“Christianity is not something that requires ideal conditions to survive. It thrives best in the hardship. In our hardships God’s strength is made perfect in weakness, and godliness springs like a root from dry ground.” James Montgomery Boice wrote those words in summing up the storyline of Genesis 47. I think he hit the nail on the head.
All too often we (as believers) tend to find ourselves thinking as the world does. That is, we walk by sight rather than by faith. The net result is that we end up making decisions and placing our hopes in that which calculates or adds up in light of the visible facts. Now, that is not always wrongheaded because, as rational beings, we are to weigh evidences and facts before we make certain decisions. But for the believer there are times in which the evidences are contrary to what we must do and thus at this point we are called to exercise faith. And such was the situation in which we find the family of Israel in the passage before us in Genesis 47.
In this chapter we have already seen how the Lord used Joseph to ensure that Israel not become assimilated with the culture of Egypt (see vv. 1-12). You will recall how Joseph had coached the brothers to tell Pharaoh of their occupation (shepherding) so that they would be given the land of Goshen, a location which would guarantee their cultural and religious separation from the Egyptian way of life and faith. The passage ends by telling us that Israel and his family were now well settled in Goshen and that Joseph was catering for their every need. It is with this background in mind that we move on to the rest of the passage.
What follows is an interesting piece of narrative, and yet it also seems to be unrelated to what was happening to the central characters, the family of Israel. In these remaining verses of chapter 47 we read of Joseph’s wise (and some would say ruthless) administration of land and economic affairs in Egypt. All of Egypt is basically brought under a feudal system of government as the people become serfs or tenant farmers on Pharaoh’s land. A 20% tax is levied upon the farmers as the government gives them seed from which they can sustain themselves. Finally, the people are moved into the greater city centres from which they serve Pharaoh and in which they are sustained by the surplus grain supplied through Joseph’s capable administration.
But what I find interesting is that the text nowhere states that the family of Israel was affected by this. That is, the focus is upon what happened to the Egyptians due to the famine. It would appear that the Egyptians were suffering more than were the covenantal family. Of course, this may not have been the case at all, but the silence regarding the Israelites is very vocal. This is not to suggest that they did not experience the onslaught of the effects of the famine (at least in some way) but it is apparent that the famine is not what they themselves were focused on. And that is both interesting and instructive. In fact, the emphasis of the text is upon their fruitfulness rather than upon the famine.
I would suggest that this is how it should be for the believer. Rather than being focused on the famine that surrounds us in Egypt, we should rather be focused on what God is doing through us to fulfil His covenant. That is, the expansion of the kingdom of God is to be our focus, not the pessimistic and unbelieving expectations of the famine.
This is especially relevant for us in these days. As we have frequently noted in our studies of these later chapters of Genesis, we are facing difficult days. “Dark clouds are on the horizon,” Trevor Manuel has warned. Our neighbours up north are indeed in a crisis (economically, politically, and socially) and many fear that this will occur here in South Africa. Recently a man with whom I shared a meal said with thumbs turned toward the earth, “South Africa is going one way.”
Interest rates recently increased by 50 basis points with economists telling us that there is a 70% chance that another such increase will occur at the next meeting of the Reserve Bank. Crime is an issue, and the public education system is in shambles (though this is, in fact, no big problem). And what we are facing is not only unique to us for there is worldwide uncertainty. Around the globe people are suffering a sort of famine as the price of basic food staples have skyrocketed. On and on I could go but I think that we would all agree that there is more uncertainty now than in any other time in recent years.
But having pointed out these realities we need to factor in a greater reality: God and His purposes. And when we do so then we are in a better position to make decisions about both our present and our future.
Our study in this text will focus, not on the famine experienced by all, but rather on the fruitfulness experienced by God’s covenantal people. I trust that we will be encouraged that in our days of seeming famine (and in comparison with the famine recorded here, can we really call our situation a famine?) we can be fruitful. In fact, we are expected to be so.
Deliverance from Famine
Our passage tells us of the famine that Egypt was experiencing and how a government official, who was a believer, was used to help deliver them. Let’s examine the severity of this famine and how Joseph was used to bring about a social revolution in Egypt.
And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted 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, for the corn which they bought: and Joseph brought the money into Pharaoh’s house. And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth. And Joseph said, Give your cattle; and I will give you for your cattle, if money fail. And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year. When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands: Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate. And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh’s. And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof. Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands. Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land. And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones. And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh’s servants. And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh’s.
(Genesis 47:13-26)
First, let us observe that the famine was extensive. The text tells us that the famine was “in all the land” and further that it was in all “the land of Egypt” as well as in “all the land of Canaan” (v. 13). The famine was so extensive that there was not any bread in all the land.
Second, the famine was exhaustive. We are told that the land “fainted” or “languished” (v. 13). This term speaks of being “wearied,” “tired” or “exhausted.” In other words, the famine was so severe that the land was unable to yield any more grain. The prophecy of famine, given to Joseph years earlier, was well in place.
Finally, the famine was expensive. The passage tells us that the Egyptians had spent all of their money on purchasing the previously stored grain and that now they were all broke. The text seems to indicate that, as far as the average Egyptian was concerned, there was no money to be found for it was all in the coffers of Pharaoh.
As the years of famine wore on the situation became increasingly difficult for the people. They had used all their money to purchase the necessary grain and now all they had was their cattle, their livestock. In a desperate plea they told Joseph that they were about to die of starvation and the implication is that they expected him, a representative of the government, to do something about it. After all, he was the one with the original plan to stockpile the grain and they assumed that he would be able to get them through this crisis. What a testimony for a believer to have! Would to God that our government, that all governments, would be made up of men like this. Nevertheless, Joseph told them that in exchange for their livestock he would give them food. So they willingly parted with their assets and their stomachs were filled once again through the industry of this Hebrew.
After another year of famine the people once again came to Joseph pleading with him to deliver them from the gnawing hunger pangs. But they had neither livestock nor money and thus they suggested that Joseph take ownership of their lands in exchange for seeds to plant and grain to live off. Joseph consented, with the proviso that Pharaoh would be entitled to 20% of the harvest and that they may use the rest as they see fit. Thus the result of this was that the government took central ownership of all of the farmland in Egypt. This is what in the Middle Ages became known as the “feudal system” by which the government would own the land, tenants would work it and they would be protected and provided for by the landowner. And the fact of the matter is that this was a good and equitable system as long as the landowners were people of integrity. The landowners would assume all of the risk and those farming it would be able to make a decent living.
We should notice here that the priests of the Egyptian religious system were exempt from this land arrangement and, as of Moses day, it was still in effect. This clearly indicates that the religious system of Egypt was state controlled which sheds interesting light upon the historical situation in which the Israelites found themselves. That is, for them to carry on in faithful worship of God would have been risky. They would have been very countercultural in their following of God and this would have put them at odds with the majority of society. This highlights an essential reason for their living in the separate region of Goshen and it serves as another indication of the shrewd wisdom of Joseph. What a good and wise believer he was!
But before moving on we need to address the question which many have raised throughout history regarding Joseph’s actions. That is, was Joseph guilty of extortion in the midst of this famine? After all, he seemingly took over ownership of all of the money, the livestock and the land of the Egyptian landowners. Was he taking advantage of the famine to line his own pockets?
I suppose that, upon first blush, this is a fair question. After all, Joseph did ensure that the land and the farming became nationalised. But before we jump to the cynical conclusion that Joseph was a skelm let us consider some things.
First, we would be very wise to consider his testimony up to this time. There is nothing at all that would indicate that Joseph was bent towards covetousness. All through the accounts we have read, (and the accounts which follow) we see Joseph acting with the utmost integrity. We also observe his compassion. Thus though it is true that “power corrupts and absolute power corrupts absolutely” we have no good reason to jump to this conclusion regarding Joseph.
Second, we should note that it was it was at the suggestion of those pleading for help that Joseph took their livestock and land. It was their idea, not his.
Third, this was actually a fair deal. Who of us would not thrill at only paying 20% in taxes, especially when the government assumes all the risks? In the ancient world of Joseph’s day there is evidence that taxes were often between 40% and 60% and thus this was a very reasonable levy.
Fourth, we should also note that the people were grateful to Joseph for his wise and compassionate administration of this famine. This is stated categorically in v. 25, “Thou hast saved our lives.” Joseph was no Mugabe; rather he was like the later Charlemagne who lovingly helped those that he governed to live with dignity.
Yes, dignity. I find this whole episode very enlightening when it comes to the issue of the responsibility of governments. It should be noted that these were not government handouts to the people. Rather, the people paid for what they received. They traded using their money, their livestock and their land. But the point is that they took responsibility to feed themselves. This is a far cry from how many view the supposed mandate of governments today. The fact of the matter is that it is not up to the government to feed a nation. And especially the church in that nation!
Is it not remarkable that nowhere in this passage do you see the children of Israel coming to Pharaoh for food? Is this not significant? Believer, do not assume that the government should be your provider! Take responsibility to plan for the future; Joseph did!
Before moving on let me highlight again that Joseph was a good example of a believer who, being in a position of power within government (a pagan government), remained faithful to the Lord. And note that this industrious, wise and godly young man was a blessing to the world. And this indeed is our calling as believers. Shrewdness and holiness are not necessarily mutually exclusive.
The Development of Fruit
As I come upon v. 27 I am tempted to write a superscription which says, “Meanwhile, back on the ranch” or, “Meanwhile back in Goshen.” Moses seems to be purposefully bracketing the final and severe stage of the famine in Egypt between the accounts of all going well in Goshen. “And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly” (v. 27).
Earlier, in vv. 11-12, we read that Israel and his sons settled in Goshen, in the best of the land, and that Joseph provided all that they needed to be nourished in this new location. Then Moses tells us about this terrible famine that impoverished the people and led to a complete social revolution that lasted for hundreds of years. But immediately after this sad news we read the good news that all was well in another location of Egypt, namely in Goshen. The Egyptians were suffering but meanwhile the Israelites were becoming as a people: the nation of Israel.
Note that v. 27 begins with in the singular and then moves into the use of plurals. This is Moses’ way of indicating to us that the Lord was bringing to pass what he had promised for some 235 years: a nation through which all the world would be blessed.
Remember that God had made this promise to Abraham and yet he died with only one heir. Then Isaac became the patriarch through whom the covenantal promise was given and when he died he had a grand total of two heirs! With Esau being rejected the stewardship of this covenant now rested upon the shoulders of Jacob. And, as we have seen, he entered Egypt with a family of some 70 people. More promising than his forbears, to be sure, but hardly enough to make the boast that his descendants were as the sand on the seashore or as the stars in the sky.
Remember that Jacob for many years (like a typical man!) was just sure that death was around the corner. Every time that he got the flu, he just knew that his time had arrived! Even as he reunited with Joseph he made the claim that he could now die, since he had seen his beloved son’s face once more. Death seemed to be always on his mind. And yet we know that he lived another 17 years before death came to his door. He had spent 17 years raising Joseph and now he would spend the remaining 17 years of his life with him, observing a godly son making a difference in both the church and in the world.
But in addition to this, Jacob would have the privilege of seeing his family begin to grow exponentially—in spite of famine.
I want us to focus on this issue as the real focus of this passage. While the surrounding society was in the throes of a horrific famine, while the economy and political situation was undergoing a major revolution, the church was growing! I have no reason to believe that the family of Israel (Jacob) escaped the hardships of the famine. After all, they were located between the land of Canaan and the land of Egypt, both of which, as we have been informed, were in severe famine. It is thus most unlikely that the atmospheric conditions were any different in Goshen. In fact, had they been in a protective bubble I would imagine that they would have been invaded by the starving masses. No, the sons of Israel, the chosen people of God, the carriers of the covenant, were also affected by the famine; they just weren’t consumed with it! Rather, they were doing what God had commanded them to do; they were being fruitful and multiplying.
This is very relevant for our day. The church has no promise that she will escape the effects of a famine-cursed land. No doubt there are many cars “protected by Psalm 91” that are in chop shops today! There are believers who face being redundant at work. Believers face economic hardships and crime does not skip over the addresses of Christians. And yet we are not to be consumed with this. Rather, we are to be making disciples of the Lord Jesus Christ.
I would also mention at this point that, while society is telling us it is a bad time to have children, the Bible would counsel us otherwise. The command to be fruitful, to multiply and to replenish the earth (implying that we fill the earth with God-worshippers) has not been rescinded and it is not dependent upon economics. God provides for His own.
Let me drive home the point that famine is not the time for us to form a laager but rather it is the time for us to impact a famine infested world. We should take advantage of this opportune time to be fruitful and to multiply by making disciples of the Lord Jesus Christ.
The world has plenty of reason to sit around and wring its hands as its subjects face the uncertainties of life. But not so for the church of the living God! A thousand times no! We have Christ and His promises. We are seated on the right hand of the Father and we are ruling and reigning with Christ. We have an inheritance that is incorruptible and that fades not away being reserved in heaven for us. Rust and moths have no ability to get to our investments. We have the sure hope that, no matter how bad it may get here, glory is our promised inheritance. We serve a covenant-keeping God and thus we have no need to be consumed or limited by the famine.
The church has always survived the upheavals of history, whether they have been famines, corrupt political systems, plagues or economic recessions and depressions. And our church will as well. We must believe this. We must be committed to fulfilling our mandate as a testimony to the power and the grace and the faithfulness of God. We live in a day of great opportunity.
As a pastor I have the responsibility to point you to the Shepherd that you might walk by faith rather than by sight. O that you would see things as the Scriptures present them!
This theme has been driven home much in recent studies, but not because I believe in whistling in the dark or in burying my head in the sand. No, I am driving this home because I believe the Scriptures and I am trying to help you to see and to believe. I want you to realise that God’s plan, His purpose and thus His promises assure us of progress in the midst of problems. I want us to see and to believe that while the world may be famishing, the church is to be flourishing. God has not changed and thus we should not lose hope in the midst of difficult times.
Jeremiah was a prophet with a thankless task which was eventually vindicated. He warned God’s people of judgement from God for their violation of the Sabbatical principle and practice. Jeremiah prophesied that Judah would be carried away to Babylon for a period of seventy years. After this time frame they would be allowed to return to rebuild the temple and the city. But in the meantime they were to remain faithful and fruitful in captivity. In other words they were to be fruitful in a time of famine (see Jeremiah 29:1-9ff).
It is interesting that while Jeremiah proclaimed this truth there were false prophets contradicting his message of perseverance with their own message of prosperity. These false prophets were telling the people that their political and social “famine” was not God’s will and thus they should ignore Jeremiah’s warnings. They taught, contrary to Jeremiah, that God had no intention of allowing His people to suffer and that they should rather be focusing on escaping hardship than embracing it. Sadly, the majority of those living in Jerusalem fought tooth and nail against God’s providence with the result that in the end tens of thousands were slaughtered while multitudes were unprepared for the harsh reality that they now had to endure. And today the same thing is happening.
We are constantly being told that anyone with any sense will leave South Africa, given half the chance, and that to remain behind is to be irresponsible. The church in South Africa is sadly under the delusion that God wants us to be safe, wealthy and our children to be materially successful. And thus since this is the case, believers (and of course this is limited to those who have a significant amount of money) are expected to emigrate to someplace nice and safe and prosperous. (Think about it: When was the last time that you heard of someone emigrating from South Africa to Saudi Arabia, Mumbai or Malaysia? Those places are much safer than South Africa! Could it be that the issue behind so much immigration is that of prosperity?)
This issue must be addressed and it must be addressed forcefully for the message of emigration is a discouragement to God’s people. Sadly, this message of fleeing which comes from a faithless world, is increasingly finding a significant audience in the church. May this not be true of our churches!
We are called to the task of being fruitful and multiplying, and this fruitfulness has historically occurred the context of hardship. There is only one way to be fruitful and that is by dying. We are to daily take up our cross and follow Christ. And that means we are called to die. We are called to die to our pursuits and value systems so that we can live according to the pursuit of Christ and His value system. The Lord Jesus stated:
Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
(John 12:24-26)
That concludes any and all debate about this matter. The question is, do we realise that we have a task to complete? Are we committed to making disciples of the Lord Jesus Christ or are we content with being fruitless followers pretending that we are worshippers? Will you be fruitful because faithful in the famine?
The Declaration of Faith
The closing verses commence the record of Jacob’s deathbed, which will carry on for another two chapters.
And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years. And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt: But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said. And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed’s head.
(Genesis 47:28-31)
The placement of this passage is strategic. Moses has informed us that the children of Israel were fruitful in spite of (because of?) the famine. And having seen the beginning of what would become exponential fruitfulness, Jacob now declares his faith in God as he gives instructions to Joseph concerning his burial upon his imminent death. (And, yes, this time it was indeed at hand!)
Jacob made Joseph take an oath that he would be sure to have his body laid in the grave in Canaan, in the family tomb in Machpelah. He was not ungrateful for the kindness that Egypt had shown to him and his family, but neither was his faith in God for sale. God had made a promise to give his family the land of Canaan and Jacob wanted to make sure that his burial would be a testimony that indeed this is what the family of future generations should expect. The Promised Land was indeed a land of promise!
Jacob was well aware of Yahweh’s promise that after 430 years the children of Israel would return to reclaim the land of Canaan (Genesis 15:13-16). And he did not want to miss out on it. He had a long-view approach to the history of the purpose, plan and promises of God. In other words, he had faith in God and nowhere perhaps was this more clearly evident than in the declarations he made on his deathbed.
As we look at this passage let us note a significant statement in v. 31. The KJV says that he “bowed himself upon the bed’s head.” The word here translated “bed” is problematic, for textual variants translate it as “staff,” a shepherd’s staff. This is also how it is interpreted in Hebrews 11:21, “By faith, Jacob when he was dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.”
I believe that “staff” fits the context of Jacob’s life for this pictures the imagery of one who is a sojourner, a pilgrim. Jacob saw himself as one who was on a pilgrimage (cf. Genesis 32:10). He realised that, in one sense, this world was not his home. He understood that there was more to life than what he could see with his physical eyes for he knew that by God’s grace he had been selected to help build a more lasting, permanent and precious city, the city of God. And it was for this reason that he never got too upset about his mistreatments or by the various “relocations” that God had ordered for him. What precisely was this city of God? I believe that the Scriptures teach us that it is the kingdom of the Lord Jesus Christ that comes through His church.
Hebrews 11:13-16 must be interpreted with Hebrews 12:22-29 and then with Revelation 21. Without going into great detail let me simply say that the city that Abraham and Isaac and Jacob were seeking was not heaven above but rather heaven on earth. God had given them promises concerning the land and they expected God to fulfil this. That is why Jacob gave this deathbed commandment. He wanted to be buried where God’s kingdom would be grounded.
Now, I doubt that he understood all that we who live on this side of Calvary understand, but he did believe that God’s kingdom would come to earth one day and thus by a robust faith he made his declaration. Stated another way, he believed that his bones would live again; he just wanted to make sure that they would come alive in the right place!
Think about it: One day the Lord Jesus came to earth. He suffered and died on the cross. He rose again and promised to return. But He also promised that when He did all would rise from the dead and He would judge them. Those justified by faith alone in Christ alone would enter life, to be lived out in the everlasting kingdom. Those without this faith would be eternally damned. Clearly Jacob believed God’s promise about the Seed who would crush the serpent’s head. And therefore one day when Jacob’s bones rattle back to life he will hear, “Well done, enter into the joy of the Lord.” And that land of Canaan will then be enjoyed, in all of its glory, along with the rest of the world.
What I am trying to say is that Jacob believed that a better day was coming. He believed God’s promise that the children of Israel would eventually become a nation of Israel and that in them all the nations would be blessed through Messiah. It was this belief that lay behind his dying declarations. He knew that the future was as bright as the promises of God and thus with persevering, faith-fuelled patience, he gave these orders. This faith regarding the future was the refrain of a God-centred pilgrim.
As we bring this study to a close I want to encourage you with Jacob’s declaration of faith. Jacob knew that his death did not mean the death of God’s promises. He believed that God’s plan would be fulfilled for centuries after he died. He did not live merely for his own generation. He believed that one day, despite all evidence to the contrary, the world would be a different place. And indeed this came to pass. Thus when he died he was careful to make a statement to those would remain behind that God was trustworthy and that they should walk in the same faith-filled footsteps.
Believer, long after we have died God’s work will continue. And we need to make our decisions today in light of that. We need to so live that we are laying a faith-filled foundation for those who will follow. We need to be careful of the eat-and-drink-for-tomorrow-we-die mentality. That is a faithless and selfish way to live. Instead, we are to believe God’s promises that He will one day set all things right and that the kingdom in which we have invested will fully come to pass.
Let us trust God that, through His word and by His Spirit, He will one day cause the spiritually dry bones of His elect in South Africa to come forth. O that this may happen in our lifetime! But if not, let us be sure that, soon enough, our dead bones will come to life and we will enjoy the fullness of God’s Kingdom for all eternity.
Finally, let us note that, in the words of Henry Morris, “Jacob wanted even his burial to be a testimony to his faith in God’s promises.” Jacob died well. He was ready to die because he believed God. He believed that when he died that he would be with Him. And what about you? Are you ready to die?
A video clip recently made the rounds on the Internet in which Eckhart Tolle, Oprah Winfrey’s guru, was asked what he thought would happen at his death. His answer was tragic: “I never give it any thought.” That is the answer of a fool. One day he will die and he will stand before God. He had better think about that, and so had we.
Jacob spent a lot of time talking about and preparing for his death. He did not avoid the subject. He did not banish the subject from his thoughts and his vocabulary. No. “Instead of rejecting the inevitable, he embraced it as a believer in God and prepared to testify to his faith to the end” (James Montgomery Boice). This can and should be our testimony.
Will your death enable those left behind to say, “He died well”? Only if your life was lived following Christ. And that can become your legacy if today you will repent of your sin and embrace the Lord Jesus Christ as your Saviour. Do so today and face the future emboldened by the promises of God.