Moreover I have given to thee one portion - שכם אחד shechem achad, one shechem or one shoulder. We have already seen the transactions between Jacob and his family on one part, and Shechem and the sons of Hamor on the other. See Genesis 33:18, Genesis 33:19, and Genesis 24. As he uses the word shechem here, I think it likely that he alludes to the purchase of the field or parcel of ground mentioned Genesis 33:18, Genesis 33:19. It has been supposed that this parcel of ground, which Jacob bought from Shechem, had been taken from him by the Amorites, and that he afterwards had recovered it by his sword and by his bow, i. e., by force of arms. Shechem appears to have fallen to the lot of Joseph's sons; (see Joshua 17:1, and Joshua 20:7); and in our Lord's time there was a parcel of ground near to Sychar or Shechem which was still considered as that portion which Jacob gave to his son Joseph, John 4:5; and on the whole it was probably the same that Jacob bought for a hundred pieces of money, Genesis 33:18, Genesis 33:19. But how it could be said that he took this out of the hand of the Amorite with his sword and his bow, we cannot tell. Many attempts have been made to explain this abstruse verse, but they have all hitherto been fruitless. Jacob's words were no doubt perfectly well understood by Joseph, and probably alluded to some transaction that is not now on record; and it is much safer for us to confess our ignorance, than to hazard conjecture after conjecture on a subject of which we can know nothing certainly.

1. On filial respect to aged and destitute parents we have already had occasion to speak; see Genesis 48:11. The duty of children to their parents only ceases when the parents are laid in their graves, and this duty is the next in order and importance to the duty we owe to God. No circumstances can alter its nature or lessen its importance; Honor thy father and thy mother is the sovereign, everlasting command of God. While the relations of parent and child exist, this commandment will be in full force.

2. The Redeeming Angel, the Messenger of the covenant, in his preserving and saving influence, is invoked by dying Jacob to be the protector and Savior of Ephraim and Manasseh, Genesis 48:16. With what advantage and effect can a dying parent recommend the Lord Jesus to his children, who can testify with his last breath that this Jesus has redeemed him from all evil! Reader, canst thou call Christ thy Redeemer? Hast thou, through him, recovered the forfeited inheritance? Or dost thou expect redemption from all evil by any other means? Through him, and him alone, God will redeem thee from all thy sins; and as thou knowest not what a moment may bring forth, thou hast not a moment to lose. Thou hast sinned, and there is no name given under heaven among men whereby thou canst be saved but Jesus Christ. Acquaint thyself now with him, and be at peace, and thereby good shall come unto thee.

3. We find that the patriarchs ever held the promised land in the most sacred point of view. It was God's gift to them; it was confirmed by a covenant that spoke of and referred to better things. We believe that this land typified the rest which remains for the people of God, and can we be indifferent to the excellence of this rest! A patriarch could not die in peace, however distant from this land, without an assurance that his bones should be laid in it. How can we live, how can we die comfortably, without the assurance that our lives are hid with Christ in God, and that we shall dwell in his presence for ever? There remains a rest for the people of God, and only for the people of God; for those alone who love, serve, reverence, and obey him, in his Son Jesus Christ, shall ever enjoy it.

Moreover, I have given to thee one portion above thy brethren,.... The word for "portion" is "Shechem", and which some take to be, not an appellative, as we do, but the name of a city, even Shechem; so the Targum of Jonathan and Jarchi interpret it; and though that is not directly meant, yet there is a reference had to it, and it seems to be enigmatically understood; for this portion or parcel spoken of was near to Shechem, and not only that, but the city itself, and all the adjacent country, came to the lot of Ephraim, and were possessed by that tribe:

which I took out of the hand of the Amorite with my sword and with my bow; not referring, as some think, to the taking and spoiling of the city of Shechem by his sons, and so said to be done by him in them; for Jacob would never make that his act and deed, which he so much abhorred and detested, and still did, as appears by what he says of it in the following chapter; nor was this taken from the Amorite, but from the Hivite, and not by his sword and bow, whether taken literally or metaphorically, and so interpreted of his prayer and supplication, as by Onkelos; but he was so far from assisting in that affair by supplication, that his imprecations fell on Levi and Simeon, for that fact of theirs: if this is to be understood of the city of Shechem, what Aben Ezra and Ben Gersom propose seems most agreeable, that this is said by way of anticipation, the past tense being put for the future; Jacob, under a spirit of prophecy, foreseeing and declaring that his sons, and he in his sons in future time, would take it out of the hands of the Amorites, the principal of the Canaanitish nations, and then it should be given to Joseph's seed; but the first and special regard is to the part or parcel of ground which lay near Shechem; and this Jacob is said to take by his sword and bow, which some interpret of his money, which were his arms and defence, and which he had got by much labour; and if it could be proved that his money was marked with a sword and bow upon it, as the Persian Darics were with an archer with his bow and arrow, and therefore called sagittaries or archers (u), it would countenance this sense; though even then it could not with propriety be said that he by this means obtained it of the Amorite, since he bought it of the children of Hamor the Hivite; but it seems more likely, that after Jacob departed from Shechem to Hebron, the Amorite came and seized on this parcel of ground; which he hearing of, went with his sons and servants, and recovered it out of their hands by his sword and bow; though this warlike action of his is nowhere recorded in Scripture, the Jewish writers (w) say, that Jacob and his sons had very grievous war with the Amorites on account of the slaughter and captivity of the Shechemites: by giving to Joseph this portion above his brethren, it appears that the birthright was become his, he having the double portion, and indeed all that Jacob had of his own in the land of Canaan; and hence Joseph's bones were buried here, it being his own ground; see Joshua 24:32.

(u) Vid. Heidegger. Hist. Patriarch. tom. 2. Exercit. 22. sect. 12. p. 690. (w) Shalshalet Hakabala, fol. 5. 1.

Moreover I have given to thee one portion above thy brethren, which {k} I took out of the hand of the Amorite with my sword and with my bow.

(k) By my children whom God spared for my sake.

48:22 He bestowed one portion upon him above his brethren. The lands bequeathed are described to be those which he took out of the hand of the Amorite with his sword and with his bow. He purchased them first, Jos 24:32, and it seems was afterwards disseized of them by the Amorites, but retook them by the sword, repelling force by force, and recovering his right by violence when he could not otherwise recover it. These lands he settled upon Joseph. Mention is made of this grant, John 4:5. Pursuant to it, this parcel of ground was given to the tribe of Ephraim as their right, and the lot was never cast upon it: and in it Joseph's bones were buried, which perhaps Jacob had an eye to as much as to any thing in this settlement. It may sometimes be both just and prudent to give some children portions above the rest: but a grave is that which we can most count upon as our own in this earth.

22. moreover I have given to thee one portion above thy brethren-This was near Shechem (Ge 33:18; Joh 4:5; also Jos 16:1; 20:7). And it is probable that the Amorites, having seized upon it during one of his frequent absences, the patriarch, with the united forces of his tribe, recovered it from them by his sword and his bow.

48:8-22 The two good men own God in their comforts. Joseph says, They are my sons whom God has given me. Jacob says, God hath showed me thy seed. Comforts are doubly sweet to us when we see them coming from God's hand. He not only prevents our fears, but exceeds our hopes. Jacob mentions the care the Divine providence had taken of him all his days. A great deal of hardship he had known in his time, but God kept him from the evil of his troubles. Now he was dying, he looked upon himself as redeemed from all sin and sorrow for ever. Christ, the Angel of the covenant, redeems from all evil. Deliverances from misery and dangers, by the Divine power, coming through the ransom of the blood of Christ, in Scripture are often called redemption. In blessing Joseph's sons, Jacob crossed hands. Joseph was willing to support his first-born, and would have removed his father's hands. But Jacob acted neither by mistake, nor from a partial affection to one more than the other; but from a spirit of prophecy, and by the Divine counsel. God, in bestowing blessings upon his people, gives more to some than to others, more gifts, graces, and comforts, and more of the good things of this life. He often gives most to those that are least likely. He chooses the weak things of the world; he raises the poor out of the dust. Grace observes not the order of nature, nor does God prefer those whom we think fittest to be preferred, but as it pleases him. How poor are they who have no riches but those of this world! How miserable is a death-bed to those who have no well-grounded hope of good, but dreadful apprehensions of evil, and nothing but evil for ever!