Genesis 47 covers the pending death of Jacob, as well as Joseph's ongoing administration of the famine in Egypt
Discover the strategic genius of Joseph as he maneuvers his family's settlement in Goshen, a tale that not only reveals the savvy behind ancient biblical survival but also touches on the importance of kindness toward strangers—a theme that resonates today. As your guide, Randy Duncan, I'll lead you through the complex dynamics of Joseph's interactions with Pharaoh, their occupation as shepherds, and the profound impact of Jacob's encounter with Egypt's ruler. This narrative is more than a historical account; it's a lesson in emotional intelligence and strategic planning, set against the backdrop of a nation's transformation during a time of crisis.
Witness the brilliant administration of Joseph as he steers Egypt through a severe famine, reshaping the nation's social structure and economy. The irony of history's fleeting memory is laid bare as we explore how Joseph's contributions are later forgotten by a future Pharaoh, setting the stage for Moses and the ten plagues. Your listening experience will be enriched with insights into the power of oath-taking, the significance of Jacob's burial request, and the lasting influence of blessings and curses on the destiny of nations. Through this exploration, we'll appreciate the enduring relevance of these ancient narratives.
Concluding our journey, we'll contrast the temporal power of the Egyptian pharaohs with the spiritual legacy left by Jacob and Joseph. Our reflections will pivot to the eternal sustenance offered by Jesus Christ, drawing a parallel to Joseph's provision during famine. This episode offers a tapestry of legacies, from the ephemeral glory of the pharaohs to the transcendent spiritual fulfillment found in the biblical stories that have shaped our moral landscape. Join me as we traverse these rich historical and spiritual terrains, examining the imperishable impact of faith and the true nourishment that sustains us through the ages.
Intro music by Toby Mac
Outro music by Lathan Warlick
Genesis 47 covers the pending death of Jacob, as well as Joseph's ongoing administration of the famine in Egypt
Discover the strategic genius of Joseph as he maneuvers his family's settlement in Goshen, a tale that not only reveals the savvy behind ancient biblical survival but also touches on the importance of kindness toward strangers—a theme that resonates today. As your guide, Randy Duncan, I'll lead you through the complex dynamics of Joseph's interactions with Pharaoh, their occupation as shepherds, and the profound impact of Jacob's encounter with Egypt's ruler. This narrative is more than a historical account; it's a lesson in emotional intelligence and strategic planning, set against the backdrop of a nation's transformation during a time of crisis.
Witness the brilliant administration of Joseph as he steers Egypt through a severe famine, reshaping the nation's social structure and economy. The irony of history's fleeting memory is laid bare as we explore how Joseph's contributions are later forgotten by a future Pharaoh, setting the stage for Moses and the ten plagues. Your listening experience will be enriched with insights into the power of oath-taking, the significance of Jacob's burial request, and the lasting influence of blessings and curses on the destiny of nations. Through this exploration, we'll appreciate the enduring relevance of these ancient narratives.
Concluding our journey, we'll contrast the temporal power of the Egyptian pharaohs with the spiritual legacy left by Jacob and Joseph. Our reflections will pivot to the eternal sustenance offered by Jesus Christ, drawing a parallel to Joseph's provision during famine. This episode offers a tapestry of legacies, from the ephemeral glory of the pharaohs to the transcendent spiritual fulfillment found in the biblical stories that have shaped our moral landscape. Join me as we traverse these rich historical and spiritual terrains, examining the imperishable impact of faith and the true nourishment that sustains us through the ages.
Intro music by Toby Mac
Outro music by Lathan Warlick
Well, thank you once again for checking out this Bible study podcast. I'm Randy Duncan and we're making our way through the book of Genesis. In the last episode we covered chapter 46, which saw Jacob, now called Israel, embark on a journey to Egypt, marking the end of the patriarchal era and, despite initial concerns, a divine vision reassures him, emphasizing God's promise of nationhood. And we discussed Jacob's very emotional reunion with Joseph and then Joseph's strategic plans as they began to unfold for settling in Egypt. And then we concluded by mentioning some parallels and resurrection themes, as both Abraham and Jacob figuratively received their sons back from the dead, which brings us now to chapter 47, which picks up the action with the first six verses reading so Joseph went in and told Pharaoh my father and my brothers, with their flocks and herds and all they possess, have come from the land of Canaan. They are now in the land of Goshen. And from among his brothers, he took five men and presented them to Pharaoh. Pharaoh said to his brothers what is your occupation? And they said to Pharaoh your servants are shepherds as our fathers were. And they said to Pharaoh we have come to sojourn in the land, for there is no pastor for your servants, flocks, for the famine is severe in the land of Canaan. And now, please let your servants dwell in the land of Goshen. Then Pharaoh said to Joseph your father and your brothers have come to you. The land of Egypt is before you. Settle your father and your brothers in the best of the land, let them settle in the land of Goshen and if you know any able men among them, put them in charge of my livestock. So Jacob and his family are now in Egypt and Joseph wants to present them before Pharaoh and he wants to take every precaution to make sure that Pharaoh assigns his family the area of Goshen to settle in.
Speaker 1:In the last episode we discussed the reasons why he wants them in the area of Goshen, and remember he's even rehearsed this scene with his brothers, telling them what to say and how to respond to Pharaoh's questions. And so Joseph tells Pharaoh that his family is now in Egypt, having moved from Canaan, because he needs to personally inform Pharaoh that they've arrived, because Pharaoh is the one who had originally extended the invitation to them. And so he tells Pharaoh my father and my brothers, with their flocks and herds and all they possess, have come from the land of Canaan. They are now in the land of Goshen. Now, one of the reasons Joseph may have included the detail that his family have moved with all of their flocks and herds is to emphasize once again that his family are shepherds and so they don't have any social, they don't have any political ambitions. And then also to get them assigned to live in the area of Goshen, where they would be shielded from the alien way of life, insulated somewhat from the Egyptian secular way of life and intermarriage and so forth. And so by telling Pharaoh that they're currently in Goshen, joseph sort of plans to see that this would be a good place for them.
Speaker 1:And it says that Joseph selected five of his brothers and presented them to Pharaoh. The Hebrew construction used here implies that he just chose five at random, but it's also possible that five is just used here as a round number, meaning several. But either way, just as Joseph told them ahead of time, pharaoh questions them, asking them what is your occupation? And just as Joseph had rehearsed with them, they told him the truth that they were shepherds, just like their fathers were, even though Joseph had told them that shepherds were an abomination to the Egyptians. And the brothers continue telling Pharaoh that they have come to sojourn in the land because there's no pasture for their flocks and canons due to the famine.
Speaker 1:Now, one thing to note here is their use of the word sojourn, to live here awhile the Hebrew term is glossed as will be strangers. In other words, jacob only intended to stay in Egypt temporarily, but the way that Hebrew is constructed here, it connects this migration down to Egypt with God's prophecy to Abraham, where God told him know well that your offspring shall be strangers in a land that is not theirs. And so the brothers here identified themselves as resident strangers, or, what we might say today, resident aliens. They're residents, but they're not citizens of Egypt. And it's interesting to see that in the book of Exodus, leviticus and Deuteronomy, you read repeated ethical instructions regarding the treatment of strangers, such as you shall not wrong a stranger or oppress him, for you are strangers in the land of Egypt. And you shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt. And so we see that even after the Exodus from Egypt, this being a stranger, it left a deep imprint on their consciousness and God would not allow them to forget it.
Speaker 1:But notice that Pharaoh doesn't respond directly to the brothers but to Joseph. Now, this may be simply because Pharaoh is welcoming Joseph's family, based on his appreciation for all that Joseph has done for him in his country. But it could also be that the brothers would need an interpreter anyway, since they wouldn't have understood his words. However, the way his response is constructed suggests that Pharaoh responded with a certain superiority or an aloofness, as he uses very few words, only the amount necessary, emphasizing the absolute authority of Pharaoh here. But Pharaoh tells Joseph that all of the land of Egypt is before them. Bring them and settle them in the best of the land, have them settle in Goshen. And so Pharaoh is true to his earlier word to Joseph, and Joseph gets what he wants for his family. Pharaoh also tells Joseph that if he has any capable men, men of ability, to place them in charge of his livestock, now, the Hebrew here literally means officers of cattle, which means superintendents of the royal cattle. Now, this position is mentioned often in Egyptian inscriptions, since the king owned fast herds of cattle. Ramsay III, for example, is said to have employed over 3,200 men, most of them foreigners, to take care of his herds. And so this appointment of some of Joseph's own brothers to supervise Pharaoh's herds means that they are to be officers of the crown, and so we'll enjoy legal protection not usually afforded to aliens, and so, within their own trade, the brothers can advance themselves in Pharaoh's administration.
Speaker 1:But verses seven through 10 continue. Then Joseph brought in Jacob, his father, and stood him before Pharaoh, and Jacob blessed Pharaoh. And Pharaoh said to Jacob how many are the days of the years of your life? And Jacob said to Pharaoh the days of the years of my sojourning, or 130 years. Few and difficult have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojourning. And Jacob blessed Pharaoh and went out from the presence of Pharaoh. So after Joseph presented five of his brothers to Pharaoh, he then brings in his father, jacob, and presents him to Pharaoh.
Speaker 1:Now, he probably didn't bring in Jacob at the same time as his brothers, because he felt like it would be undignified for Jacob, the aged patriarch of the family, to appear to be asking for mercy from Pharaoh and to do so in front of his children, because he is now completely dependent upon Pharaoh's goodwill. And so what we see here is the juxtaposition of two worlds and two completely different ways of life, meeting and coming face to face Jacob, who holds the promise from God to become a great nation, standing before the Lord of Egypt, which is already a great nation. But Pharaoh asked Jacob how many are the days of the years of your life? In other words, how old are you?
Speaker 1:And Jacob's response here is interesting. We know Jacob is 130 years old at this time, and so he could have simply said I'm 130 years old. But that's not all he says. He says I'm 130 years old, but he also says few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their soldiering. So a couple of points here. First, the Egyptians had a preoccupation with death. The Pharaohs were believed to be eternal and they sought to have their bodies immortalized, and so Jacob's age must have impressed Pharaoh. But Jacob also adds a couple of comments. He tells Pharaoh that his years have been few and difficult. Now, when he says that his years have been few, he is saying that in comparison to how long his father's, abraham and Isaac lived, who lived to be 175 and 180 years old. And then, with great humility and honesty, he also says that his years have been difficult, and by this he's alluding to his very turbulent and troublesome life.
Speaker 1:And, as we've seen, jacob has had a tough go of it for much of his life. And it started in his mother's womb wrestling with his twin brother, esau, then tricking his brother out of his father's blessing, fleeing his home for 20 years because his brother wanted to kill him. Then he gets tricked by his uncle, laban, and ends up having to work for him for 20 years and finally, on his way back home, he wrestles with God, receiving a permanent injury. His wife, rebecca, dies in childbirth and just went. All seem to finally be settling down for him. His favorite son, joseph, is taken from him, and he spends the next 22 years grieving the son he believed was dead.
Speaker 1:And think about this. Jacob has actually achieved everything that he sought to accomplish. He got the family birthright, he received the blessing from his father, isaac, he married the woman that he was in love with, he was wealthy, he had many children and grandchildren, but even though he got everything that he wanted, he didn't get it in the way that he wanted. It came at a cost and the consequences were many times far more pain than happiness. Now, of course, jacob doesn't go into any specifics with Pharaoh here. He simply says that the years of my life have been difficult. But it also says that before he left Pharaoh's presence, jacob blessed Pharaoh. Just an observation, but notice that although Jacob doesn't exalt himself above Pharaoh, he also doesn't refer to himself as Pharaoh's servant, like the brothers did three different times. In fact, it would normally be the case that the superior would bless the lesser, but in this case it's actually Jacob who blesses Pharaoh. Now there are some commentators who have pointed out that this quote blessing could also be translated that he simply bade farewell to Pharaoh. But either way, with this Jacob ends the interview and we continue with verses 11 and 12.
Speaker 1:Then Joseph settled his father and his brothers and gave them a possession in the land of Egypt, in the best of the land, in the land of Ramses, as Pharaoh had commanded, and Joseph provided his father, his brothers and all his father's household with food according to the number of their dependents. So these two verses sort of serve as a transition to what we'll see next, which is Joseph's administration of the ongoing famine. But it tells us that Joseph settled his family in the land of Ramses, which is simply another name for Goshen. Notice also that it says he gave them a possession in the land. He gave them property, and this refers to a possession received from someone who has the authority to give it. This is actually more than they asked for and it certainly differentiates the family from what the Egyptians are about to experience Now. In the Hebrew it says that Joseph supplied them with food, down to the little ones. Now, this term, lefi hataf, normally means by the mouth of or according to the children, and it's similar to what we would nowadays refer to as according to the number of dependents.
Speaker 1:But we now shift gears and the focus returns to the issue at hand, which is the ongoing famine, and the next several verses describe Joseph's administration of the food supply in the midst of this famine, and so we continue with verses 13 through 17, which read Now there was no food in all the land, for the famine was very severe, so that the land of Egypt and the land of Canaan languished by reason of the famine, and Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan in exchange for the grain that they bought. And Joseph brought the money into Pharaoh's house. And when the money was all spent in the land of Egypt and in the land of Canaan, all the Egyptians came to Joseph and said Give us food. Why should we die before your eyes? For our money is gone? And Joseph answered Give your livestock and I will give you food in exchange for your livestock if your money is gone. So they brought their livestock to Joseph and Joseph gave them food in exchange for the horses, the flocks, the herds and the donkeys. He supplied them with food in exchange for all their livestock that year.
Speaker 1:Now, what we're going to see with these verses and with the verses that follow is that the severity of the famine is so bad that the people become completely dependent upon the state for their survival. And we see Joseph rising to the occasion, avoiding a humanitarian disaster through a series of drastic measures that, in effect, nationalizes both the land and the livestock, which in the end turns the people into tenant farmers of the state. Notice also, as we go through this section, the great benefit that Joseph brings to the Egyptian crown, which only amplifies the level of ingratitude that will be demonstrated by later Pharaoh and Exodus, who did not know Joseph. This is the Pharaoh that will meet a man named Moses prior to the exodus from Egypt and who will experience the ten plagues. But it says that there was no food in all the land, for the famine was very severe, so that the land of Egypt and the land of Canaan languished by reason of the famine. Now, that word languished in Hebrew means to be weary or helpless, but pay attention that not only was the famine severe in Egypt, but also in the land of Canaan, which was Jacob's home, and so it reminds us of what Jacob Israel's fate would have been if not for Joseph. If they had not migrated to where the sun was, they would have perished, and so it presents a picture of the sun, figuratively dead, but now alive, and not only living, but now ruler overall, and just like Israel. What would our fate be if not for the sun?
Speaker 1:First, 14, then, tells us that, and Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan in exchange for the grain that they bought. Now, this grain is referring to thresh grain, or corn or cereal that's used for food, it's not seed. And so Joseph began selling the people the grain that he had saved during the years of Pliny. He brings all of the money into Pharaoh's palace and notice that he doesn't take anything for himself. But at some point the money was all spent and the Egyptians came to Joseph and said give us food. Why should we die before our eyes? For our money is gone. So the Egyptians are now at a point where they still need food, they still need grain, but now they're out of money. And when you're out of money, how then are you going to purchase more? Well, joseph answers them by saying give your livestock and I will give you food in exchange for your livestock if your money is gone. So, in short, joseph says he'll provide them with food in exchange for their livestock.
Speaker 1:Incidentally, this is the first time in the Bible where horses are mentioned, and horses being the first animal mentioned in this list is indicative of their high value, and it says that they did this and that Joseph supplied them through that year. Now, that Hebrew word for supplied means to escort through distress into safety, and so it's conveying a bit more than the fact that Joseph provided them with food, but that he saved them from the danger of starvation and safely escorted them throughout the year. But we continue with verses 18 and 19. And when that year was ended, they came to him the following year and said to him we will not hide from my Lord that our money is all spent. The herds of livestock are my Lord's. There is nothing left in the sight of my Lord but our bodies and our land. Why should we die before your eyes, both we and our land? Buy us and our land for food, and we, with our land, will be servants to Pharaoh and give us seed that we may live and not die and that the land may not be desolate.
Speaker 1:So after that year had ended, it says that the people came to Joseph and told him that their money was all gone and now their livestock has been used up as well. In other words, they're not only broke but they have no more livestock either, as they've traded it for grain over the course of the last year. And they tell Joseph that all they have left is their land and their bodies and the Hebrew term used for bodies here often means corpse, and so it characterizes a person in weakness or oppression or in trouble. But they come to Joseph and say why should we die before your eyes? Buy us and our land for food, and we, with our land, will be servants to Pharaoh. And I read that again because notice that in the previous year it was Joseph who proposed the sale of their livestock in exchange for food. But it's the Egyptians themselves who proposed this greater sacrifice of their bodies and their land and offering to be servants to Pharaoh. It's the Egyptians themselves who were offering to voluntarily surrender their land and become serfs of Pharaoh. But in addition to asking for food, they also asked for seed, that we may live and not die and that the land may not be desolate. So this tells us that this was during the last year of the famine. They asked for the seed because they know they're going to need it to plant for when the famine is over, in preparation for next year's harvest. And so what does Joseph do? Verses 20 through 22 tell us.
Speaker 1:So Joseph bought all the land of Egypt for Pharaoh, for all the Egyptians sold their fields because the famine was severe on them. The land became Pharaoh's. As for the people, he made servants of them from one end of Egypt to the other. Only the land of the priest. He did not buy, for the priest had a fixed allowance from Pharaoh and lived on the allowance that Pharaoh gave them. Therefore, they did not sell their land. And so Joseph does as the Egyptians ask. He bought all the land of Egypt for Pharaoh. All the Egyptians sell their land to Pharaoh and just as they asked, he made them servants. The only land he didn't buy was the land of the priest.
Speaker 1:Remember, the temple received a royal endowment from Pharaoh, so the priests would not have been forced to sell their land for food, as they could have simply continued to buy it. And so only the Egyptian priest and Israel, which would later become a kingdom of priests, escaped to serfdom. And I say that's interesting because Joseph is related to both of them. He's related to Israel by blood and to the priests by marriage. And so, once again, we sort of see this prefigure of Jesus Christ who, like Joseph, was also a Jew, by blood and by birth. And just as Joseph was related to the priests through marriage, don't we refer to the church, as believers, as being the bride of Christ, and that we will enjoy the marriage supper with him? And so both Joseph and Jesus are born Jews but are united to non-Jews through marriage. But verses 23 through 26 continue.
Speaker 1:Then Joseph said to the people Behold, I have this day bought you and your land for Pharaoh. Now, here is seed for you and you shall sow the land, and at the harvest you shall give a fifth to Pharaoh, and four fifths shall be your own as seed for the field and as food for yourselves and your households and as food for your little ones. And they said you have saved our lives. May it please my Lord, we will be servants to Pharaoh. So Joseph made it a statute concerning the land of Egypt, and it stands to this day that Pharaoh should have the fifth. The land of the priest alone did not become Pharaoh's. So again, joseph does as they ask and he buys their land in exchange for food and seed for the upcoming year. And so, in essence, they're reduced to tenant farmers on state land. Joseph also tells them that come harvest time, they'll give Pharaoh a fifth and they shall keep four fifths. In other words, he imposes a 20% tax on them for the privilege to farm the land and for the seed allotment that he gave them. They're allowed to keep 80% for themselves. Now, 20% was not considered a heavy tax in the ancient Near East as a more common tax rate was about 33%. In fact, 20% was the typical interest rate on money loans, but loans on produce was usually about 33% and a third percent.
Speaker 1:And we see by the Egyptians' response here that they don't regard Joseph as some tyrant or greedy overlord. Rather, they say you have saved our lives. And they also tell him may it please my Lord, we will be servants to Pharaoh, and at the time this was written, it remained in place that Pharaoh would receive a 20% tax. Only the land of the priest was exempt. And this sort of highlights one difference between Egypt and Israel. The Egyptians agreed to and say we will be in bondage to Pharaoh. In fact, it was the peasants themselves who initiated the idea of their own enslavement and then even expressed gratitude when it was implemented. But in Israel, the Lord gave each family a portion of the Promised Land and he forbade anyone, including the king, from taking it. And so it highlights the difference between private ownership versus state control. And this argument, or this debate, still rages on today, even here in America, the supposed land of the free, as many of our institutions advocate, and many, especially younger adults, are more open to at least some form of socialism or totalitarianism, but that is not the format that God implemented in Israel. And I think it may have been Benjamin Franklin who said those who would give up essential liberties to purchase a little temporary safety deserve neither liberty nor safety.
Speaker 1:But we continue with verses 27 and 28, which leaves behind Joseph's administration of the famine and returns to the narrative concerning Jacob. These two verses read Thus Israel settled in the land of Egypt, in the land of Goshen, and they gained possessions in it and were fruitful and multiplied greatly. And Jacob lived in the land of Egypt 17 years. So the days of Jacob, the years of his life, were 147 years. And so we see Jacob and his family are settled in Egypt and they are fruitful, they are prosperous, demonstrating that God's promise is being fulfilled. And all this begins to happen during the last part of the famine, while the Egyptians are selling everything they have to Pharaoh their money, their livestock, their land and even themselves as servants. And so this prosperity that we see occurring with the Israelites stands in stark contrast to what we see happening to the Egyptians, and it tells us that Jacob lived there for 17 years. Now, I know I touched on it in the last episode, but I think it bears repeating here. Jacob had lost Joseph when Joseph was 17 years old, and so he lived with him for 17 years. Now he will live with him for the remaining 17 years of his life. The difference this time, however, is that Joseph spent his first 17 years under the care of Jacob, and now Jacob will spend the last 17 years of his life under the care of Joseph. Now I hesitate to try this on a podcast with no visuals, but I'm going to try this anyway.
Speaker 1:Verse 28 tells us that Jacob lived to be 147 years old. Now, normally you would just read that and you'd move on, but I want to point out something here. If you look at the lifespans of the three patriarchs Abraham, isaac and Jacob there's something really interesting. Other lifespans of 175 years for Abraham, 180 for Isaac and now 147 years for Jacob lend themselves to factorization. In other words and try to picture this in your head Abraham's lifespan of 175 equals 5 times 5 times 7. Jacob's lifespan of 180 equals 6 times 6 times 5, and Jacob's lifespan of 147 equals 7 times 7 times 3. When you look at those numbers, you see that the squared number increases by 1 each time and the coefficient decreases by 2 each time. In other words, 5 times 5, then 6 times 6, then 7 times 7 for the first two numbers, and then 7, 5, and 3 for the last two numbers. Now do you see why I hesitated to try this on a podcast? But furthermore, if you add the three numbers for each of the patriarch, it equals 17 for each of them. 5 plus 5 plus 7 equals 17,. 6 plus 6 plus 5 equals 17, and 7 plus 7 plus 3 equals 17.
Speaker 1:Now, what are the odds that all of this is just a weird coincidence? Now, on the heels of that, I'm not about to try a statistics formula over audio, but suffice it to say the odds are extremely low that this is a mere coincidence. And so it leaves you to wonder could it be that this factorial pattern found in the chronology of the patriarchs is God trying to communicate that the formation of Israel was not just a result of some haphazard and random events, but was the result of a series of events or ordered and orchestrated by God? But we close out this chapter with the last three verses, beginning with verse 29, which reads and when the time drew near that Israel must die, he called his son Joseph and said to him If now I have found favor in your sight, put your hand under my thigh and promise to deal kindly and truly with me. Do not bury me in Egypt, but let me lie with my fathers. Carry me out of Egypt and bury me in their burying place. And he answered I will do as you have said. And he said swear to me. And he swore to him. Then Israel bowed himself upon the head of his bed, and so we see now that it's time for Jacob to die, and he knows this. So he calls his son Joseph and he begins by saying If I have found favor in your eyes Now. This is typically said by a subordinate to a superior, but Jacob uses this expression here because it's Joseph who holds the official power. The dying Jacob is dependent upon Joseph's favor, but Jacob asked him to deal kindly and truly with him. He doesn't want to be buried in Egypt, but won't Joseph to carry his body back and be buried alongside his father's?
Speaker 1:Jacob doesn't regard this alien land as his home. He isn't living in it like it's his permanent home and unfortunately, many times today we live and view this world like it's our permanent home, sometimes needing to be reminded that what we're told in Hebrews 13, that this world is not our permanent home. We're looking forward to a home yet to come, and in asking this of Joseph, he asked him to place his hand under his thigh, which sounds a little strange, but, if you remember, we covered this expression in more detail back in chapter 24, when Abraham asked Eleazar to do the same regarding finding a wife for his son, isaac. But, in short, this was an act that was sometimes used in the ancient world when men made an oath to one another. But the important thing here is that Joseph says that he will do as Jacob requested. Jacob makes him swear, and Joseph swears that he will honor Jacob's request, and with that, that tells us that Israel bowed himself upon the head of his bed. Now, this is sometimes translated that he bowed or leaned himself upon the top of his staff.
Speaker 1:Keep in mind Jacob is about to die, he's old, he's feeble and he may not be physically capable of Bowing to the ground in full prostration, and so this is a symbolic gesture of prostration by Jacob, and this gesture could either be a token of gratitude to Joseph or an expression of thanks and praise to God. And so, as we close out this chapter, we see the death of Jacob, and it's interesting that there are only four verses about the death of Abraham and there's only two verses devoted to the death of Isaac. But for Jacob there's a lot of detail here, and that may be because there's just so much going on in these special Circumstances surrounding his situation and the fact that Jacob is the only one of the patriarchs to die on alien soil. But as we close out this chapter, I'll leave you with a couple of observations. First, consider that Joseph enriches Pharaoh and Jacob blesses Pharaoh, and likewise Pharaoh honors both Joseph and Jacob, or Israel. And this mutual blessing Anticipates the exact opposite situation that will exist 430 years later, when another Pharaoh curses Israel and is then cursed himself. It reminds me of God's promise to Abraham that he would make him into a great nation, and he also says to him I will bless those who bless you and curse those who curse you.
Speaker 1:Second observation here is what became of the land and all the splendor of the pharaohs? Their cities are buried beneath the sands of the desert, their temples, their palaces, their treasures all gone or in ruins and, ironically, only the pyramids, their great tombs that speak of death, have endured, but as for Jacob, his name shines on and continues to endure, even after 4,000 years. But lastly and most importantly, think about how Joseph saved the Egyptians and the Israelites by providing them with food. But even so, the food Joseph provided was perishable and those who ate it Still died at their appointed time. But the true Joseph, the true Savior, gives us food that is incorruptible. In the words of Jesus himself, I am the bread of life. Whoever comes to me shall not hunger and whoever believes in me shall never thirst. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever, and the bread that I will give for the life of the world is my flesh. You.