Genesis Chapter 48
Jacob Blesses Joseph’s Sons
A. Jacob calls for his sons.
(Genesis 48:1–4)
“Now it came to pass after these things that Joseph was told, ‘Indeed your father is sick’; and he took with him his two sons, Manasseh and Ephraim. And Jacob was told, ‘Look, your son Joseph is coming to you’; and Israel strengthened himself and sat up on the bed. Then Jacob said to Joseph: ‘God Almighty appeared to me at Luz in the land of Canaan and blessed me, and said to me, “Behold, I will make you fruitful and multiply you, and I will make of you a multitude of people, and give this land to your descendants after you as an everlasting possession.”’”
Jacob’s health had begun to fail, and word was sent to Joseph that his father was gravely ill. Demonstrating both honor and affection, Joseph brought his two sons, Manasseh and Ephraim, to receive a blessing before Jacob’s death. When Jacob heard Joseph was coming, he gathered what strength remained and sat upright upon his bed, a posture of dignity and readiness to speak words of covenant significance. His mind immediately went back to the pivotal moment when God Almighty (El Shaddai) appeared to him at Luz, later named Bethel, the “house of God” (Genesis 28:19; 35:6). That encounter had defined Jacob’s life, marking the transformation of his heart from self-reliance to reliance upon the covenant promises of God.
Jacob recalled God’s promise: “Behold, I will make you fruitful and multiply you, and I will make of you a multitude of people, and give this land to your descendants after you as an everlasting possession.” These words echo the covenant blessings first given to Abraham in Genesis 17:2, “And I will make My covenant between Me and you, and will multiply you exceedingly,” and again in Genesis 17:8, “Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God.” Jacob, now nearing death, clung to the same divine promise that had sustained Abraham and Isaac. He did not speak of his achievements in Egypt, nor of his wealth, but of God’s faithfulness to His covenant word.
Jacob’s recollection reminds every believer that the promises of God do not fade with time or circumstance. Though Jacob’s body weakened in Egypt, his faith remained anchored in the God of Bethel, who had declared that the land of Canaan would belong eternally to his descendants. God’s covenant was unbreakable, its fulfillment stretching beyond Jacob’s life into the future nation of Israel.
(Genesis 48:5–6)
“And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine. Your offspring whom you beget after them shall be yours; they will be called by the name of their brothers in their inheritance.”
Jacob now performed a remarkable act of covenant adoption, claiming Joseph’s two sons, Ephraim and Manasseh, as his own. He elevated them to the same standing as his first two sons, Reuben and Simeon, saying, “They shall be mine.” This declaration was both symbolic and prophetic. It not only honored Joseph, the savior of the family through whom God had preserved Israel’s line during famine, but it also restructured the future tribes of Israel.
By this act, Jacob effectively replaced Reuben and Simeon’s lost birthright privileges. Reuben had forfeited his status by sinning with Bilhah (Genesis 35:22), and Simeon, along with Levi, had incurred reproach for their violent vengeance at Shechem (Genesis 34:25–30). Thus, Jacob elevated Joseph’s sons to a position of preeminence, granting them the double portion of inheritance traditionally reserved for the firstborn. The right of the firstborn, both in honor and inheritance, was thereby transferred from Reuben to Joseph through his two sons.
Jacob’s adoption of Manasseh and Ephraim also explains the varying lists of Israel’s twelve tribes found throughout Scripture. Although there were thirteen descendants if Joseph’s two sons were both counted, the number of tribes was always maintained at twelve through divine order. Sometimes the tribe of Levi was omitted when the emphasis was on inheritance of land, as Levi’s descendants received no territorial portion but instead the priesthood. Other times, Joseph’s name represented both Ephraim and Manasseh collectively.
The number twelve holds great theological importance throughout Scripture, symbolizing divine government and completeness. The pattern appears consistently: twelve tribes of Israel, twelve apostles of the Lamb, twelve gates and foundations of the New Jerusalem, twelve baskets of fragments after Christ’s miracle, and twelve thousand sealed from each tribe in Revelation 7. The recurrence of twelve reflects divine order and covenantal authority, underscoring God’s sovereign structure for His people and His kingdom.
Jacob’s act therefore was not merely familial but prophetic. Through this blessing, God was shaping the future of Israel, ensuring that Joseph’s faithfulness and suffering would yield double fruit in the generations to come. Ephraim and Manasseh, though born in Egypt, were grafted into the covenant of promise. Their inclusion demonstrates that God’s redemptive plan transcends national and geographical boundaries, extending His grace to all who are called by His name.
Jacob Blesses Joseph’s Sons
A. Jacob concludes his testimony with consideration of his soon death.
(Genesis 48:7)
“But as for me, when I came from Padan, Rachel died beside me in the land of Canaan on the way, when there was but a little distance to go to Ephrath; and I buried her there on the way to Ephrath (that is, Bethlehem).”
Jacob, reflecting on his life’s journey, turned his heart to one of its deepest sorrows—the loss of Rachel, his beloved wife. With lingering tenderness, he recalled, “Rachel died beside me in the land of Canaan.” This memory was not merely sentimental; it was a grief that never faded. Rachel’s death occurred as they journeyed from Padan Aram, near Bethlehem, and though years had passed, the pain of her loss remained etched in Jacob’s heart. Scripture records in Genesis 35:16–18, “Then they journeyed from Bethel. And when there was but a little distance to go to Ephrath, Rachel labored in childbirth, and she had hard labor. Now it came to pass, when she was in hard labor, that the midwife said to her, ‘Do not fear; you will have this son also.’ And so it was, as her soul was departing (for she died), that she called his name Ben-Oni; but his father called him Benjamin.”
Jacob’s words, “I buried her there on the way to Ephrath (that is, Bethlehem),” remind us of the cost that accompanied his pilgrimage of faith. He buried Rachel on the road, not in a family tomb, emphasizing that the patriarchs lived as sojourners awaiting the full possession of the Promised Land. Even in sorrow, Jacob recognized God’s providence, for from Rachel’s line would come Benjamin—whose tribe would remain loyal to Judah—and from Bethlehem itself would come the Messiah, Jesus Christ, fulfilling the words of Micah 5:2, “But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting.”
Jacob’s remembrance of Rachel reveals both the tenderness of his heart and the faithfulness of God. Though she died in childbirth, her life and legacy were not in vain, for through her descendants would come the Redeemer who would bring eternal life.
B. Jacob blesses Manasseh and Ephraim.
(Genesis 48:8–12)
“Then Israel saw Joseph’s sons, and said, ‘Who are these?’ And Joseph said to his father, ‘They are my sons, whom God has given me in this place.’ And he said, ‘Please bring them to me, and I will bless them.’ Now the eyes of Israel were dim with age, so that he could not see. Then Joseph brought them near him, and he kissed them and embraced them. And Israel said to Joseph, ‘I had not thought to see your face; but in fact, God has also shown me your offspring!’ So Joseph brought them from beside his knees, and he bowed down with his face to the earth.”
As the moment of blessing drew near, Jacob’s eyesight had grown dim from age, just as his father Isaac’s had when he blessed him (Genesis 27:1). Unable to see clearly, he asked, “Who are these?”—not because he did not know Joseph had sons, but because the ceremonial moment required formal identification, marking the significance of the act to follow.
Joseph replied, “They are my sons, whom God has given me in this place.” His words acknowledged that even in Egypt, far from the land of promise, God’s hand of providence had been upon him. Joseph’s sons—Manasseh and Ephraim—were born in the land of affliction, yet through them God would extend the covenant blessings of Abraham, Isaac, and Jacob into future generations. The names of these sons testify to Joseph’s faith: “For God has made me forget all my toil and all my father’s house” (Manasseh, Genesis 41:51) and “For God has caused me to be fruitful in the land of my affliction” (Ephraim, Genesis 41:52). Forgetfulness and fruitfulness—these two realities defined Joseph’s life in exile, revealing the grace of God that both heals and prospers His people even in hardship.
Jacob then said, “Please bring them to me, and I will bless them.” Despite his weakness, his spiritual authority remained steadfast. Joseph obeyed, bringing the boys close, where Jacob embraced and kissed them—a gesture of deep affection and covenantal acknowledgment. With overflowing gratitude, Jacob told Joseph, “I had not thought to see your face; but in fact, God has also shown me your offspring!” This expression reflects a profound recognition of God’s mercy. Years earlier, Jacob had mourned Joseph as dead, but now, in his old age, he not only beheld his son restored but also his grandsons, born in a foreign land yet destined to inherit the covenant blessings.
In reverence, Joseph bowed with his face to the earth. Despite his power as second in command of Egypt, Joseph showed humility before his father, recognizing that Jacob stood as the covenant bearer of God’s promises. The bow symbolized honor, submission, and gratitude—an example of godly reverence within the family structure that reflects God’s order.
This scene illustrates the beauty of faith across generations. The patriarchs, though pilgrims on earth, looked forward to the promises of God being fulfilled beyond their lifetimes. Jacob’s physical weakness was overshadowed by his spiritual vision, as he prepared to pass the blessing of the covenant onto Joseph’s sons, ensuring that the faith of Abraham would not die but multiply through his descendants.
Jacob Blesses Joseph’s Sons (continued)
(Genesis 48:13–14)
“And Joseph took them both, Ephraim with his right hand toward Israel’s left hand, and Manasseh with his left hand toward Israel’s right hand, and brought them near him. Then Israel stretched out his right hand and laid it on Ephraim’s head, who was the younger, and his left hand on Manasseh’s head, guiding his hands knowingly, for Manasseh was the firstborn.”
As the solemn moment of blessing arrived, Joseph carefully positioned his sons before his father. He placed Ephraim with his right hand toward Israel’s left hand and Manasseh with his left hand toward Israel’s right hand, arranging them according to the natural order of birth. The right hand, throughout Scripture, represents the place of preeminence, favor, and authority, being regarded as the hand of strength and blessing. Scripture consistently associates the right hand with divine power and honor. In Exodus 15:6, it is written, “Your right hand, O Lord, has become glorious in power; Your right hand, O Lord, has dashed the enemy in pieces.” Likewise, Psalm 16:11 declares, “You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore.” The right hand symbolizes divine favor and protection, as seen in Psalm 20:6, “Now I know that the Lord saves His anointed; He will answer him from His holy heaven with the saving strength of His right hand.” For this reason, Jesus Christ is said to be seated at the right hand of God, a position of ultimate authority and exaltation, as confirmed in Mark 14:62, “Jesus said, ‘I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven.’”
However, Jacob—referred to here by his covenant name, Israel—crossed his hands in a deliberate and prophetic act. Though his eyesight had dimmed with age, his spiritual discernment was sharper than ever. Scripture says, “Then Israel stretched out his right hand and laid it on Ephraim’s head, who was the younger, and his left hand on Manasseh’s head, guiding his hands knowingly.” The phrase “guiding his hands knowingly” indicates that Jacob was fully conscious of what he was doing. It was not a mistake due to blindness or confusion; it was an intentional act led by divine insight. He understood that God’s purposes often transcend human tradition and expectation.
Throughout biblical history, God frequently chose the younger or seemingly lesser to carry His covenant promises. Abel was favored over Cain, Isaac over Ishmael, Jacob over Esau, and David—the youngest of Jesse’s sons—was chosen to rule Israel. Likewise, here the younger, Ephraim, was destined to surpass his older brother Manasseh in prominence and blessing. God’s sovereignty, not human order, determines divine favor. This crossing of hands was symbolic of God’s ability to overturn natural expectations to fulfill His redemptive plan.
(Genesis 48:15–16)
“And he blessed Joseph, and said:
‘God, before whom my fathers Abraham and Isaac walked,
The God who has fed me all my life long to this day,
The Angel who has redeemed me from all evil,
Bless the lads;
Let my name be named upon them,
And the name of my fathers Abraham and Isaac;
And let them grow into a multitude in the midst of the earth.’”
Jacob then began the sacred pronouncement of blessing, addressing not merely his grandsons but invoking the full covenantal heritage of the patriarchs. His opening words, “God, before whom my fathers Abraham and Isaac walked,” express deep reverence for the continuity of God’s covenant faithfulness. The phrase signifies an ongoing relationship of obedience and trust, tracing back to Abraham’s initial call in Genesis 12 and Isaac’s faith in Genesis 26. Jacob stood as the final link in this triad of patriarchal faith, preparing to transfer the covenant blessing to the next generation.
The text continues, “The God who has fed me all my life long to this day.” This is a powerful testimony of divine grace and providence. Jacob, now an old man, looked back over a lifetime filled with hardship, exile, loss, and struggle, yet he confessed that God had shepherded him faithfully through it all. The word “fed” literally means “shepherded,” marking the first explicit mention in Scripture of God as a Shepherd. This image would later be expanded in Psalm 23:1, “The Lord is my shepherd; I shall not want,” and ultimately fulfilled in Christ, the “Good Shepherd” of John 10:11, who lays down His life for the sheep. Jacob’s declaration was not about his faithfulness, but God’s. He did not boast in his accomplishments or endurance but magnified the grace that sustained him every step of the way.
He then invoked “The Angel who has redeemed me from all evil.” This “Angel” is not a created being but the visible manifestation of God Himself—what theologians call a Christophany, a pre-incarnate appearance of Christ. This Angel had appeared to Jacob in Genesis 31:11–13, identifying Himself as “the God of Bethel.” Jacob now acknowledged that this divine Redeemer had delivered him from every danger, deception, and consequence of his own failures. This is a remarkable statement of faith, for it reveals Jacob’s understanding that salvation and preservation come not through self-effort but by God’s redemptive intervention.
Jacob prayed, “Bless the lads; let my name be named upon them, and the name of my fathers Abraham and Isaac.” This request signified that Ephraim and Manasseh were now full heirs of the Abrahamic covenant, carrying not only Jacob’s name, Israel, but also the legacy of faith established through his forefathers. To “let my name be named upon them” meant they were officially incorporated into the covenant lineage of God’s chosen people.
Finally, Jacob asked, “And let them grow into a multitude in the midst of the earth.” This prayer echoed God’s original promise to Abraham in Genesis 22:17, “In blessing I will bless you, and in multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore.” Jacob’s faith was forward-looking, envisioning a time when these two Egyptian-born sons would become tribes that would fill the land with strength and prosperity.
When Scripture says, “And he blessed Joseph,” it reveals that Jacob viewed the blessing of Joseph’s sons as equivalent to blessing Joseph himself. To see one’s children blessed by God is among the greatest joys a godly parent can experience. As Charles Spurgeon insightfully observed, “No choicer favor could fall upon ourselves than to see our children favored of the Lord. Joseph is doubly blessed by seeing Ephraim and Manasseh blessed.”
History confirms the fulfillment of this blessing. Though both tribes prospered, Ephraim became the more dominant of the two, so much so that his name was later used as a synonym for the entire northern kingdom of Israel, as seen in Isaiah 7:8, “For the head of Syria is Damascus, and the head of Damascus is Rezin. Within sixty-five years Ephraim will be broken, so that it will not be a people.” Also, in Isaiah 7:17, “The Lord will bring the king of Assyria upon you and your people and your father’s house—days that have not come since the day that Ephraim departed from Judah.” And again in Isaiah 11:13, “Also the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not harass Ephraim.”
Jacob’s blessing was thus prophetic, historical, and theological. It testified of God’s covenant faithfulness, revealed the Shepherd’s grace through life’s trials, and foreshadowed redemption through the Angel who delivers from evil. It was both a family benediction and a declaration of divine providence, looking beyond Egypt to the fulfillment of God’s eternal promises through Israel’s lineage.
(Genesis 48:17–20)
“Now when Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him; so he took hold of his father’s hand to remove it from Ephraim’s head to Manasseh’s head. And Joseph said to his father, ‘Not so, my father, for this one is the firstborn; put your right hand on his head.’ But his father refused and said, ‘I know, my son, I know. He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations.’ So he blessed them that day, saying, ‘By you Israel will bless, saying, “May God make you as Ephraim and as Manasseh!”’ And thus he set Ephraim before Manasseh.”
Joseph, upon witnessing his father place his right hand upon the head of the younger son, Ephraim, was immediately displeased. The act seemed to him an error, for by all human custom and patriarchal tradition, the right-hand blessing was due to the firstborn, Manasseh. Out of filial respect but with firm conviction, Joseph reached to remove his father’s hand, saying, “Not so, my father, for this one is the firstborn; put your right hand on his head.” The gesture reveals Joseph’s deep reverence for order and tradition, yet his perception was bound by human reasoning, not divine foresight.
However, Jacob—now Israel—refused and gently corrected him, declaring with clarity and calmness, “I know, my son, I know.” This repetition of words shows both tenderness and authority. Israel understood perfectly what he was doing. Despite his failing eyesight, his spiritual discernment remained keen. He knew by divine revelation that Ephraim, though the younger, would surpass his elder brother in prominence and strength. His words were prophetic: “He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations.”
This reversal of expectation was not new in God’s redemptive history. Time and again, God chose the younger or the unlikely to carry forward His covenant purposes. Abel was chosen over Cain, Isaac over Ishmael, Jacob over Esau, Joseph over his older brothers, and David, the youngest of Jesse’s sons, was exalted as king. God’s ways are not bound by human hierarchy. The Apostle Paul later summarized this divine principle in 1 Corinthians 1:27, “But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty.”
Jacob’s prophetic blessing revealed that Ephraim would become the greater tribe. History confirms this: Ephraim’s descendants grew so influential that their tribal name became synonymous with the entire northern kingdom of Israel. As Jeremiah recorded, “For I am a Father to Israel, and Ephraim is My firstborn” (Jeremiah 31:9). This verse reveals that “firstborn” in Scripture often represents not the order of birth but a position of preeminence.
This same principle appears elsewhere in the Word of God. David, though the youngest of his brothers, was exalted to kingship and called “My firstborn, the highest of the kings of the earth” (Psalm 89:27). Likewise, Jesus Christ is called the “firstborn over all creation” in Colossians 1:15, not meaning He was created, but that He holds supreme rank and authority over all things. The title of “firstborn” therefore conveys divine favor, inheritance, and leadership, not biological sequence.
Jacob then sealed the blessing with a statement that would echo through generations: “By you Israel will bless, saying, ‘May God make you as Ephraim and as Manasseh!’” This became a traditional blessing among the people of Israel. Even to this day, Jewish fathers bless their sons with those very words. Jacob, under divine inspiration, established Ephraim and Manasseh as models of divine favor and prosperity. His final act in this passage is significant: “Thus he set Ephraim before Manasseh.” The sovereignty of God was again displayed in choosing the younger over the elder, proving that His purposes are directed not by human custom but by divine election.
(Genesis 48:21–22)
“Then Israel said to Joseph, ‘Behold, I am dying, but God will be with you and bring you back to the land of your fathers. Moreover I have given to you one portion above your brothers, which I took from the hand of the Amorite with my sword and my bow.’”
Having completed the blessing, Jacob turned to his son Joseph and made a final, deeply personal declaration. “Behold, I am dying, but God will be with you.” These words marked the transition of divine calling and promise from one generation to the next. Jacob was now the last of the patriarchal line—Abraham, Isaac, and Jacob—through whom the Abrahamic covenant had been transmitted. Yet even in death, he was confident that God’s presence would continue with his descendants.
Jacob’s statement, “God will be with you and bring you back to the land of your fathers,” expressed unwavering faith that God would fulfill His promise to return the nation of Israel from Egypt to Canaan. It was a prophetic assurance that, though Jacob would die in Egypt, the people of Israel would one day be delivered from bondage and restored to their inheritance. His words anticipate the Exodus, when God would indeed bring His people back through Moses.
Jacob also granted Joseph a unique inheritance: “Moreover I have given to you one portion above your brothers.” This referred to the double portion Joseph received through the adoption of his sons Ephraim and Manasseh as full tribal heirs. Each of Joseph’s brothers would father one tribe, but Joseph, through his sons, became the father of two—effectively receiving a double blessing in fulfillment of the birthright privilege.
Jacob continued, “Which I took from the hand of the Amorite with my sword and my bow.” This cryptic statement likely refers to a specific conflict or acquisition of land during Jacob’s time in Canaan, possibly the area near Shechem mentioned in Genesis 33:19, where Jacob had purchased land and later defended it. Centuries later, this tract of land would become significant again when Joseph’s bones were carried out of Egypt and buried at Shechem (Joshua 24:32). Thus, Jacob’s prophetic bequest was literally fulfilled when the descendants of Joseph took possession of the land promised to them.
The chapter concludes with a profound summary of Jacob’s faith journey expressed through his recurring recognition of God’s presence:
“I am with you” (Genesis 28:15): Spoken to the young Jacob at Bethel, representing God’s initial assurance to the believer at the beginning of faith.
“I will be with you” (Genesis 31:3): Spoken during Jacob’s time of testing and transition, reflecting trust in God’s promise even when unseen.
“God has been with me” (Genesis 31:5): A testimony of the mature believer, who can look back and affirm the faithfulness of God through trials.
“God will be with you” (Genesis 48:21): The final encouragement of a patriarch passing the torch—faith passed from one generation to the next, grounded in the certainty of God’s abiding presence.
Charles Spurgeon eloquently captured this continuity when he said, “If Abraham dies, there is Isaac; and if Isaac dies, there is Jacob; and if Jacob dies, there is Joseph; and if Joseph dies, Ephraim and Manasseh survive. The Lord shall never lack a champion to bear His standard high among the sons of men.”
The life of Jacob, now Israel, ended with peace and confidence. Though his journey was marked by struggle, deception, and discipline, his final words reveal a man fully convinced of God’s sovereignty, grace, and eternal faithfulness. He had walked with God as a pilgrim on earth and died with his eyes set on the promise of heaven, resting in the assurance that the God who shepherded him all his life would also guide his descendants home.
Joseph as a Picture of Jesus
Joseph stands as one of the clearest and most complete types of Jesus Christ in all of Scripture. His life is not merely a record of personal triumph over adversity, but a divine portrait—an intentional foreshadowing—of the person and work of the Messiah. From his early years as his father’s beloved son to his exaltation as ruler over Egypt, every stage of Joseph’s life mirrors aspects of Christ’s earthly ministry, rejection, suffering, exaltation, and ultimate reconciliation with His brethren, Israel. As Charles Spurgeon wrote, “There is scarcely any personal type in the Old Testament which is more clearly and fully a portrait of our Lord Jesus Christ than is the type of Joseph.”
Below is a detailed theological reflection on the parallels between Joseph and Jesus Christ.
1. The Beloved and Obedient Son
Joseph was a shepherd, caring for his father’s flocks (Genesis 37:2), just as Jesus declared, “I am the good shepherd. The good shepherd gives His life for the sheep.” (John 10:11). Joseph was loved by his father Jacob above all his brethren (Genesis 37:3), and in the same way, Jesus was the beloved Son of the Father, of whom He said, “For the Father loves the Son, and shows Him all things that He Himself does.” (John 5:20).
Joseph was sent unto his brethren (Genesis 37:13), obeying his father’s will, just as Christ was sent by His Father to His own people: “For I have come down from heaven, not to do My own will, but the will of Him who sent Me.” (John 6:38). Yet Joseph was hated by his brothers (Genesis 37:4), just as Jesus was hated by His own: “He came to His own, and His own did not receive Him.” (John 1:11).
2. Rejected and Suffering Servant
Joseph prophesied his coming glory through dreams of rulership (Genesis 37:6–11), and for this his brothers mocked and rejected him. In the same way, Jesus foretold His exaltation and kingdom, and His words provoked scorn and disbelief.
Joseph was rejected and unjustly punished by his brothers, who plotted his death and cast him into a pit (Genesis 37:24). Likewise, Jesus was despised, condemned without cause, and crucified by those He came to save: “They hated Me without a cause.” (John 15:25).
Joseph was sold for pieces of silver (Genesis 37:28), just as Judas betrayed Jesus for thirty pieces of silver (Matthew 26:15). He was handed over to the Gentiles, as Jesus was delivered to the Romans for execution. Joseph was regarded as dead but raised out of the pit, a clear foreshadowing of Christ’s resurrection from the tomb.
3. The Faithful Servant and the Sinless One
Joseph was taken to Egypt and made a servant in Potiphar’s house (Genesis 39:1–2). Despite temptation, he remained pure, “tempted severely but did not sin.” His righteousness in the face of temptation prefigures Jesus, who “was in all points tempted as we are, yet without sin.” (Hebrews 4:15).
Joseph was falsely accused by Potiphar’s wife and made no defense, paralleling Jesus’ silent endurance before His accusers: “But Jesus kept silent.” (Matthew 26:63). He was cast into prison, numbered with sinners, and endured unjust punishment from Gentiles, much like Christ was crucified between two thieves, though innocent.
In prison, Joseph was associated with two criminals—the cupbearer and the baker—one was pardoned, and one was not. This perfectly foreshadows the scene at Calvary, where Jesus was crucified between two men, one receiving mercy and the other rejecting it (Luke 23:39–43).
4. Exaltation and Glory
Joseph’s time in prison was followed by divine exaltation. He was brought forth to interpret dreams, demonstrating divine wisdom and the Spirit of God (Genesis 41:38–39). Similarly, Jesus is the very embodiment of divine wisdom and the fullness of the Spirit (Isaiah 11:2; Colossians 2:3).
Joseph was betrayed by friends, yet in due time, he was glorified after his humility. He was exalted from the dungeon to the throne of Egypt at the age of thirty (Genesis 41:46), the very age at which Jesus began His public ministry (Luke 3:23).
Joseph was honored among Gentiles and given a Gentile bride, Asenath, which prefigures the Church, the Gentile Bride of Christ (Ephesians 5:25–27). During his period of exaltation, Joseph was largely forgotten by his brethren, just as Jesus is largely rejected by Israel during the present Church Age, while He is exalted among the nations.
5. The Savior and the Bread of Life
Joseph blessed the world with bread during the famine (Genesis 41:55). He became the only source of bread for the world, and Pharaoh commanded, “Go to Joseph; whatever he says to you, do.” (Genesis 41:55). In the same way, Jesus declared, “I am the bread of life. He who comes to Me shall never hunger.” (John 6:35). The world, starving spiritually, must go to Christ for life, just as the nations went to Joseph for sustenance.
Joseph’s Egyptian name, Zaphnath-Paaneah, is often interpreted as “God speaks and He lives.” This title beautifully parallels Jesus, the living Word of God, who is Himself the revelation of God to mankind (John 1:14).
6. Reconciliation and Restoration
Joseph’s story culminates in reconciliation with his brothers. During their first visit, he was unrecognized by them, though he knew them and blessed them without their knowledge (Genesis 42:7–8). This mirrors Israel’s current blindness toward their Messiah, as Paul explained in Romans 11:25, “Blindness in part has happened to Israel until the fullness of the Gentiles has come in.”
When Joseph finally revealed himself to his brethren, it was a moment of great compassion and repentance (Genesis 45:1–4). Likewise, Jesus will one day reveal Himself to Israel at His Second Coming, and “they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son.” (Zechariah 12:10).
Joseph allowed no fellowship—no eating together—until repentance was complete and he revealed his identity, just as reconciliation with Christ requires repentance and faith. He then made provision for his brethren, prepared a place for them, and received them into it (Genesis 45:10–11). Jesus likewise promised, “I go to prepare a place for you.” (John 14:2).
Finally, Joseph brought Jew and Gentile together in one land under his care and rule—symbolizing the ultimate unity of believers in Christ, where “there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” (Galatians 3:28).
Conclusion
The life of Joseph is not merely history—it is prophecy in living form. Through his rejection, suffering, exaltation, and reconciliation with his brothers, Joseph foreshadows the redemptive work of Jesus Christ. Both were beloved of their father, rejected by their brethren, humbled before glory, and became saviors to the world. Joseph’s story is a divine portrait painted in human experience, pointing forward to the ultimate Deliverer, the true Bread of Life, and the Redeemer who will one day reveal Himself fully to His brethren, Israel, and to all the nations of the earth.
“And Joseph said to them, ‘Do not be afraid, for am I in the place of God? But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive.’” (Genesis 50:19–20, NKJV)
Thus, as Joseph’s life testifies, God’s providence turns human betrayal into divine salvation—a truth fulfilled perfectly in Jesus Christ, the greater Joseph.
King Merenptah
King Merenptah was the thirteenth son of Pharaoh Ramses II and succeeded him as ruler of Egypt during the late thirteenth century B.C. His reign, though considerably shorter than that of his father, holds great historical and biblical importance, particularly for its connection to early references to Israel outside of Scripture.
One of the most significant archaeological discoveries related to Merenptah is the “Victory Stela,” also known as the “Israel Stela.” This inscribed monument, catalogued in the Egyptian Museum in Cairo (Official Catalogue, Item 212, Ground Floor, Room 13), contains twenty-eight lines of metered, poetical text celebrating Pharaoh’s military victories over a coalition of Libyan and Canaanite peoples. Written around 1208 B.C., the inscription commemorates Merenptah’s triumphs and the peace he established in the region.
What makes this artifact remarkable is that among the list of conquered peoples and territories, there appears a specific and unmistakable reference to “Israel.” The line reads: “Israel is laid waste, his seed is not.” This is the earliest known extrabiblical mention of the name “Israel,” confirming that a distinct group identified as Israel existed in Canaan at this time. Importantly, the hieroglyphic determinative used for Israel signifies a people or tribe, not a settled city-state, perfectly aligning with the biblical account of Israel’s tribal and nomadic structure during the period of the Judges.
This inscription not only validates the early presence of Israel in Canaan but also provides a historical anchor point supporting the biblical narrative. The existence of a recognized people called Israel in the thirteenth century B.C. stands as powerful evidence for the authenticity and antiquity of the nation described in Scripture.
In addition to the inscription, physical examination of Merenptah’s mummy has yielded fascinating details. His lungs contained trace amounts of salt, leading some researchers to suggest that he may have died by drowning in salt water. While this claim remains debated, it is intriguing in light of the biblical account of the Exodus, in which Pharaoh and his army perished in the Red Sea (Exodus 14:28–30). Although direct identification of Merenptah as the Pharaoh of the Exodus is uncertain, this discovery adds weight to the ongoing discussion surrounding Egypt’s dynastic timeline and the events recorded in the Book of Exodus.
Merenptah’s reign, therefore, bridges the realms of archaeology and biblical history. His “Victory Stela” provides secular acknowledgment of Israel’s existence during the late Bronze Age, and the peculiar circumstances surrounding his death offer potential corroboration of the scriptural record. Together, they testify that the history of God’s people is firmly grounded in real events and real empires, not myth or legend.
Scriptural Reflection:
“For the LORD has chosen Jacob for Himself, Israel for His special treasure.” (Psalm 135:4, NKJV)
Even in the inscriptions of pagan kings, the covenant people of God were recognized, for history itself bears witness to the faithfulness of His promises.
