Genesis 47

Genesis 47:1-31

Genesis 46:1-34; Genesis 47:1-31; Genesis 48:1-22; Genesis 49:1-33; Genesis 50:1-14(d) Joseph and His Father (Genesis 46:1-34; Genesis 47:1-31; Genesis 48:1-22; Genesis 49:1-33; Genesis 50:1-14) Jacob, after diligently inquiring of God, and being assured of God’ s will in the matter, takes his journey down to Egypt. As we have already seen in the study of Jacob’ s history, the patriarch was afraid to go down into Egypt unless assured by God that it was the right thing to do, for Abraham and Isaac had suffered because of their departure into Egypt. He doubtless recalled the sad experiences his fathers had here and also that God had forbidden them to go down into that country (Genesis 46:2). Being assured now of the divine will (James 4:12-17), he departs for Egypt. There is a difference between going to a place of our own will and choosing, and that of God’ s ordaining. We should not put ourselves into forbidden paths, and then expect God to deliver us. If, however, we are called to go into the enemy’ s country, God will protect us there. Joseph’ s reception of (Genesis 46:28-34) and care for his father (Genesis 45:25-28), and his kindly introduction of the patriarch to Pharaoh (Genesis 46:31-34; Genesis 47:1-12), showed that Joseph was not ashamed of his aged father. Some children are ashamed to take their parents into company or to introduce them to people. Joseph’ s provision for his father is beautifully set forth in Genesis 46:31-34; Genesis 47:1-12. One can hardly read these verses without being reminded of what the apostle tells us in 1 Timothy 5:8 -“ But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.” In this connection we have prominence given to the blessing of Jacob, which was pronounced, first, upon Joseph’ s children (Genesis 48:1-22). We should note that Ephraim and Manasseh not only changed places in the blessing, but took Joseph’ s place in the reception of the blessing. Jacob crossed his hands in the bestowal of the benediction, thus showing that the blessing was by grace and not by nature. One wonders if Jacob meant to teach the generations of men that should follow that natural disadvantage may be overcome by grace. Second, the blessing is pronounced upon the twelve sons of Jacob (Genesis 49:1-33). There are many and wonderful lessons in this chapter, which we do not have time to dwell on, except to note that a man’ s sin enters into his future career; that past sin may be forgiven, and even forgotten, yet it has its blighting influence upon the future. This is especially brought out in Genesis 49:3-9. Another lesson we learn from this chapter is that each man’ s sphere, as well as each man’ s place on the earth, is adapted to his or its peculiar character. Still further we are taught that, although fore-appointed and foreknown, the destinies of men and nations are fully wrought out by themselves. The death of Jacob, which has been mentioned before under the history of Jacob, is referred to in Genesis 49:28-33; Genesis 50:1-14.

Genesis 47:13-31

Genesis 41:46-57; Genesis 47:13-31(b) Joseph and the Egyptians (Genesis 41:46-57; Genesis 47:13-31) The famine which came upon Egypt at this time and as foretold by Joseph in the interpretation of Pharaoh’ s dream was by no means accidental. It was raised up by God (Psalms 105:16), and, seemingly, that Joseph might be known as the savior of Egypt (Genesis 47:25). God not only raised up the man for the hour, but also the hour for the man. Note that God prepared the man first, then the occasion. This is God’ s method of working. This is what He has done in all the great revivals of religion in the past. We hear people say that such revivals are not possible nowadays, for conditions are not such as they were in Moody’ s, Finney’ s, or Whitefield’ s day; that times have changed. No, the times have not changed, but there is a lack of men for the hour. The history of every great religious movement is the history of one man who, truly or erroneously, regarded himself as fully given up to God: Lutheranism, Luther; Methodism, Wesley; Presbyterianism, Calvin; Dowieism, Dowie; Christian Science, Mrs. Eddy; Millennial Dawnism, Russell. “ Through faith” we understand how the ages (or dispensations) were framed (Hebrews 11:3). The age in which Noah lived was of the nature it was, religiously, because of the relation which Noah sustained to God: “ By faith Noah” framed the age in which he lived. “ By faith Abraham” molded the age in which he lived. Thus it has ever been from that day to this. Joseph’ s name is changed in this connection, the Egyptian name signifying abundance of life (cf. John 10:9). In Joseph seemed to rest the salvation of the world. The food of life was in his hands. In these respects there is a striking likeness between Joseph and Christ (cf. Acts 4:12; John 6:48-58). The wisdom of Pharaoh’ s choice is seen in the skill of Joseph. When God appoints a man for a certain office, that appointment is a guarantee of divine fitness. If today God puts His hand upon a man and sets him apart for the ministry of the gospel, to be a preacher or an evangelist, He will convey, with that call, the gift to preach. If a man has no gift to preach, he has no call to preach. Of course, it will be necessary for him to prepare himself and thus stir up the gift that is in him. Joseph was a twofold blessing: first to the chosen race, and consequently to the world. This is the blessing of Jacob, the blessing which reaches out beyond itself, and blesses others.