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The invitation to journey to Egypt marks a crucial point in the unfolding drama of God’s dealings with his people. It is the precursor to the story of bondage and deliverance to be related in the book of Exodus when Israel recognizes itself not only as called but also as a redeemed community. The decision to venture south from Hebron is a serious matter. This may be why Jacob pauses at Beersheba and seeks the favor of the God of his father, Isaac (46-1). Implicitly he may be wanting reassurance that his leaving will not place the promise in jeopardy. Such reassurance is given in the renewal of the covenant with the added provision that it will be in Egypt that Israel will become a numerous people (46-3). The promise of a return to Canaan is reiterated (cf. 15:13-16). They will go down a small number (46:8-27) and will return an exceedingly great multitude (Dt 10:22).
In Egypt, Joseph continues to acquit himself with diligence and foresight (47:13-26). He blesses Egypt. Similarly, in his meeting with Pharaoh, Jacob blesses the empire (vv.7, 10). Egypt is spared and thereby blessed because of the family of promise. It is one of the benefits of the covenant. The blessing is not restricted to Israel, but through them others, too, will enjoy the fruit of the blessing. Rather than the journey to Egypt placing the promise in jeopardy, it is the means whereby the promise is released to the world. But Jacob himself is not at home in Egypt (cf. Jn 17:16). He is still on the journey. As a primary bearer of the promise, he must pass on a sense of the blessing’s perpetuity. The covenant does not belong to Egypt but to the land promised to Abraham, Isaac, and Jacob. At the end of this patriarch’s life, the transmission of the promise is of critical importance. So the father of the nation forces Joseph to swear that he will bury Jacob with his fathers in Hebron (47:29-30). The promise remains intact.