I think in this chapter we have the evidence of the root bearing—this—children of Joseph when relegated into glory from the apparent title of blessing, but the Jewish character of motherhood formally lost at the same time in Rachel; yet these same strange children equally loved because of Joseph, who, after all, was Rachel's child—yet here in grace, as even the younger is set before the elder. They are then directly on the root of promise, but only as adopted—being children of Joseph in a strange land and Gentile glory, their own mother being not Rachel. Here also the double portion—the inheritance of the elder—is given to Joseph, in spite of his brethren's fraud, in spite too of Satan's craft, by the power and will of Jacob, as of God; the birthright was to Joseph, despised and rejected as he was—this, however, has a certain Jewish aspect, as all questions of inheritance have.
Communion is the proper place of the Church, as united to Jesus—Jesus' own glory in the Father's love—not God giving an inheritance to the man, though this rests true even—we have obtained an inheritance, it is God's inheritance in the saints.
It is evident that this chapter is the prophetic history of Israel, as an earthly people, issuing of Jacob according to their settlement in the land in relationship with him; not the thoughts in grace of God towards them as to be accomplished in the latter day, as in Deut. 33—one was paternal after the flesh, though of revelation, the other prophetic of the man of God.
Note.—In Deuteronomy the benediction of the heir, as even for the whole people in particular; we have here evidently the object of favor or grace.