CRITICAL NOTES.—
Genesis 46:1. Beersheba.] This was the frontier town, where Abraham and Isaac had acknowledged God (Genesis 21:33; Genesis 26:24-25).
Genesis 46:4. I will also surely bring thee up again.] “This does not refer to the bringing up of Jacob when dead, to be buried in Canaan,—for there was in that no Divine interposition,—but to the bringing up his descendants at the Exodus, which is ever said to have been God’s act, with His mighty hand and outstretched arm.” (Alford).—And Joseph shall put his hand upon thine eyes. Shall perform the last act of filial piety in closing the eyes of his father.
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 46:1-7
THE MIGRATION OF JACOB’S HOUSE TO EGYPT
I. It was the second stage in the Covenant History. The call of Abraham was the first stage. At first, God dealt with the individual and with his seed. But the time had now come when the family is to be raised to a nation. As a nation it is to return to the promised land, and there to be trained to act a wonderful, and altogether singular part in the world’s history. “Israel was God’s illuminated clock set in the dark steeple of time.”
II. It was the fulfilment of the Divine plan. Jacob’s migration to Egypt was the accomplishment of prophecy (Genesis 15:13). The Church is to be brought into the midst of heathendom to show that it is destined to conquer the world. The bringing down of Jacob’s family into Egypt had an important bearing upon the future history of Israel. It tended to separate them from the nations of the world and to preserve them as a holy people. Had they remained in Canaan, they would have been in danger of being corrupted by the people of the land. They might have been altogether destroyed by wars attempted while they were yet immature. In the course of time they would have mixed with the surrounding nations by inter-marriage, and thus have learned their vices. But in Egypt, they were kept parted from heathendom by a double barrier.
(1). Their race.
(2). Their reputation as an impure caste. (Genesis 46:34.) Dwelling in a fruitful soil, well adapted to their peculiar industry, they had every means of becoming prosperous. It was also part of the Divine plan to discipline the people by affliction. Egypt was to be the house of their bondage under cruel taskmasters. Trial was to develop their strength. They were only to be made perfect through suffering. It takes long years of painful discipline to train a great nation.
III. It was entered upon with due solennity. When Jacob had arrived at the frontier town, he “offered sacrifices unto the God of his father Isaac.” (Genesis 46:1.) Thus he recognises the family covenant. He remembered the word which the Lord spake to Abraham. (Genesis 15:13.) He saw how wonderfully Joseph’s dreams were realised by the events of Providence. Therefore he saw that it was the will of God that he should go down to Egypt. He comes to the place where Abraham and Isaac before him had acknowledged God. (Genesis 21:33; Genesis 26:24-25.) Before he crosses the boundary, he will seek to know the perfect will of the Lord. He had assurance from Joseph, he had fair proof that all would be well; yet he will not take the final step until he has sealed his covenant relation with God. He longed to see Joseph, but his feelings were under the control of religion. He was going into an unknown and dangerous world, and he must commend himself to God by a special act of devotion.
IV. It had the approval of God. “God spake unto Israel.” (Genesis 46:2.) This was a great crisis in the history of the Church at which we might expect God to appear. God has always appeared in some special act or word in every great crisis of His people’s history. As to Jacob—
1. He found God as he had sought Him. “I am God, the God of thy father.” The Name used reveals the Omnipotent God, the Mighty One who is able to fulfil His covenant engagements, and who could bring Jacob safely through all his difficulties present and future. Israel had found his God faithful in all His gracious dealings, and he believed that he should still see the same loving kindness and truth for the time to come.
2. The will of God is clearly made known. “Fear not to go down to Egypt.” He was distinctly assured that it was God’s will that he should go there.”
3. The protection of God is promised. “Fear not—I will go down with thee into Egypt.” (Genesis 46:3-4.) The “I” is emphatic. Jacob had many reasons for fear. He was an old man now, far advanced in years. He was leaving the promised land, and going to a heathen country with the known prospect before him of centuries of affliction for his family. But he has no need to fear, for all is in the hands of God.
4. The purpose of God is declared. “I will there make of thee a great nation.” “I will surely bring thee up again.” This was, indeed, a bright prospect, and well fitted to encourage the faith of the patriarch. And God has fulfilled this word, for He has endowed the nation of Israel with an inextinguishable life. Balaam was struck with this when he said, “Who can count the dust of Jacob.” And God promised that he would bring Jacob up again. We are to understand this, of course, of his descendants, who were to be brought up from Egypt at the great Exodus. This event is ever spoken of as the mighty act of God. Thus, not merely one was selected, as of old, to receive the word of the Lord and to witness his power, but all the family, now expanded to a nation, were to be included in the chosen seed. And so the promise of Redemption was working itself clearer. This nation was to persist through human history for the salvation of mankind.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 46:1. It is both wise and pleasant for us to avail ourselves of the remembrance of our pious ancestors when we plead with God for special mercies. It is sweet to a devout mind to be able to say, “He is my God, and I will exalt Him; my father’s God, and I will build Him an habitation.”—(Bush.)
Jacob’s halt at Beer-sheba furnishes a proof of the distinction between human certainty and that derived from the Divine assurance. Thus John the Baptist knew already of the Messianic mission, before His baptism, but it was not until the revelation made at the baptism that he received the Divine assurance which he needed as the forerunner of Christ. In our day, too, this distinction is of importance for the minister of the Gospel. Words of Divine assurance are the proper messages from the pulpit.—(Lange.)
Genesis 46:2. The Most High here called him by his first and ordinary name, “Jacob,” perhaps to put him in mind of what he was in himself. He was now indeed honoured with a very glorious title, but he must not forget that he was only Jacob when God met with him in his early days. The address which God here makes to his servant undoubtedly had reference to Jacob’s design in offering the sacrifices, which was to obtain some clear testimony of the Divine approbation of the step he was about to take.—(Bush.)
Genesis 46:3. Cause of fear he might see sufficient; but God would have him not to look down upon the rushing and roaring streams of miseries that ran so swiftly under him and his posterity, but steadfastly fasten upon His power and providence. He loves to perfect His strength in our weakness; as Elijah would have the sacrifice covered with water, that God’s power might the more appear in the fire from heaven.—(Trapp.)
Genesis 46:4. That was as good security as could be. For if Cæsar could say to the fearful pilot in a terrible storm, “Be of good cheer, thou carryest Cæsar and Cæsar’s fortunes;” how much more may he presume to be safe that hath God in his company! A child in the dark fears nothing while he hath his father by the hand.—(Trapp.)
The Lord does not say that he would bring him up again as soon as the years of the famine were ended. Indeed, the contrary might be inferred from the very words of the promise; for he was to remain there till he had become a great nation; and it cannot be supposed that he expected to live until the promise was accomplished. It was to be in the person of his seed that Jacob was to be brought up to possess the earthly inheritance.—(Bush.)
Genesis 46:5. “The sons of Israel carried Jacob their father.” A debt of kindness which was justly owed to Jacob from his sons. They were little children at the time of his last journey, and he prayed and wrestled with God for them when they were in danger, and used all possible means to appease their enraged uncle, and moved slowly along the road as the women and children were able to bear. Now Jacob was himself a child in strength, and his vigorous children recompensed their father’s tender care by their care of him on the journey.—(Bush.)
The word “rose up” is emphatical, and imports that his heart was lightened. As when he had seen God at Bethel, he “lift up his feet,” and went on his way lustily. (Genesis 29:1.)—(Trapp.)
Genesis 46:6. In taking all his substance, as well as his kindred, he would cut off occasion from those who might be disposed, at least in after times, to reproach the family with having come into Egypt empty-handed, and to throw themselves upon the bounty of the country.—(Fuller.)
Genesis 46:7. Only one daughter is named in the list, and one granddaughter. There may have been other daughters and granddaughters, who, if they married to Egyptians, or other strangers (or for other reasons) would not be included in the genealogical list, as “mothers in Israel.”—(Jacobus.)