Joseph's brothers returned to Jacob with news of Joseph's survival and prosperity. Israel (Jacob) then moved to Egypt in response to Joseph's invitation and God's encouragement.
Pharaoh's invitation was as generous as it was because Pharaoh held Joseph in high regard. It was an invitation, not a command. Pharaoh had no authority to command Jacob to move into Egypt. Jacob was free to accept or reject this offer. If Jacob chose to accept it, he would be free to return to Canaan whenever he chose. The fact that Jacob's family could not leave Egypt once they settled there was due to a new Pharaoh's new policies concerning the Israelites as residents of Egypt. It was not due to the action of this Pharaoh (Sesostris III).
". . . when Pharaoh restates Joseph's offer and twice' gives the brothers the good' (vv. 18, 20) of the land of Egypt, it is hard not to see in the purpose of this narrative a conscious allusion to the good' (1:31) land given to Adam in Genesis 1. The picture of Joseph is a picture of restoration--not just the restoration of the good fortune of Jacob, but, as a picture, the restoration of the blessing that was promised through the seed of Jacob. This picture is also a blueprint for the hope that lies for the people of Israel at the end of the Pentateuch. They are to go into the land and enjoy it as God's good gift (e.g., Dt 30:5)."884
Joseph's admonition to his brothers not to quarrel on their journey (v. 24) is a bit unclear. Probably he meant just that, not to become involved in arguing and recriminations over the past (cf. Prov. 29:9). However the usual meaning of the Hebrew word is to fear (cf. Exod. 15:14). So part of his meaning may be that they should not be afraid of robbers as they returned to Canaan or fearful of returning to Egypt in the future.885
Jacob had suffered as a victim of his sons' deception and malice. He had also suffered because of his own failure to cling to the promises that God had given to his forefathers, himself, and Joseph in his dreams. Jacob always had difficulty believing without seeing. Nevertheless when he believed that Joseph was alive and ruling over Egypt, his spirit revived and he returned to a position of trust in God. For this reason Moses called him Israel again in the text (v. 28).886
The structure of chapters 46 and 47 is also chiastic.887
AGod appears to Jacob (46:1-4)
BJacob journeys to Egypt (46:5-27)
CJoseph meets Jacob (46:28-34)
DJoseph's brothers meet Pharaoh (47:1-6)
C'Jacob meets Pharaoh (47:7-10)
B'Joseph cares for his family and Egypt (47:11-26)
A'Jacob prepares to die (47:27-31)
Beersheba lay on the southern border of Canaan (v. 1). Jacob and his caravan stopped there to offer sacrifices to Yahweh. Abraham had planted a tamarisk tree there and called on the name of the Lord (21:33). Isaac had also built an altar there and called on the Lord after God had appeared to him (26:24-25). It was perhaps at this altar that Jacob now presented his sacrifices. Jacob must have had mixed feelings as he looked forward to seeing Joseph again. At the same time he realized he was leaving the land promised to his family by God. This move was as momentous for Jacob as Abram's journey from Ur (12:1-3), Jacob's flight to Paddan-aram (28:1-22), or his return to Canaan (31:3-54), all of which God encouraged with visions.
"In addressing God as God of his fatherhe was acknowledging the family calling, and implicitly seeking leave to move out of Canaan. His attitude was very different from that of Abram in 12:10ff."888
Jacob was probably aware of the prophecy that Abraham's descendants would experience slavery in a foreign land for 400 years (15:13). Consequently he must have found it even more difficult to cross into Egypt (vv. 2-4). God revealed Himself to Jacob (the sixth time) here to assure Jacob that this move was in harmony with His will for Jacob and his family. This is one of four "do not be afraid"consolations that God gave in Genesis (v. 3; cf. 15:1; 21:17; 26:24).
God promised to make Jacob's family a great nation in Egypt. Because of the Egyptians' disdain for Hebrew shepherds Jacob's family was not in danger of suffering amalgamation into Egyptian life as they had been in danger of being absorbed into Canaanite life.
The Israelites' removal to Egypt was also a divine discipline. Jacob's sons had failed to stay separate from the Canaanites so God temporarily removed them from the land He had promised them.889
God promised to go with Jacob into Egypt (v. 4). Though Jacob was leaving God's land he was not leaving God behind. God further promised to bring Jacob back into the land. He did this by bringing his descendants back 400 years later and by bringing Jacob personally back for burial in the land (50:1-21). Moreover God promised that Jacob would not die until he had seen Joseph implying that Joseph would be present when Jacob died (49:29-33).
"Jacob's decidedly dysfunctional family is on the verge of coming together again in genuine community."890
This section contains a list of the individuals in Jacob's family about the time he moved to Egypt. As in chapter 31, where he left Paddan-aram, this move was also difficult for Jacob. Moses recorded a total of 70 persons (v. 27; cf. Exod. 1:5). The 66 referred to in verse 26 excluded Jacob, Joseph, Ephraim, and Manasseh. Stephen said there were 75, but he must have added Joseph's three grandsons and two great-grandsons (Acts 7:14). These five were born later.
". . . according to a view which we frequently meet with in the Old Testament, though strange to our modes of thought, [they] came into Egypt in lumbus patrum[i.e., in the loins of their father]."891
"It [verse 8] means: shortly after the children of Israel had come to Egypt there were to be found those seventy fathers from whom were derived the seventy clans that were the prevailing clans throughout Israel's early history."892
This was the humble beginning of the great nation of Israel.
"It can hardly go without notice that the number of nations in Genesis 10 is also seventy.' Just as the seventy nations' represent all the descendants of Adam, so now the seventy sons' represent all the descendants of Abraham, Isaac, and Jacob--the children of Israel. Here in narrative form is a demonstration of the theme in Deuteronomy 32:8 that God apportioned the boundaries of the nations (Ge 10) according to the number of the children of Israel. Thus the writer has gone to great lengths to portray the new nation of Israel as a new humanity and Abraham as a second Adam. The blessing that is to come through Abraham and his seed is a restoration of the original blessing of Adam, a blessing which was lost in the Fall."893
This reunion recalls Jacob's former meeting with Esau (32:3). In both situations after a long period of separation Jacob sent a party ahead to meet the relative.
"The land of Goshen, where the Hebrews lived, adjoined Avaris--now known to have been sited at Tell el-Dab'a (notat Tanis, as so many textbooks wrongly aver)."894
Jacob had said that the loss of his sons would bring him to his grave in mourning (37:35; 42:38). Joseph's "resurrection"had enabled his father to die in peace. Similarly the resurrection of a greater Joseph has allowed many to face death with courage and hope (cf. Phil. 1:21-26; 1 Pet. 1:3).
Joseph encouraged his family to be completely honest with Pharaoh (v. 34). Dishonesty long plagued Jacob's family, but now Joseph led them out of this destructive behavior.
Believers should respond to divine providence by making their decisions in response to the initiative of His wise leaders. They should do so with confidence in His promises and dependent on His continuing guidance and provision.
