Genesis

While this chapter seems like the resolution to all the tribulations that had befallen Joseph, this is merely the prequel. Joseph's emotions are surely so great that the descriptions of his crying are not exaggerated. Despite dismissing all but his brothers from the room, Joseph's weeping was so loud that there is a double expression of how he was heard (v2). When the news spreads to Pharoah and the Egyptians of this great news for Joseph, they are all pleased for Joseph and his family (v16). But the news of Joseph being alive is too good for his father Jacob to believe (v26). As the brothers return to retrieve their father (v21), Jacob is in a place of lamenting the potential of his grey hairs being brought down to Sheol (44:31). Not until he sees the evidence of all that his sons return to Canaan to tell him is his spirit revived (v27). This revival is better than most because even though Jacob still considers that he is about to die (v28), he lives another 16 years after this (49:33).

In the listing here of the Sons of Israel, there are several things to note. For instance, Serah and Dinah, two daughters of Jacob, are included in the list. Also, Joseph and his sons are set apart in the list, yet Joseph's line does not deliver the Messiah. More significant is that the entire list includes a total of 70 persons of the House of Jacob (v27). This is not the first time 70 has been represented significantly in the Bible and other traditional biblical records. The detailed list of descendants of Noah is given as exactly 70 (Gen 10). The Yalkut Shimoni, Noach 62 (Hebrew Midrash, commentary of the Torah compiled circa 1100) describes the Tower of Babel interestingly like this: "When man built the Tower of Babel, God called out to 70 ministering angels and said, 'Let us confuse their tongues into 70 nations and 70 tongues, and let us cast lots.' They cast lots, with each angel representing one nation, and the lot of Abraham fell to God." After the Israelites entered Egypt, the number 70 became even more significant. - as in the seventy elders of Moses, the seventy of the Sanhedrin, and eventually the seventy of the translation of the Bible in Alexandria that we refer to today as the Septuagint. According to the oral tradition of the Torah, Talmud, Sotah 32a, Moses translated the Torah into 70 languages before he died. When Jacob (Israel) moved to Egypt, he was doing more than simply being obedient to God. He was fulfilling prophecy and continuing God's plan for the entire world.

Joseph petitions to Pharaoh on behalf of his family and is given the best of the Egyptian land to pasture their sheep (Goshen, vv1,5). Pharaoh's inquiry into Jacob's longevity implies acknowledgment of Jacob's status as blessed. Pharaoh, in seeing a man who lived for 130 years, would have thought, "No one here lives that long, not even pharaoh-gods. Let him bless me to live that long!" Jacob reinforces Pharaoh’s awe by saying that his old age of 130 years so far was small compared with the longevity of his ancestors (v9). Jacob and Joseph's family were divinely blessed! To live to 100 was to be blessed. 110 was considered an extremely blessed old age for Egyptians (Joseph's ascribed age at death, Gen 50:26). Joseph brought five of his brothers to testify to Pharaoh of their occupation before arriving in Egypt, thus ensuring that the people of Israel would remain set apart. Even as the rest of the Egyptians run out of money with which to purchase grain (v14) and are brought into the city (v21), the Israelites remain in Goshen. Joseph ensures the prosperity of Pharaoh into perpetuity (v26) as the nation of Egypt all become his indentured slaves. As the chapter closes, Jacob knows his life is about to end. He calls Joseph to him to confirm that he will be one day buried at Makpelah with the rest of his ancestors. On receiving this promise, Jacob worships Yahweh (v31).

Jacob followed Esau in birth, although barely, as they were twins. Yet despite being born second, he came to possess the blessing and birthright of his father, Isaac. As Jacob nears death, Joseph comes to him. Joseph is the firstborn of the wife Jacob loved, Rachel. As Jacob prepares Joseph for passing the inheritance promised to him and his fathers by God Almighty (אֵל שַׁדַּיEl Shaddai, v3), he again laments the passing of the one he identifies as his own kin (vv 6-7). Jacob tells Joseph that his sons Ephraim and Manasseh will be to him as Reuben and Simeon. These two were the eldest of his offspring, by his wife Leah, but are hereby replaced in the inheritance. This is further evidenced by Joseph's receipt of a double inheritance portion for his two sons, which would have gone to the firstborn (v22). As Jacob blesses Joseph and his sons, despite being aged to the point of blindness, he knows to whom he is imparting the blessing of the firstborn when he crosses his hands (v14) to transpose Joseph's intention (v17). But Jacob knows well of the younger serving the elder (v19; Gen 25:23). There is a curiosity about the blessing that Jacob issues to the seed that does not carry the line of David or the Messiah. Why will Israel pronounce a blessing saying, "May God make you like Ephraim and Manasseh!"(v20)? Looking to the New Testament, we may consider Christ's actions. Jesus came to a city called Ephraim before His crucifixion. "Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples." (John 11:54). The city of Ephraim no longer exists, but in its place is now a small village named Taybeh. The name of the village was changed from Ephraim to Taybeh around 1187, by the Islamic leader Saladin. Taybeh, but today, it is the last all-Christian village in the Holy Land. The village has no mosque and is home to three distinct Christian communities: Roman Catholics, Greek Orthodox, and Melkite Greek Catholics. Though the line of the Messiah continued through Judah, the line of the church (here) appears to have continued in Ephraim (and Manasseh). Take this blessing for yourself and others today! "May God make YOU (אַתָּה attah) like Ephraim." (v20)