Jacob’s passing and Joseph’s Last Request – Covenant Theology (Gen. 47-50)

We continue in Genesis chapter 47 with Jacob (now Israel) and family entering Egypt to withstand the famine that has gripped the land, and to reunite with Joseph. The covenant promise principle of the “blessing and being blessed” is observed again in the exchange between Pharaoh and Jacob. Pharaoh having already been blessed under the service of Joseph, extends blessings unto Jacob in the form of land in Goshen, and in turn Jacob pronounces a blessing upon Pharaoh. The narrative that follows, signifies just how Pharaoh was further blessed by the service of Joseph throughout the famine years. Then Jacob, sensing his end is near, makes Joseph promise that he will not be buried in Egypt, but back in Canaan. The family land is in Canaan and God promised not only the land, but a return to it, so it’s appropriate to be buried within the family plot.

In chapter 48 Jacob is blessing Joseph and his sons. This is not just a blessing to multiply and become a multitude of people, but also such that God will once again bring them back to their land (48:21). Jacob seems to know that this will only be temporary stay in Egypt and maybe even understands this to be the 400 years of bondage. Interestingly, although the linage of the Christ child is not going to come through Joseph, there is the repeated imagery of Jacob blessing the younger son of Joseph (Ephraim) with the greater blessing than that of the first born son. This seems to be both something as a reminder of God’s work within and throughout this family, but also alludes covenantally to the supremacy of the “Second Adam” or second Son of God (Jesus), who is clearly greater and to be more esteemed than the first born (Adam).

Chapter 49 outlines Jacob’s blessing of all twelve of his sons and yet, we still do not get a sense of who to follow for the Christ child. It’s left hidden for now, in that we are following a multitude of people, who are together following the promises, instead of being focused on just one person. The Genesis 3:15 promise is still the main covenant promise to follow, and yet, it is couched within other covenant promises being fulfilled. The obvious fulfillment is that of Abraham becoming a great multitude (see Exodus 1). New to us within these blessings of Jacob is for the first time, there is a glimmer of fruition of the idea of “kings” coming from Abraham, within his family (Gen. 17:6, 35:11). Other nations have already created rulers and kings, but we have yet to see one arise from within the people of Israel. The hint is in the blessing of Judah (49:8-10), talking about his brothers bowing down to him (similar to Joseph’s dreams) and that the scepter remaining with this family. We are not there yet, but you’d think that once Israel does start looking for a king, that they should be surprised or concerned that Saul is chosen from the tribe of Benjamin, instead of Judah.

In chapter 50, Jacob has died, and Joseph gets permission to have his father buried back in Canaan. It is such a huge procession that most of the area takes notice of the great sorrow of the Egyptians. The chapter and book ends with two very particularly covenantal points. First there is the restatement or confirmation that what the brothers meant for harm, God used/purposed to preserve the family (thus it was not sinful to have left Canaan, because of the famine). Lastly we have in the death of Joseph, a reiteration of the promise that when (not if) God brings them back to the land promised to his fathers, that his body is to be taken back there, too (identifying with the faith of Israel, his father). This last point becomes clear in Exodus that this is the period described to Abraham as returning to the land to possess it, yet after 400 years of bondage.

As we conclude this commentary on the last chapters of Genesis, I’d like to point out that we have started and now end within a covenant context. I think I have shown that the dispensational notion of reading the Bible in succession or as they say, by “progressive revelation”, and relying on a plain rendering of words, does not lend itself to their interpretive model of division by ages of God’s rule. God is not constantly trying new ways to rule man, whereas man keeps frustrating such attempts, resulting with each age facing a fall and penalty. Instead we encounter one story of a covenant promise to restore fallen man that continues to grow in those who follow it. Over the progressive ages God both adds to the people following His promises and He expands upon the promises themselves as they pertain to His covenant relationship and the details about the Christ to come. These expansions are thus both about the people who are following God as believers (or you could say His church), and about the Christ who they believe in (as they are truly represented “in Him”). Certainly there are differing ages, but they are not the defining points by which we are meant to read God’s word. Covenant is the defining theme and context by which we are to read the Bible and make sense of unfolding history (or His Story).

Still reading? If you liked this covenant series on Genesis, and would like me to continue into Exodus or possibly a Covenant reading of a Gospel, Romans, or some other book of the Bible please let me know in a comment. I’m also open to expounding any individual passages. Like, Follow, Share, and leave a comment.

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