed by God to Joseph it is that Israel or Jacob hath a shepherd to feed him, a stone to lay his head upon, as once he did, Gen 28:11, or a rock of refuge to fly to in his great distresses, or a foundation-stone, or corner-stone, or pillar, to sustain or preserve Jacob’s house. Or rather,
2. From the hands of the mighty God of Jacob, last mentioned. Or from the God of his father, as it follows Gen 49:25. So the sense is this, Though Joseph was a blessed instrument in this wonderful work, yet the God of Jacob was the chief author of it, by whose wise and merciful providence it was so ordered that Joseph should be first sold, and afterwards advanced, and all in order to this end, that his Israel, with whom he hath been pleased to make a gracious and everlasting covenant, should have a shepherd to feed him in the time of famine, and a stone or rock to support him.
Here he explains and determines that doubtful expression from thence, by adding, even by (or rather from, as this particle mem properly signifies, and was just now used) the God of thy father, i.e. who hath chosen and loved thy father, and made a league with him, and blessed him with all manner of blessings.
Blessings of heaven above, i.e. the sweet and powerful influences of the heavenly bodies, and the dews and rains which fall from heaven, whereby the fruits of the earth are produced in great plenty. See Lev 26:4; Deu 28:12; 33:14.
Blessings of the deep, i.e. of that great sea of waters both about the earth, and in the earth, whence come those springs and rivers by which the earth is moistened and made fruitful. See Gen 1:2; 7:11; Deu 8:7.
Blessings of the breasts, and of the womb, whereby both men and beasts shall be greatly multiplied, and abundantly supplied with all necessaries.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv24–26 Benjamin shall ravin as a wolf,.... All the three…
Benjamin shall ravin as a wolf,.... All the three Targums apply this prophecy to the priests offering the daily sacrifice, morning and evening, in the temple, which stood in the lot of Benjamin, and dividing what was left, and eating it. But it respects the tribe itself, compared to a wolf for its fortitude, courage, and valour, as well as for its rapaciousness, it being a warlike tribe; and the Jewish writers (q) say, that it is compared to a wolf, because of its strength. Wolves, said to be devoted to Mars, are called "martial" wolves by Virgil (r) and Horace (s); and we have an early instance of the valour and success of this tribe in a war waged with all the other tribes, and in two pitched battles, in one with 26,000 men it beat 400,000, Jdg 20:15, and if this tribe is compared to a wolf for rapaciousness, this may be illustrated by the remainder of those, after the loss of a third battle, catching and carrying away the daughters of Shiloh, and making them their wives, Jdg 21:23. Some apply this to particular persons of this tribe, as to Saul the first king of Israel, who was of Benjamin; and who as soon as he took the kingdom of Israel, in the morning, in the beginning of that state, fought against all his enemies on every side, against Moab, Ammon, Edom, the kings of Zobah, and the Philistines, and the Amalekites, Sa1 14:47 and to Mordecai and Esther, who were of the same tribe, who after the captivity, and in the evening of that state, divided the spoil of Haman, Est 8:1 this is observed by Jarchi, Aben Ezra, and Ben Gersom. Some of the Christian fathers have applied the prophecy to the Apostle Paul, who was of the tribe of Benjamin; who in the morning of his youth was a fierce and ravenous persecutor, and made havoc of the church of God: and in the evening, or latter part of his life, spent his days in dividing the spoil of Satan among the Gentiles, taking the prey out of his hands, turning men from the power of Satan unto God, and distributed food to the souls of men. In a spiritual sense he was a warlike man, a good soldier of Christ, and accoutred as such, had a warfare to accomplish, and enemies to fight with; and did fight the good fight of faith, conquered, and was more than a conqueror through Christ, and is now crowned: and why may it not be applied to Christ himself, seeing the blessing of Benjamin by Moses, Deu 33:12 seems to belong to him? he is God's Benjamin, the son and man of his right hand, as dear to him as his right hand, in whom his power has been displayed, and who is exalted at his right hand; and may as well be compared to a wolf as to a lion, as he is the lion of the tribe of Judah, and as God himself is compared to a lion and bear, Hos 13:7 and who is expressly said to divide the spoil with the strong, Isa 53:12 spoiled principalities and powers, delivered his people as a prey out of the hands of the mighty, and will make an utter destruction of all his and their enemies. Some of these things were done in the morning of the Gospel dispensation, and others will be done in the evening of it, Col 2:15.
(q) Targum Jon. Aben Ezra & Gersom, in loc. (r) Virgil. Aeneid. 9. (s) Horat. Carmin. l. 1. Ode. 17.
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 vv24–25 But his bow abode in strength - His faith…
But his bow abode in strength - His faith did not fail; he kept his ground, and came off conqueror. The arms of his hands were made strong - That is, his other graces did their part, his wisdom, courage, patience, which are better than weapons of war: 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. From thence, from this strange method of Providence, he became the shepherd and stone, the feeder and supporter of Israel, Jacob and his family. Herein Joseph was a type of Christ: He was shot at and hated, but born up under his sufferings, and was afterwards advanced to be the shepherd and stone: and of the church in general, hell shoots its arrows against her, but heaven protects and strengthens her.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv24–26 Verse 24. But his bow remained in strength] The…
Verse 24. But his bow remained in strength] The more he was persecuted, either by his brethren or in Egypt, the more resplendent his uprightness and virtues shone: and the arms his extended power and influence, of his hands plans, designs, and particular operations of his prudence, judgment, discretion, c., were all rendered successful by the hand - the powerful succour and protection, of the Mighty One of Jacob that God who blessed and protected all the counsels and plans of Jacob, and protected and increased him also when he was in a strange land, and often under the power of those who sought opportunities to oppress and defraud him.
By the name of the Shepherd the Rock of Israel] Jehovah, and El-Elohey Israel; see Ge 33:20. This appears to me to refer to the subject of the thirty-second chapter, where Jacob wrestled with God, had God's name revealed to him, and his own name changed from Jacob to Israel, in consequence of which he built an altar, and dedicated it to God, who had appeared to him under the name of Elohey-Israel, the strong God of Israel; which circumstance led him to use the term Rock, which, as an emblem of power, is frequently given to God in the sacred writings, and may here refer to the stone which Jacob set up. It is very probable that the word shepherd is intended to apply to our blessed Lord, who is the Shepherd of Israel, the good Shepherd, Joh 10:11-17; and who, beyond all controversy, was the person with whom Jacob wrestled. See Clarke on Ge 16:7 and "Ge 32:24".
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 vv24–25 Gen 49:24. But his bow abode in strength —…
Gen 49:24. But his bow abode in strength — His faith did not fail; he kept his ground, and came off conqueror. The arms of his hands were made strong — That is, his other graces did their part, his wisdom, courage, patience, which are better than weapons of war: 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. From thence — From this strange method of Providence, he became the shepherd and stone — The feeder and supporter of Israel, Jacob, and his family. Herein Joseph was a type of Christ; who was shot at and hated, but borne up under his sufferings, and was afterward advanced to be the shepherd and stone: and of the church in general; hell shoots its arrows against her, but heaven protects and strengthens her. But perhaps by the shepherd and stone, Joshua, a descendant of Joseph, by Ephraim, may be here primarily intended. He, as a good shepherd, brought into the pastures of Canaan that flock of the Lord which Moses had indeed led forth from Egypt, but which he had left in a barren wilderness. Thus by Joshua also was Christ typified, whose name he bears, who is the foundation-stone laid in Zion, and the good shepherd, that leads his sheep into the heavenly Canaan, and gives them eternal life.
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 vv24–26 His bow rested upon the strong, &c. That is,…
His bow rested upon the strong, &c. That is, upon God, who was his strength: who also loosed his bands, and brought him out of prison to be the pastor, that is, the feeder and ruler of Egypt; and the stone, that is, the rock and support of Israel.
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).
Daniel D. Whedon 1874 · Public Domain On vv24–26 24. His bow — He turned archer in another…
24. His bow — He turned archer in another way, and was empowered by a supernatural energy, against which all lords of the bow found it folly to contend. He proved an unconquerable hero. This part of the prophecy, based also on Joseph’s personal experience, was further illustrated and confirmed, but not entirely fulfilled, in Joshua, who sprang from Ephraim, and led all Israel to the conquest of the land of promise. The description throughout is true to the general character of the tribe of Joseph.
The arms of his hands — The expression is peculiarly significant when speaking of an archer, whose pliant hand must be supported by a firm arm in order to be effective. The designation of God as the Mighty One, or the Might of Jacob; the Shepherd, (compare Gen_48:15,) and Stone (compare Deu_32:4; 2Sa_22:3; 2Sa_23:3,) is peculiarly appropriate and suggestive. משׁם is rendered from thence in the common version, and this is sustained by the Masoretic punctuation, the Sept., Vulg., and most expositors. But it is in more perfect analogy with the word מידי, of the previous line, and the harmony of parallelism, to translate as we have done from the name; perhaps an allusion to Gen_32:29. So the Syriac, Dathe, Turner, and others. In this way, the strength, triumphs, and blessings of Joseph are attributed to God as the Shepherd and Stone of Israel. The attempt to make Joseph and Joshua the shepherd and stone, or to render Shepherd of the stone of Israel, and understand it of God watching the stone on which Jacob slept at Bethel, seems far fetched and unnatural.
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 vv24–26 24. his bow abode in strength] Cf. Job_29:20, “my…
24. his bow abode in strength] Cf. Job_29:20, “my bow is renewed in my hand.” Joseph was able by God’s help to resist. He overthrew his assailants. His strength was unshaken. LXX καὶ συνετρίβη μετὰ κράτους τὰ τόξα αὐτῶν = “and their bows with might were broken,” follows a variety of reading.
the arms of his hands] Probably meaning “the strength of his hands,” which held and drew the bow.
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were made strong] Better, as R.V. marg., active. The idea is nimbleness rather than strength.
By the hands] More lit. “from the hands.” The source of the deliverance of Joseph, rather than the instrumentality of it, is expressed.
the Mighty One of Jacob] A Divine title, ’âbîr = “the Strong One,” which appears elsewhere, Psa_132:2; Psa_132:5; Isa_1:24; Isa_49:26; Isa_60:16.
From thence] No rendering gives an entirely satisfactory sense. The text is probably corrupt. (1) According to the R.V. text, the clause is a parenthesis; “from thence” means “from the Mighty One of Jacob.” “The shepherd,” and “the stone of Israel,” are appellations of Joseph. (2) According to the R.V. marg. “from thence from the shepherd,” the clause continues the thought of the previous words, and expands “by the hands of.” “The shepherd,” and “the stone of Israel,” are then Divine titles, in apposition to “the Mighty One of Jacob.” (3) “By the name of the shepherd.” This is a variety of the last ‘rendering, with the reading shêm = “name,” instead of shâm = “there.”
The rendering (1) seems to be improbable, since it applies to Joseph the titles of “shepherd” and “stone of Israel,” which certainly we should not expect to see applied to the son of Jacob. Between (2) and (3) it is difficult to make a selection, and the text cannot be relied on. But the word mis-shâm (= “from thence”) seems more prosaic and less impressive than mis-shêm (= “from the Name”); and on the whole (3) seems more probable. For the “Shepherd,” as a Divine title, cf. Gen_48:15; Psa_23:1; Psa_80:1.
Prof. G. F. Moore conjectures “By the arms of the stone of Israel,” which would supply a parallel to “By the hands of the Mighty One of Jacob,” and would expand the thought of the previous clause (“the arms of his hands”). Encycl. Bibl. iii. 2977, n. 14.
the stone of Israel] If used as a Divine title, the “stone” (’eben) is here substituted for the more usual “rock” (ṣûr). Cf. Deu_32:4; 1Sa_2:2; 2Sa_22:2; Psa_18:2; Psa_18:31. It is very possible that the allusion may be to the stone (’eben) of Bethel (Gen_28:18), or even to the great stone of Shechem (Jos_24:26-27), the sanctuary of the tribe and the burial-place of Joseph.
“The Name of the Shepherd of the Stone of Israel” is thus a possible, though a cumbrous title with a reference to the stone of Bethel (Gen_31:13).
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 vv24–26 (24) His bow abode in strength.—The word for strength…
(24) His bow abode in strength.—The word for strength is highly poetical. It means that which goes on for ever, like the flowing streams or the eternal hills. In spite of all the machinations of his enemies, the bow of Joseph remained constant and enduring in its might.
Were made strong.—The Hebrew word is difficult, but more probably means, were pliant, supple, such as the arms of an archer ought to be.
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From thence is the shepherd, the stone of Israel.—The Jewish commentators understand “from thence” of Joseph, who had become the ruler and protector of Israel. But “from thence” answers in the parallelism to from the hands of. Fully it would be, from thence where dwells the Shepherd, &c, that is,—Joseph’s triumph came from God, who is the Shepherd (or Ruler) and the Rock of Israel.
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 v26 The separated one, or Joseph a type of Christ.
The separated one, or Joseph a type of Christ.
Joseph was separated from his brethren
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I IN HIS FATHER"S AFFECTIONS. Jacob loved him more than any of his other sons. So was Christ the only-begotten and well-beloved Son of the Father.
II IN HIS PERSONAL CHARACTER. Joseph brought unto Jacob the evil report that he heard circulating about his brethren, thus proving that he had no sympathy with their wicked ways. So Christ was holy, harmless, undefiled, and separate from Sinners.
III IN HIS HEAVENLY COMMUNICATIONS. Joseph was favored above his brethren in being made the recipient of dreams, and the depositary, as it were, of Divine secrets. And Christ received not the Spirit by measure, so that of him it could be said, No man knoweth the Father but the Son.
IV IN HIS EVIL FORTUNES. Joseph was hated, sold, and practically given over to death by his brethren. So was Christ not only despised and rejected by his brethren, but separated from all mankind in the character of his sufferings and death.
V IN HIS FUTURE EXALTATION. Joseph became the governor of Egypt, and the savior of his family. And Christ after his resurrection was exalted to be a Prince, and a Savior for mankind. W.
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 v24 The mighty God of Jacob.
Gen_49:24
The mighty God of Jacob.
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Prom thence is the Shepherd, the Stone of Israel
Three names:
These three names which we find here are striking and beautiful in themselves; in their juxtaposition; in their use on Jacobs lips. Look at them as they stand.
I. THE MIGHTY GOD OF JACOB. The meaning of such a name is clear enough. It is He who has shown Himself mighty and mine by His deeds for me all through my life. The very vital centre of a mans religion is his conviction that God is his. The dying patriarch left to his descendants the legacy of this great Name.
II. THE SHEPHERD. That name sums up the lessons that Jacob had learned from the work of himself and of his sons. His own sleepless vigilance and patient endurance were but shadows of the loving care, the watchful protection, the strong defence, which the God who has been my Shepherd all my life long had extended to him and his.
III. THE STONE OF ISRAEL. Here, again, we have a name that after-ages have caught up and cherished, used for the first time. The Stone of Israel means much the same thing as the Rock. The general idea of this symbol is firmness, solidity. God is a Rock--
1. for a foundation;
2. for a fortress;
3. for shade and refreshment.
None that ever built on that Rock have been confounded. We clasp hands with all that have gone before us. At one end of the long chain this dim figure of the dying Jacob stretches out his withered hands to God, the Stone of Israel; at the other end we lift up ours to Jesus and cry--
Rock of Ages, cleft for me, Let me hide myself in Thee.
(A. Maclaren, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v24
Genesis
‘THE HANDS OF THE MIGHTY GOD OF JACOB’
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THE SHEPHERD, THE STONE OF ISRAEL
Gen 49:24.
A slight alteration in the rendering will probably bring out the meaning of these words more correctly. The last two clauses should perhaps not be read as a separate sentence. Striking out the supplement ‘is,’ and letting the previous sentence run on to the end of the verse, we get a series of names of God, in apposition with each other, as the sources of the strength promised to the arms of the hands of the warlike sons of Joseph. From the hands of the mighty God of Jacob-from thence, from the Shepherd, the stone of Israel-the power will come for conflict and for conquest. This exuberant heaping together of names of God is the mark of the flash of rapturous confidence which lit up the dying man’s thoughts when they turned to God. When he begins to think of Him he cannot stay his tongue. So many aspects of His character, so many remembrances of His deeds, come crowding into his mind; so familiar and so dear are they, that he must linger over the words, and strive by this triple repetition to express the manifold preciousness of Him whom no name, nor crowd of names, can rightly praise. So earthly love ever does with its earthly objects, inventing and reiterating epithets which are caresses. Such repetitions are not tautologies, for each utters some new aspect of the one subject, and comes from a new gush of heart’s love towards it. And something of the same rapture and unwearied recurrence to the Name that is above every name should mark the communion of devout souls with their heavenly Love. What a wonderful burst of such praise flowed out from David’s thankful heart, in his day of deliverance, like some strong current, with its sevenfold wave, each crested with the Name-’The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.’
Those three names which we find here are striking and beautiful in themselves; in their juxtaposition; in their use on Jacob’s lips. They seem to have been all coined by him, for, if we accept this song as a true prophecy uttered by him, we have here the earliest instance of their occurrence. They all have a history, and appear again expanded and deepened in the subsequent revelation. Let us look at them as they stand.
1. The Mighty God of Jacob.-The meaning of such a name is clear enough. It is He who has shown Himself mighty and mine by His deeds for me all through my life. The dying man’s thoughts are busy with all that past from the day when he went forth from the tent of Isaac, and took of the stones of the field for his pillow when the sun went down. A perplexed history it had been, with many a bitter sorrow, and many a yet bitterer sin. Passionate grief and despairing murmurs he had felt and flung out, while it slowly unfolded itself. When the Pharaoh had asked, ‘How old art thou?’ he had answered in words which owe their sombreness partly to obsequious assumption of insignificance in such a presence, but have a strong tinge of genuine sadness in them too: ‘Few and evil have the days of the years of my life been.’ But lying dying there, with it all well behind him, he has become wiser; and now it all looks to him as one long showing forth of the might of his God, who had been with him all his life long, and had redeemed him from all evil. He has got far enough away to see the lie of the land, as he could not do while he was toiling along the road. The barren rocks and white snow glow with purple as the setting sun touches them. The struggles with Laban; the fear of Esau; the weary work of toilsome years; the sad day when Rachel died, and left to him the ‘son of her sorrow’; the heart sickness of the long years of Joseph’s loss-all have faded away, or been changed into thankful wonder at God’s guidance. The one thought which the dying man carries out of life with him is: God has shown Himself mighty, and He has shown Himself mine.
For each of us, our own experience should be a revelation of God. The things about Him which we read in the Bible are never living and real to us till we have verified them in the facts of our own history. Many a word lies on the page, or in our memories, fully believed and utterly shadowy, until in some soul’s conflict we have had to grasp it, and found it true. Only so much of our creed as we have proved in life is really ours. If we will only open our eyes and reflect upon our history as it passes before us, we shall find every corner of it filled with the manifestations to our hearts and to our minds of a present God. But our folly, our stupidity, our impatience, our absorption with the mere outsides of things, our self-will, blind us to the Angel with the drawn sword who resists us, as well as to the Angel with the lily who would lead us. So we waste our days; are deaf to His voice speaking through all the clatter of tongues, and blind to His bright presence shining through all the dimness of earth; and, for far too many of us, we never can see God in the present, but only discern Him when He has passed by, like Moses from his cleft. Like this same Jacob, we have to say: ‘Surely God was in this place, and I knew it not.’ Hence we miss the educational worth of our lives, are tortured with needless cares, are beaten by the poorest adversaries, and grope amidst what seems to us a chaos of pathless perplexities, when we might be marching on assured and strong, with God for our guide, and the hands of the Mighty One of Jacob for our defence.
Notice, too, how distinctly the thought comes out in this name-that the very vital centre of a man’s religion is his conviction that God is his. Jacob will not be content with thinking of God as the God of his fathers; he will not even be content with associating himself with them in the common possession; but he must feel the full force of the intensely personal bond that knits him to God, and God to him. Of course such a feeling does not ignore the blessed fellowship and family who also are held in this bond. The God of Jacob is to the patriarch also the God of Abraham, and of Isaac, and of Jacob. But that comes second, and this comes first. Each man for himself must put forth the hand of his own faith, and grasp that great hand for his own guide. ‘My Lord and my God’ is the true form of the confession. ‘He loved me and gave Himself for me,’ is the shape in which the Gospel of Christ melts the soul. God is mine because His love individualises me, and I have a distinct place in His heart, His purposes, and His deeds. God is mine, because by my own individual act-the most personal which I can perform-I cast myself on Him, by my faith appropriate the common salvation, and open my being to the inflow of His power. God is mine, and I am His, in that wonderful mutual possession, with perpetual interchange of giving and receiving not only gifts but selves, which makes the very life of love, whether it be love on earth or love in heaven.
Remember, too, the profound use which our Lord made of this name, wherein Jacob claims to possess God. Because Moses at the bush called God, the God of Abraham, and of Isaac, and of Jacob, they cannot have ceased to be. The personal relations, which subsist between God and the soul that clasps Him for its own, demand an immortal life for their adequate expression, and make it impossible that Death’s skeleton fingers should have power to untie such a bond. Anything is conceivable, rather than that the soul which can say ‘God is mine’ should perish. And that continued existence demands, too, a state of being which shall correspond to itself, in which its powers shall all be exercised, its desires fulfilled, its possibilities made facts. Therefore there must be the resurrection. ‘God is not ashamed to be called their God, for He hath prepared for them a city.’
The dying patriarch left to his descendants the legacy of this great name, and often, in later times, it was used to quicken faith by the remembrance of the great deeds of God in the past. One instance may serve as a sample of the whole. ‘The Lord of Hosts is with us, the God of Jacob is our refuge.’ The first of these two names lays the foundation of our confidence in the thought of the boundless power of Him whom all the forces of the universe, personal and impersonal, angels and stars, in their marshalled order, obey and serve. The second bids later generations claim as theirs all that the old history reveals as having belonged to the ‘world’s grey fathers.’ They had no special prerogative of nearness or of possession. The arm that guided them is unwearied, and all the past is true still, and will for evermore be true for all who love God. So the venerable name is full of promise and of hope for us: ‘The God of Jacob is our refuge.’
2. The Shepherd.-How that name sums up the lessons that Jacob had learned from the work of himself and of his sons! ‘Thy servants are shepherds’ they said to Pharaoh; ‘both we, and also our sons.’ For fourteen long, weary years he had toiled at that task. ‘In the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes,’ and his own sleepless vigilance and patient endurance seem to him to be but shadows of the loving care, the watchful protection, the strong defence, which ‘the God, who has been my Shepherd all my life long,’ had extended to him and his. Long before the shepherd king, who had been taken from the sheepcotes to rule over Israel, sang his immortal psalm, the same occupation had suggested the same thought to the shepherd patriarch. Happy they whose daily work may picture for them some aspect of God’s care-or rather, happy they whose eyes are open to see the dim likeness of God’s care which every man’s earthly relations, and some part of his work, most certainly present.
There can be no need to draw out at length the thoughts which that sweet and familiar emblem has conveyed to so many generations. Loving care, wise guidance, fitting food, are promised by it; and docile submission, close following at the Shepherd’s heels, patience, innocence, meekness, trust, are required. But I may put emphasis for a moment on the connection between the thought of ‘the mighty God of Jacob’ and that of ‘the Shepherd.’ The occupation, as we see it, does not call for a strong arm, or much courage, except now and then to wade through snowdrifts, and dig out the buried and half-dead creatures. But the shepherds whom Jacob knew, had to be hardy, bold fighters. There were marauders lurking ready to sweep away a weakly guarded flock. There were wild beasts in the gorges of the hills. There was danger in the sun by day on these burning plains, and in the night the wolves prowled round the flock. We remember how David’s earliest exploits were against the lion and the bear, and how he felt that even his duel with the Philistine bully was not more formidable than these had been. If we will read into our English notions of a shepherd this element of danger and of daring, we shall feel that these two clauses are not to be taken as giving the contrasted ideas of strength and gentleness, but the connected ones of strength, and therefore protection and security. We have the same connection in later echoes of this name. ‘Behold, the Lord God shall come with strong hand; He shall feed His flock like a shepherd.’ And our Lord’s use of the figure brings into all but exclusive prominence the good shepherd’s conflict with the ravening wolves-a conflict in which he must not hesitate even ‘to lay down his life for the sheep.’ As long as the flock are here, amidst dangers and foes, and wild weather, the arm that guides must be an arm that can guard; and none less mighty than the Mighty One of Jacob can be the Shepherd of men. But a higher fulfilment yet awaits this venerable emblem, when in other pastures, where no lion nor any ravening beast shall come, the ‘Lamb, which is in the midst of the throne,’ and is Shepherd as well as Lamb, ‘shall feed them, and lead them by living fountains of waters.’
3. The Stone of Israel.-Here, again, we have a name, that after-ages have caught up and cherished, used for the first time. I suppose the Stone of Israel means much the same thing as the Rock. If so, that symbol, too, which is full of such large meanings, was coined by Jacob. It is, perhaps, not fanciful to suppose that it owes its origin to the scenery of Palestine. The wild cliffs of the eastern region where Peniel lay, or the savage fastnesses in the southern wilderness, a day’s march from Hebron, where he lived so long, came back to his memory amid the flat, clay land of Egypt; and their towering height, their immovable firmness, their cool shade, their safe shelter, spoke to him of the unalterable might and impregnable defence which he had found in God. So there is in this name the same devout, reflective laying-hold upon experience which we have observed in the preceding.
There is also the same individualising grasp of God as his very own; for ‘Israel’ here is, of course, to be taken not as the name of the nation but as his own name, and the intention of the phrase is evidently to express what God had been to him personally.
The general idea of this symbol is perhaps firmness, solidity. And that general idea may be followed out in various details. God is a rock for a foundation. Build your lives, your thoughts, your efforts, your hopes there. The house founded on the rock will stand though wind and rain from above smite it, and floods from beneath beat on it like battering rams. God is a rock for a fortress. Flee to Him to hide, and your defence shall be the ‘munitions of rocks,’ which shall laugh to scorn all assault, and never be stormed by any foe. God is a rock for shade and refreshment. Come close to Him from out of the scorching heat, and you will find coolness and verdure and moisture in the clefts, when all outside that grateful shadow is parched and dry.
The word of the dying Jacob was caught up by the great law-giver in his dying song. ‘Ascribe ye greatness to our God. He is the Rock.’ It reappears in the last words of the shepherd king, whose grand prophetic picture of the true King is heralded by ‘The Book of Israel spake to me.’ It is heard once more from the lips of the greatest of the prophets in his glowing prophecy of the song of the final days: ‘Trust ye in the Lord for ever; for in the Lord Jehovah is the Rock of Ages,’ as well as in his solemn prophecy of the Stone which God would lay in Zion. We hear it again from the lips that cannot lie: ‘Did ye never read in the Scriptures, The Stone which the builders rejected, the same is become the headstone of the corner?’ And for the last time the venerable metaphor which has cheered so many ages appears in the words of that Apostle who was ‘surnamed Cephas, which is by interpretation a stone’: ‘To whom coming as unto a living Stone, yea also as living stones are built up.’ As on some rocky site in Palestine, where a hundred generations in succession have made their fortresses, one may see stones with the bevel that tells of early Jewish masonry, and above them Roman work, and higher still masonry of crusading times, and above it the building of to-day; so we, each age in our turn, build on this great rock foundation, dwell safe there for our little lives, and are laid to peaceful rest in a sepulchre in the rock. On Christ we may build. In Him we may dwell and rest secure. We may die in Jesus, and be gathered to our own people, who, having died, live in Him. And though so many generations have reared their dwellings on that great rock, there is ample room for us too to build. We have not to content ourselves with an uncertain foundation among the shifting rubbish of perished dwellings, but can get down to the firm virgin rock for ourselves. None that ever builded there have been confounded. We clasp hands with all who have gone before us. At one end of the long chain this dim figure of the dying Jacob, amid the strange vanished life of Egypt, stretches out his withered hands to God the Stone of Israel; at the other end, we lift up ours to Jesus, and cry:-
‘Rock of Ages! cleft for me,
Let me hide myself in Thee.’
The faith is one. One will be the answer and the reward. May it be yours and mine!
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 vv24–26 General Information:
General Information:
Jacob continues to bless Joseph and his descendants.
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his bow will remain steady
The person holding the bow steady is spoken of as if the bow itself will remain steady. It is implied he is holding it steady as he aims at his enemy. AT: "he will hold his bow steady as he aims at his enemy" (See: Metonymy and Assumed Knowledge and Implicit Information)
his bow ... his hands
Here "his" refers to Joseph who stands for his descendants. AT: "their bow ... their hands" (See: Metonymy)
his hands will be skillful
Here the whole person is represented by the "hands" since they are used to hold the bow. AT: "his arms will remain strong as he aims his bow" (See: Synecdoche)
the hands of the Mighty One
The "hands" are expressing the power of Yahweh. AT: "the power of the Mighty One" (See: Metonymy)
because of the name of the Shepherd
Here "name" refers to the entire person. AT: "because of the Shepherd" (See: Metonymy)
the Shepherd
Jacob speak of Yahweh as if he were a "Shepherd." This emphasizes that Yahweh guides and protects his people. (See: Metaphor)
the Rock
Jacob speaks of Yahweh as if he were a "Rock" that people can climb upon to find safety from enemies. This emphasizes that Yahweh protects his people. (See: Metaphor)
translationWords
bow and arrow
hand
might
Jacob
name
shepherd
Israel
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 vv24–26 49:24-26 Five names for God introduce five blessings; God…
49:24-26 Five names for God introduce five blessings; God is the giver of all good things.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.