Original Douay–Rheims AnnotationsGenesis 48
English College of Douai–Rheims
Read Genesis 48 in the BibleGenesis 48:16
The Angel that delivereth me.
It is evident by this plain text, that Jacob was delivered from evils by an Angel [1], and that he invocated the same Angel to bless his nephews, S. Basil (li. 3. cont. Eunom. in initio) sheweth by this place among others, that an Angel is present with every one, as a pedagogue, and pastor, directing his life. S. Chrysostom also (ho. 7. in laud. S. Pauli) citeth this place in testimony that proper Angels are deputed to protect men. Yet Protestants say [2], that this Angel must be understood of Christ: remitting their gloss to the 31. ch. v. 13. and 32. v. 1. of Genesis, where it cannot be proved. [3] But the ancient Fathers teach the patronage & Invocation of Angels grounded in holy Scripture. Namely in this place, and many other places in the old Testament. Also Mat. 18. Act. 12. 1. Cor. 11. and the like. For example, S. Justinus Martyr in explic. qq. necess. q. 30. affirming it for a known truth, declareth that those Angels which receive the charge of guarding men, continue the same office either to both soul and body, or to the soul after it is parted from the body. S. Cyril of Alexandria (lib. 4. cont. Iulian. prope init.) shewing how God useth the ministry of holy Angels for men's salvation, saith: Hi noxias a nobis abigunt feras, &c. These (Angels) drive away noisome wild beasts from us, and rescue those that are caught, from their cruelty, and teach what soever is laudable, to make our passage free, and not pestered, when with us they glorify one sovereign God. S. Chrysostom (ho. 60. in Math. 18.) S. Hierome upon the same place, S. Ambrose in Psal. 38. S. Augustin li. 83. qq. q. 79. and li. Soliloq. c. 27. S. Gregory li. 4. c. 31. in 3. Iob, S. Bernard ser. 5. Dedicat. Eccles. and ser. 12. in Psal. 90. and others, so universally teach the same, that Calvin (li. Instit. c. 14. sect. 38.) dare not deny it, and yet will needs doubt of it.
- 1 Protection & Invocation of Angels.
- 2 Bible 1603.
- 3 Proved by ancient Fathers.
Be my name called upon them.
This place hath two good literal senses. For first it importeth that Ephraim and Manasses were made participant among the Tribes, of the blessings of Abraham, Isaac, and Jacob. Secondly, that God would bless them, for Abraham, Isaac, and Jacob's sake ◦: So Moyses praying for the whole people (Exodi. 31.) besought God to remember Abraham, Isaac, and Israel, and God was therewith pacified.
- ◦ God for his Saints' sake sheweth favour to their friends.
Original Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Genesis 48:14
Stretching forth his right hand.
[1] [2] As nature hath made the right hand readier to move, stronger to work and resist, and apter to frame and fashion any thing, so generally we use it more than the left. And when we use both hands at once, we ordinarily apply the right hand to the greater and more excellent effect, both in spiritual and corporal things. As in confirmation of fidelity or friendship, in blessing, writing, fighting, playing, and in most others things, we use the right hand, either only or chiefly. So the Patriarch Jacob laid his right hand upon Ephraim, knowing by prophetical spirit, [3] that he should be preferred before his elder brother Manasses. Literally fulfilled in Josue, Jeroboam, and other chief Princes of Ephraim's issue. And mystically in the Gentiles, being later called of God, and yet preferred before the Jews. S. Cypri. li. 1. c. 21. adver. Iudeos. S. Amb. li. de Benedict. Patriarch. c. 1. S. Aug. li. 16. c. 42. de civit. &c.
Changing hands.
The mystery, of the Gentiles excelling the Jews in time of grace, often prefigured by preferring the younger brother before the elder (Abel before Cain; Abraham before Nachor; Isaac before Ismael; Jacob himself before Esau; and now Ephraim before Manasses) is here further represented by Jacob's forming of a cross [1] [2], with his arms laid one over the other, when he blessed his two nephews: who otherwise might have laid his right hand first upon one, and then upon the other; or have caused them to change places; but he wittingly crossed his arms, and changed his hands; or according to the Hebrew, made his hands understand, that is, by his hands made it to be understood, not only that the younger should be in place of the elder, Ephraim before Manasses, and much more the Gentiles before the Jews, but also that this greater Mystery should be effected by Christ dying on a Cross. For what else could the very crossing of his arms, so wittingly and purposely done signify, but the form and figure of Christ's cross? As elsewhere the wood, which young Isaac carried on his back unto the mountain, prefigured the matter or substance of the same Cross. All accomplished when Christ was crucified: whereby the Jews were scandalized, and the Gentiles called and saved. Our Saviour himself foretelling, that he being exalted (to wit upon the Cross) would draw all unto himself [3]. And S. Paul teaching that Christ fastened the hand writing, that was against us, upon the Cross [4].