Genesis Chapters 49, 50 Commentary by Mark Dunagan

Genesis Chapters 49-50

Chapter 49 49:1 On the eve of his death, Jacob summons all his sons and through inspiration issues blessings, condemnations and reveals the future destiny of the various tribes which would spring from these sons. These statements would also encourage the Israelites as the attitude of the Egyptians changed towards them and they found themselves slaves in the land. For the future of Israel lay beyond the bondage of Egypt. The phrase, “in the days to come”, means in the distant future. “These pronouncements regarding Jacob’s sons are similar to the ‘blessings’ given by Noah in Genesis 9:25-27, by Isaac in 27:27-29, and by Jacob with respect to the sons of Joseph in 48:15-20” (Aalders p. 267).

Reuben: 49:3-4 Jacob had high hopes for his firstborn son. At one time Reuben had held a position of authority and power over his brothers, yet Reuben had demonstrated that he was unworthy of such a position of influence and respect. God says that Reuben was uncontrolled as water. Which appears to mean that he was unstable, easily aroused and lacking in self-control. “Reuben, his eldest, had naturally taken his place closest to his father, on one side of the bed. Always wanting his father’s favor, and yet realizing he had forfeited his right to it…..Unfortunately, the firstborn does not always live up to his promise of his father’s hopes. Reuben had turned out to be weak and unstable, as well as lustful. Worst of all had been his act of adultery and incest with Bilhah. Though Israel had apparently said little about it at the time (Genesis 35:22), he had never forgotten” (Morris p. 652). “It is this aspect of water, so quickly becoming an undisciplined torrent, as in Proverbs 17:14, which is the point of the comparison.

Reuben was a man of ungoverned impulse” (Kidner p. 216).

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49:4 “You shall not have preeminence”: The tribe of Reuben never produced a leader of any kind for the nation as a whole. “In the later journeys to the promised land, the Reubenites were the first tribe to ask for a place to settle, not waiting to cross the Jordan with the others (Numbers 32). They participated in the erection of an unauthorized place of worship (Joshua 22:10-34). During the later wars with the Canaanites, in the days of Deborah and Barak, the tribe of Reuben failed to answer the call to arms (Judges 5:15-16)…Never has Reuben excelled in anything” (Morris p. 652). “It has been observed that this tribe produced no one of any great importance in Israel—no judge, no king, and no prophet” (Aalders p. 271).

49:4 “He went up to my couch”: Before all the brothers, the sin of Reuben in exposed. “Jacob turns and exposes him to his brothers: it is a gesture of revulsion, not to be weakened” (Kidner p. 216). The reader should be impressed that if we don’t repent, all our sins will be exposed in like manner (2 Corinthians 5:10). There are so many people in the world like Reuben, people who hold such promise, who have so many talents, but because they lack self-control, God is unable to use them for honorable purposes (2 Timothy 2:19-22).

Simeon and Levi: 49:5-7 While all the sons were brothers, Simeon and Levi the second and third born of Leah, and were very similar in nature and attitude. “Simeon and Levi are here pictured as impetuous characters, who could readily be stirred up to fight. At the slightest pretense they would be apt to take a tool that they were using for their regular work and turn it into a vicious weapon against another person” (Aalders p. 272).

49:6 Jacob clearly disassociates himself from the violence that these two brothers had inflicted on the inhabitants of Shechem (Genesis 34:25-31). As with the sinful actions of Reuben, Simeon and Levi, the initial account of their sin was told without comment, nothing is really said favorable or unfavorable. At times Scripture will simply record something as happening, and then will later give God’s moral judgment on that event. God condemned the actions of Simeon and Levi when they slaughtered the inhabitants of Shechem. “The Old Testament clearly distinguishes a massacre by divine sentence (Genesis 15:16) from a mere vendetta….It is important also as a moral judgment on a story told earlier without comment….it makes clear that the narrator’s customary

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detachment is restraint and not indifference; ‘the Judge of all the earth’ sees and cares” (Kidner p. 216). In like manner, Jesus noted that: 1. Deut. 24:1-3 is not expressing God’s approval upon the divorce being described (Matthew 19:8). 2.

When David took and ate the show bread (1 Samuel 21), he did something that was clearly unlawful (Matthew 12:4).

49:6-7 It is revealed that Simeon and Levi struck the city of Shechem, not from the motive of righteous indignation, but from the motive of selfish anger. They used the rape of their sister Dinah as an excuse to sin themselves. In addition, they went far beyond inflicting a punishment that fit the crime. “Their weapons are tools of anarchy, not justice…It was the ruthlessness of spite” (Kidner pp. 216217). God here utterly disowns their actions, it was self-will which impelled them to kill men and wantonly destroy property. The same temptation confronts us today. It seems at times that we are just looking for any provocation to vent our anger. We need to read carefully the instruction of Galatians 6:1.

When someone sins against us, it is very easy to fall into sin ourselves.

49:7 It would be for their own good that God wouldn’t allow these two tribes to band together. They would be scattered. It appears that most of the tribe of Simeon was eventually assimilated into the tribe of Judah (Joshua 19:1; 2 Chron.

15:9). Little is heard of them following the days of king Asa. Levi’s scattering was different. The Levites became the priestly tribe, and instead of land, they were given cities which were scattered through all the other tribes (Joshua 21:1-3). Morris notes that the tribe of Levi largely redeemed themselves, when they stood with Moses against the entire congregation of Israel in Exodus 32:26. Even as priests, the men of this tribe demonstrated the ability to inflict harsh judgments (Exodus 32:27-28). Note also Deut. 10:8 and 33:8 The tribe of Levi is a great example of how every emotion that we have can become properly channeled if we will only submit to God. Every emotion or tendency with which we are born can either be used as a tool for evil or a tool for righteousness (Romans 6:13,16). We are notborn with any strikes against us, and serving God is not easier or harder for me than anyone else. God could channel the aggressiveness of the Levites, and at times He needed their aggressiveness to achieve His purposes.

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Judah: 49:8-12 49:8 Judah would become the tribe of leadership and royalty in Israel. “Praise” is a word-play on Judah’s name. Judah would put his feet on the neck of enemies, i.e. he would be successful in combat against them. “He would become like a lion which no one had courage to arouse” (Smith p. 225).

49:9 As noted Judah is compared to a Lion, which was a symbol for strength, especially military prowess. Judah’s tribe would succeed in warfare, and its success is a matter of record (Numb. 2:9; 10:14; Judges 1:2). “It is obvious throughout the rest of Scripture that Judah did indeed become the leading tribe, but it was not until the days of King David. The earlier leaders were from other tribes: Moses from Levi, Joshua from Ephraim, Gideon from Manasseh, Samson from Dan, Samuel from Ephraim, and Saul from Benjamin. There was really no way for Jacob to foretell Judah’s pre-eminence and prosperity except by divine inspiration. Judah did not actually receive the ‘scepter’ of leadership for over 640 years from Jacob’s prophecy” (Morris p. 654).

49:10 “Scepter”: Which is usually a figure of kingly honor, an emblem of royal honor and position. “In it’s earliest form was a long staff which the king held in his hand when speaking to public assemblies” (Davis p. 297). “Shiloh”: This term has been variously translated, “tribute to him”, “ruler or counselor”, “that which belongs to him”. The American Standard, King James and New American Standard, all felt that the term Shiloh applies to a person. Clearly this seems to be a reference to the Messiah, Jesus who would be the lion from the tribe of Judah (Revelation 5:5). In addition, the last statement, “and to him shall be the obedience of the peoples”, is a clear prediction that Jesus would not only be the king of the Jews, but the Lord of all men (Acts 2:36). Hence, when Jesus would come, the ruler-ship would pass from the physical tribe of Judah into the hands of Jesus.

This is one more passage in the Old Testament which demonstrates that a slim window of opportunity existed for the arrival of the Messiah. The Messiah had to come prior to A.D. 70, for at this time Jerusalem was destroyed, the Jewish genealogies were all lost, the tribal distinctiveness was blurred among the Jews as a whole.

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49:11-12 These verses seem to predict the future blessings brought by the Messiah. The language is figurative, “Vines would be so plentiful that donkeys would be tethered to vines, and garments washed in wine. An abundance of wine and milk would produce a healthy color in the citizens of his kingdom” (Smith pp. 225-226). Grapevines will be so abundant that they will be used for hitching posts, so abundant that no one will mind if a donkey eats their fill of such plants, and the people’s eyes will be bright. Note the word “dull” (NASV) in 49:12 means “darker than”. In Christ, we presently have all spiritual blessings (Ephesians 1:3), everything we need to please God (2 Peter 1:3) and live a righteous life.

Zebulun: 49:13 Located between the Sea of Galilee and the Mediterranean (Joshua 19:10-16), this tribe would be in a position to benefit from sea trade and commerce, yet once again, how did Jacob know what portion of the Promised Land any of these tribes would inherit? The only logical answer is that God was speaking through him. Please note the abundance of details found in these predictive prophecies.

And not one of them failed.

Issachar: 49:14-15 Issachar is likened to a strong donkey loaded down with saddlebags. “Some see in the saddlebags a reference to two great elevations which marked the boundaries of this tribe. Issachar would be comfortable in his pleasant land. He would rather be a slave and have peace than resist oppression and have liberty” (Smith p. 226). This tribe was allotted land which was very fertile, including the tableland of Jezreel, which also attracted marauding foreign invaders. “Issachar, located in the fertile broad plain of Esdraelon, was often subject to invading armies"(Bible Knowledge Comm. p. 99).

Dan: 49:16-18 49:16 Observe that the sons of handmaids would also share in the inheritance.

“Dan would provide justice for his people. For horse riding strangers who might pass through his territory, however, he would be like a dangerous snake in the grass” (Smith p. 226). Although, the smallest of all the tribes, Dan was a dangerous adversary. This judging was partially fulfilled when Israel was 5

judged for twenty years by Samson, a Danite. Some commentators see the comparison of Dan to a snake as foretelling the religious apostasy that would happen in Dan, found not only in Judges 18, but also 1 Kings 12.

Gad: 49:19 The territory of Gad was located east of the Jordan, on the edge of the kingdom of the Ammorites and other desert peoples, and thus was especially vulnerable to attack. However, the Gadites were able to dish it out as well as take it (1 Chron.

5:18; 12:8). “The tribe’s decision to live in the Transjordan exposed it to the constant threat of invasion” (Davis p. 300).

Asher: 49:20 Asher was allotted the fertile coastal plain that stretched from Mt. Carmel to the borders of Phoenicia. It would occupy territory that would produce delicacies in food, food “fit for a king”. “To this day is one of the more fertile areas of Palestine, and it exports significant supplies of olive oil” (Aalders p. 285).

Naphtali: 49:21 The descendants would be known for swiftness, as warriors fleet of foot. Barak apparently came from Naphtali (Judges 4:6). “Naphtali, like a doe, would be a free mountain people…..That tribe settled northwest of the Sea of Galilee” (Bible Knowledge Comm. p. 99).

Joseph: 49:22-26 In the case of Joseph, Jacob clearly alludes to the mistreatment that Joseph had experienced at the hands of his brothers (49:23ff). “The blessings of the heaven above could refer to an abundance of dew and rain and sunshine to provide large crops. Blessings of the deep that lies below, would refer to the lakes and streams that were so vital to those who lived in this desert country. Blessings of the breast and womb certainly refer to abundance in the bearing and feeding of children” (Aalders p. 287). The imagery of the vine with branches climbing over the wall, is a way of saying that the tribes of Ephraim and Manasseh would be strong and numerous. In verse 26, it is clear that as Joseph had been blessed in the past, he would be blessed in the future.

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Benjamin: 49:27 “It was both a promise and a warning. The tribe of Benjamin would be bold and strong, successful in warfare, but at the same time it might become cruel and voracious. Both attributes were later evident in the tribe, as is demonstrated by the strange story in Judges 20, which almost cost the Benjamities their very identity as one of the twelve tribes. Moreover, the first king of Israel was Saul, a Benjamite, whose character quite precisely corresponded to Jacob’s prophecy” (Morris p. 661).

Death and Burial of Jacob

49:28 This verse makes it clear that this is exactly what Jacob said at this time in his life. The writer isn’t putting words into the mouth of Jacob, or writing a fictious story that never really happened. In addition, everything that Jacob said was an entirely appropriate and accurate portrayal of each son and his descendants.

Some have claimed there is a contradiction between this statement that what Stephen noted in Acts 7:16. Yet Stephen was noting Joshua 24:32, where we read that Joseph’s bones were brought up from Egypt and buried in Shechem.

Abraham is said to have initially purchased with property, which is appears that Jacob had to later retake (Genesis 33:19). The “they” in Acts 7:16 apparently refers to the other sons of Jacob which were eventually buried in the same location as Joseph. The example set in Joseph’s case was apparently followed by the other sons of Jacob.

49:29-32 Here we learn all the individuals who were buried in the Cave of Machpelah. “Jacob’s description of that family burial plot made it clear that he was not satisfied with a grave somewhere in Canaan. It must be the very plot where Abraham and Sarah, Isaac and Rebekah, and his own wife Leah had been laid to rest. Rachel had been buried elsewhere (35:19,20)” (Aalders p. 290).

Leah’s death in Canaan is only mentioned here.

49:33 “The old patriarch had planned calmly and carefully for his departure.

Now he pulled his feet into the bed and laid back to await his end” (Aalders p.

291).

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Chapter 50 50:1 It is clear that Joseph truly loved his father and would deeply miss him. As God had promised Jacob, Joseph would close his eyes in dead (Genesis 46:4), and Jacob appears to be a man who died content and at peace.

50:2-3 “It was customary in Egypt to embalm the dead, using an elaborate process of alteration and treatment of the body which ensured that its mummified remains would be preserved almost indefinitely…It was customary in Egypt to have approximately a seventy-day period of mourning, especially for a person of national importance” (Morris p. 663).

“With the body on a wooden table, the embalmer made an incision in the left flank and removed all the organs except the heart, and at times the kidneys. The brain was removed through the nostrils with various metal probes and nooks… the body itself was packed in dry natron. Natron is a mixture of sodium carbonate and sodium bicarbonate…It made possible a rapid dehydration of the body, thereby preventing decomposition….After the body moisture had been absorbed by the natron, the packs of natron were removed and the corpse was sponged with water and perfumes. The skin was then anointed with resins and the body packed with linen soaked in the same material” (Davis p. 302).

50:4-5 “The question has been asked why Joseph did not address his request directly to Pharaoh. This question cannot be answered with certainty. Various answers have been suggested, however. Some have said that there was a policy that a high official could not address the pharaoh directly when it involved a personal matter” (Aalders p. 292). “Since the famine was long past, this might be an excellent time for all of them to return to Canaan to live. However, the Israelites had proved to be highly productive components of the Egyptian economy, and there might be real resistance to their leaving. Joseph especially was considered indispensable by Pharaoh and his courtiers….He assured them the Israelites would all return after the burial was accomplished” (Morris pp.

663-664). In addition, it was God’s will that they remain in Egypt until God called them out (Genesis 15:13-16).

50:7-9 A large company of Egyptian dignitaries accompanied the funeral procession. In addition, it appears that a military complement also accompanied the procession (chariots and horsemen).

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50:10-14 “Atad” (A tad), was apparently situated on the east side of the Jordan.

“This seems to imply that the procession did not follow the usual route from Egypt to Canaan but traveled around the Dead Sea and up the east side of the Jordan River….Why this route was chosen at this time is not stated. We can only surmise that there may have been some political complications had this company taken the usual, well-traveled route to Canaan” (Aalders p. 293).

The local Canaanites were impressed by this burial party and the manifestation of grief in this company. “Abel-mizraim” (a bell MIZ rah ihm). The word “abel” can mean mourning, or watercourse or field. “They may have wondered what a great body of Egyptians were doing there, instead of carrying out their funeral in Egypt” (Morris p. 665). Finally Joseph and his brothers returned to Egypt.

Especially Joseph, probably knew that God’s word to Abraham indicated that they were to stay in Egypt until God brought them out (Genesis 15:13-16).

50:15-21 With Jacob dead, the brother’s of Joseph fear that Joseph’s attitude toward them might change, yet they had underestimated the genuineness of Joseph’s affection. Like these brothers at times we have a hard time believing that other people are really as kind and nice as they appear to be. We need to learn that people do exist who are sincere, godly and genuine. There are people who have no ulterior motives. “This is one of the clearest declarations of divine providence anywhere in Scripture. It serves as an important reminder that while the evil of men may appear to be to the disadvantage of the saints, the purposes and plans of God will ultimately prevail” (Davis pp. 303-304). Compare with Romans 8:28; Psalm 76:10. Joseph chooses to leave the righting of wrongs to God (Romans 12:19), to see God’s providence in allowing evil men to momentarily prosper and succeed, and to repay evil with good. Their actions here demonstrate that their repentance was indeed genuine. “Joseph’s brothers did not stop with this message of confession, but quickly followed it up by coming directly into his presence with an offer to become his slaves. As they had sent him into slavery, so they now would volunteer to be slaves themselves. Sincere confession of sin against someone always includes restitution, and they were willing to do this the best way they knew how” (Morris p. 666).

50:21 This verse infers that when we forgive someone, we need to forgive them fully and completely. Far from holding a grudge, Joseph who was younger than these brothers, would make sure that their descendants were well taken care of.

In addition, Joseph knew that his brothers had truly repented.

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50:22 The Egyptians considered 110 to have been the ideal age. No less than 27 references to 110 as the ideal age have been found in Egyptian documents. When he died at 110 he had held office in Egypt for some eighty years.

50:23 To see one’s grandchildren was considered to be a great blessing (Psalm 128:6; Pro. 17:6). Machir was to found a vigorous family in Manasseh (Joshua 17:1; Judges 5:14). The expression “on Joseph’s knees”: “It is known that among some present-day Arabian tribes there is a custom of placing a newborn child on the knees of the father of the child. We probably should think of a similar ceremony in connection with Joseph and his grandchildren” (Aalders p. 298).

50:24 The “brothers” under consideration in this verse might refer to brothers that outlived Joseph, but it probably includes the next generation of Israelites.

50:25-26 “Some have speculated that Joseph was willing to be buried in Egypt because a change in political conditions late in his life made immediate burial in Canaan impossible” (Davis p. 304). Joseph is hopeful and optimistic, fully believing in the promise that God would eventually bring Israel to the land that He had promised to Abraham (Genesis 15:13-16).

“The book of Genesis, like the Old Testament in microcosm, ends by pointing beyond it’s own story. Man had traveled far from Eden to a coffin, and the chosen family far from Canaan to Egypt, but Joseph’s ‘charge concerning his bones’ was a gesture of faith (Hebrews 11:22), which would not be disappointed (Ex. 13:19; Jos. 24:32). No funeral procession like Jacob’s was to set out to Canaan: the matter could bide God’s time and a better exodus….Joseph’s dying words epitomized the hope in which the Old Testament, and indeed the New (Rev. 22:20), would fall into expectant silence: God will surely visit you” (Kidner p.

224).

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