Bible in 365 Days

Genesis 46-47

Genesis 46

This chapter should be read in the light of the whole divine movement that we are attempting to keep in mind. The migration of Jacob and his sons to Egypt is here distinctly shown to be a part of God's program. At this juncture God appeared and charged him not to be afraid, making him a threefold promise. First, that He would make a great nation of him there, that is, in Egypt. How much lay concealed in that word Jacob perhaps did not understand. In all probability he understood the promise to mean great in numbers. That it had such intention there can be no doubt, but subsequent history shows that it meant far more, for through discipline and suffering the nation was to be made great in other ways than population increase.

God reveals to men at any given time only so much as they are able to bear. And yet in case any fear should come to the heart of His servant, He promised him, second, "I will go down with thee"; and, finally, "I will . . . bring thee up." It is interesting to note that God still spoke to him by the old name "Jacob" recognizing that he had not experimentally entered into all that grace had provided for him, and indicating that notwithstanding his failure, God still continued to guide.

Joseph carefully arranged for the segregation of his people which was also undoubtedly part of the divine purpose. He charged them to declare themselves to Pharaoh as shepherds. That ensured the maintenance of the separation of the Egyptians from the Hebrews because "every shepherd is an abomination unto the Egyptians."

Genesis 47

To watch Jacob is to see a man who alternated between faith and fear. Standing before Pharaoh, his faith in God and his consciousness of his own position in the divine economy were clearly apparent. The less is ever blessed of the greater, and when Jacob gave his blessing to Pharaoh it was undoubtedly with a consciousness of his own relation to a divine program.

Joseph's policy in administering Egyptian affairs must be judged by the times in which he lived. It was a policy which ensured the interests of the king, of the nation, and of the people. It was one of unification and consolidation. So far as Israel was concerned, his action precluded the possibility of their harassment by petty princes. It is equally true that by this very action Joseph made possible what subsequently happened, the enslavement of the whole people by the will of the supreme Pharaoh. Here again the hand of God is seen operating through the Egyptian policy for the immediate safety of His people and then for the discipline and suffering through which they were to pass.

The interchange of names in this story is arresting. Referring to the man, it is said that "Jacob lived in the land of Egypt"; but when referring to his departure, he is called "Israel"; Jacob, in himself; Israel, in the government of God. The writer of the letter to the Hebrews speaks of his faith as manifest only when dying he blessed his sons and worshiped, and even then speaks of him as "Jacob." In the end of this narrative his faith and fear are manifest: his faith, in that he chose to be buried with his fathers; his fear, in that he made Joseph swear so to bury him.