Genesis 47

Settlement In Egypt

"Jacob lived in the land of Egypt seventeen years" (Genesis 47:28)

An important part of the Joseph narrative of Genesis is the bringing of Jacob to Egypt. God's sovereign purposes of grace, which have in view the salvation of men and women, are to be worked out through the mysterious providences of Joseph's life. These purposes were intimated in the covenant promises made to Abraham, of which there are several echoes in this chapter.

For example, God promised Abraham in 12:2 that he would make of Abraham a great nation. The covenant was made with Abraham but had in view the multiplying of God's blessing to a larger constituency than Abraham's immediate family. As a result, much of the book of Genesis is taken up with God preparing to honour his covenant commitment. That promise was renewed to Jacob in 46:3, when God said to Jacob "I am the God of your father; do not be afraid to go down to Egypt for I will make you a great nation there". The journey to Egypt was an integral part, therefore, of the fulfillment of God's covenant promise.

Again, the Abrahamic covenant had contained the promise "I will bless those who bless you" (12:3). The same promise was reiterated to Jacob when he received Isaac's blessing in 29:29. Chapter 47 contains an illustration of that principle. In 47:10 we are told that Jacob blessed Pharaoh and enjoyed the favour of Pharaoh. As a consequence, the narrative of this chapter contains an account of how Pharaoh consolidated his wealth in the land of Egypt. What appears to be an interruption to the flow of the narrative is, in fact, a necessary part of the unfolding of God's covenant purpose.

The story of Genesis 47 divides into three parts, all of which involved Joseph giving something. First, he makes provision for his family; second, he acquires property for Pharaoh, and third, he gives a specific promise to his father.

Provision for the family (1-12)

The land of Goshen lay to the East of the Nile and was to become the settled territory of Jacob's family until the time of the Exodus. It was suitable for flocks and herds, and through Joseph's direct interview with Pharaoh, it was granted to Jacob and his sons.

One of the underlying principles of the Joseph narrative has been that of representation -- just as Judah had represented the family in the presence of Jacob in chapter 43, now Joseph represents them in the presence of Pharaoh. Representation is one of the major themes of the Bible, and is integral to the meaning of the cross -- Jesus represents God to us, and represents us before God.

As a result of Joseph's representation, Pharaoh grants the family of Jacob a portion of the land for their own, "in the best of the land, in the land of Rameses" (v11). There is an interesting tie-in here to the beginning of the Joseph narrative when we were told that Jacob gave Joseph the best of everything (which led to jealousy and to the initiating of the chain of events which subsequently unfolded); now Jacob is given the best of the land to dwell in.

And the narrative makes it clear that the blessing enjoyed in the land is solely on account of Joseph and his position in Egypt: "Joseph provided his father and his brothers and all his father's household with food" (v12). He had been victimised at the outset, with his father's household turning against him. But now he is their hope, and as a result of his work and intervention, they enjoy the very best of the land of Egypt.

The blessing of God was truly upon the head of Joseph, who had been forcibly separated from his brothers (cf. 49:26), yet who was to be distinguished from them. The one they had rejected had become the very foundation of their hope and their lives. The same is true for us: the Jesus whom we rejected has become the sole hope and confidence of our lives; the stone whom the builders rejected has become the head stone of the corner (Psalm 118:22).

Property for Pharaoh (13-26)

The second part of the narrative concerns the stewardship of Joseph over the land, as a result of which Pharaoh's personal wealth grew. The story looks like an irrelevant interruption to the history; yet its important lies in the fact that God's blessing extends to Pharaoh because of his treatment of the household and family of Jacob. Joseph bought the land of Egypt for Pharaoh, and Pharaoh's wealth accumulated as a result of Joseph's management. He gave them seed in exchange for the ownership of the land; in turn they would pay a portion of the harvest to Pharaoh.

In fact, Joseph is engaging in a reform of the agrarian policy of Egypt, as a result of which the people thank him for saving them alive (v25). The phrase "until this day" in verse 26 also underscores the fact that subsequent Pharaohs benefitted from Joseph's reforms.

This is not a secondary unit, simply inserted into the narrative. This is a passage which teaches us that God extends his favour and grace to men as a consequence of his redemptive work in the lives of his people. It teaches that even those who do not acknowledge Jehovah as their own God and Lord become the recipients of blessing and favour through those who do.

At one level this passage is a reminder of the good that results when men of faith, integrity and piety are in high office in the land. At another it underlines for us the fact that God's goodness is extended even to those who are outwith the covenant community, with a view to leading them to repentance (Romans 2:4).

Promise for Jacob (27-31)

But there was one other issue still to be dealt with, concerning which Jacob secured a promise from Joseph at the end of the chapter. That was the issue of Jacob's burial. We have already seen the importance of burial rites in the book of Genesis, in the deaths of Abraham (23:13-20; 25:1-11) and Isaac (35:28-9). Now the time has come for Jacob to die, in preparation for which he asks Joseph for a promise that he will be buried in Canaan, rather than in Egypt.

It is interesting that the death-bed scene names Jacob as Israel, giving him the covenant name of a Prince with God. The language and register of the whole narrative is rooted in the covenant promise of land and inheritance. Egypt is their home, but it is not their inheritance.

The request of Jacob is, therefore, more than a sentimental desire to be laid to rest with his ancestors. It is an expression of confidence in the God of the covenant who will ultimately settle his people in their own land. Israel is, of course, the personal (covenanted) name of Jacob, and the generic name for his descendants. The theme of Israel's restoration to their own land is prominent in the Bible, and is foreshadowed by Jacob's request for burial in Canaan. Ultimately, it expresses the hope that all believers have in the consummation of the covenant with the second coming of Christ that will lead to the restoration of all things (Romans 8:22-23).

Whether Jacob realised it or not, the promise that he would be buried in his own land was undergirded by a hope in resurrection and restoration. It was full of faith in the God of the covenant, who had taken Jacob to this point and would look after him even in death itself. Little wonder that the chapter concludes with Jacob worshipping this God at the head of his bed!