God’s Presence and Protection Require Faithfulness

A Song. A Psalm of the Sons of Korah.

1 Great is the LORD and greatly to be praised
    in the city of our God!
His holy mountain, 2 beautiful in elevation,
    is the joy of all the earth,
Mount Zion, in the far north,
    the city of the great King.
3 Within her citadels God
    has made himself known as a fortress.

4 For behold, the kings assembled;
    they came on together.
5 As soon as they saw it, they were astounded;
    they were in panic; they took to flight.
6 Trembling took hold of them there,
    anguish as of a woman in labor.
7 By the east wind you shattered
    the ships of Tarshish.
8 As we have heard, so have we seen
    in the city of the LORD of hosts,
in the city of our God,
    which God will establish forever. Selah

9 We have thought on your steadfast love, O God,
    in the midst of your temple.
10 As your name, O God,
    so your praise reaches to the ends of the earth.
Your right hand is filled with righteousness.
11     Let Mount Zion be glad!
Let the daughters of Judah rejoice
    because of your judgments!

12 Walk about Zion, go around her,
    number her towers,
13 consider well her ramparts,
    go through her citadels,
that you may tell the next generation
14     that this is God,
our God forever and ever.
    He will guide us forever. – Psalm 48:1-14 ESV

This psalm, like the previous one, was written by one of the sons of Korah and was designed to accentuate the supremacy and superiority of Yahweh over every other ĕlōhîm. The title ĕlōhîm, which is commonly rendered as “god” in our English translations, was the generic title for all deities. Yet, it was also used to refer to the one true God, the Creator of the universe.

In the beginning, God [ĕlōhîm] created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God [ĕlōhîm] was hovering over the face of the waters. – Genesis 1:1-2 ESV

To differentiate Himself from all the false gods that mankind manufactured after the fall, the Creator God introduced Himself to Moses with a new name.

Say this to the people of Israel: I am has sent me to you.” God [ĕlōhîm] also said to Moses, “Say this to the people of Israel: Yahweh, the God of your ancestors—the God [ĕlōhîm] of Abraham, the God [ĕlōhîm] of Isaac, and the God [ĕlōhîm] of Jacob—has sent me to you.” – Exodus 3:14-15 NLT

This more intimate and personal name would become the primary way the people of Israel addressed their God. He even told them, “This is my eternal name, my name to remember for all generations” (Psalm 48:15 NLT).

The psalmist opens his song with a statement of praise for this eternal and highly personal name of God.

How great is the LORD [Yahweh],
    how deserving of praise… – Psalm 48:1 NLT

In a sense, the psalmist is highlighting the unparalleled nature of Israel's ĕlōhîm. Other nations could claim to worship a superior ĕlōhîm, but their god was no match for Yahweh. In ancient times, gods were believed to be regionally based deities who ruled from and over specific locales. That is why the psalmist mentions Jerusalem, “the city of our God!” (Psalm 48:2 ESV). Then, he specifies the exact spot on which the royal city sits.

His holy mountain, beautiful in elevation,
    is the joy of all the earth,
Mount Zion, in the far north,
    the city of the great King.
Within her citadels God
    has made himself known as a fortress. – Psalm 48:1-3 ESV

From the psalmist’s perspective, Yahweh dwelt in Jerusalam, which sat on the Mount of Zion. He describes this sacred spot as Yahweh’s citadel or palace, from which He rules as the great King. His presence among the Israelites created a fortress-like environment, protecting them from their enemies and assuring them of safety and security from harm.

God himself is in Jerusalem’s towers,
    revealing himself as its defender. – Psalm 48:3 NLT

In a somewhat arrogant fashion, the psalmist brags of Jerusalem’s invincibility, declaring that Yahweh’s presence serves as a kind of “iron dome,” protecting its inhabitants from all threats.

The kings of the earth joined forces
    and advanced against the city.
But when they saw it, they were stunned;
    they were terrified and ran away.
They were gripped with terror
    and writhed in pain like a woman in labor.
You destroyed them like the mighty ships of Tarshish
    shattered by a powerful east wind. – Psalm 48:4-7 NLT

With Yahweh serving as their protector and defender, they could sleep peacefully at night, knowing they had nothing to fear. No harm could come their way as long as Yahweh was with them.

Verse 2 contains a subtle yet significant statement intended to set Yahweh apart from the competition. In describing Mount Zion, the psalmist states, “It is lofty and pleasing to look at,  a source of joy to the whole earth. Mount Zion resembles the peaks of Zaphon” (Psalm 48:2 NET). He is purposefully differentiating Mount Zion from Mount Zaphon, a range located to the north of Jerusalem. This reference to Mount Zaphon is important because local legends designated this location as the gathering place of the gods.

The prophet Isaiah recorded a divine warning against the king of Babylon, predicting his eventual fall.

“How you are fallen from heaven,
    O shining star, son of the morning!
You have been thrown down to the earth,
    you who destroyed the nations of the world.
For you said to yourself,
    ‘I will ascend to heaven and set my throne above God’s stars.
I will preside on the mountain of the gods
    far away in the north [ṣāp̄ôn].
I will climb to the highest heavens
    and be like the Most High…” – Isaiah 14:12-14 NLT

In this prophetic judgment, the king is described as seeking to set up his throne on “the mountain of the gods,” which was located in the north. The Hebrew word translated as “north” is ṣāp̄ôn or Zaphon.

“Mt. Zaphon to the north of Palestine was the mythical residence of the gods (as Mt. Olympus was the mythical residence of the gods to the Greeks; v. 13; cf. Ps. 48:2). Rather than being king of the gods, Babylon’s king proved to be only human having weakened nations through his domination of them. Even though he had exalted himself to near deity status, he would die and go to Sheol like every other proud person.” – Thomas L. Constable, Study Notes on Isaiah

“Zaphon, located north of Israel, was the sacred mountain of the Canaanites from which their high god El supposedly ruled. However, Zion was the real ‘Zaphon,’ for it was here that the Lord God of Israel, the ‘Great King’ of the universe, lived and ruled.” – Robert B. Chisholm, Jr., "A Theology of the Psalms." In A Biblical Theology of the Old Testament

Zaphon was not a sacred mountain because the Canaanite god, El, was not a real god. He was the figment of the fertile imaginations of a pagan people who attempted to replace the one true ĕlōhîm with a god of their own making. The apostle Paul describes mankind’s sin-inspired penchant for replacing the one true God with a poor substitute.

Yes, they knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused. Claiming to be wise, they instead became utter fools. And instead of worshiping the glorious, ever-living God, they worshiped idols made to look like mere people and birds and animals and reptiles. – Romans 1:21-23 NLT

But for the psalmist, no other ĕlōhîm would do.

O God [ĕlōhîm], we meditate on your unfailing love
    as we worship in your Temple.
As your name deserves, O God [ĕlōhîm],
    you will be praised to the ends of the earth.
    Your strong right hand is filled with victory.
Let the people on Mount Zion rejoice.
    Let all the towns of Judah be glad
    because of your justice. – Psalm 48:9-11 NLT

There was no competition between Zion and Zaphon because there was no ĕlōhîm living in the north. Yahweh had no rivals, and the people of Israel had nothing to worry about when it came to their enemies and their enemies’ false, non-existent gods. All they had to do was look at the majesty and magnificence of Jerusalem and be reminded that their ĕlōhîm was superior.

Go, inspect the city of Jerusalem.
    Walk around and count the many towers.
Take note of the fortified walls,
    and tour all the citadels,
that you may describe them
    to future generations.
For that is what God is like.
    He is our God forever and ever,
    and he will guide us until we die. – Psalm 48:12-14 NLT

The city was impregnable, a fitting reminder of God’s power and protective capacity. The fortifications of Jerusalem were to serve as a symbol of Yahweh’s presence, power, and provision for generations to come. He would not leave them or forsake them. But in his enthusiasm, the psalmist leaves out one small but highly significant point. God expected His people to remain faithful. His presence was predicated on their obedience to His law and faithfulness to the covenant they had made with Him. They would enjoy His protection as long as they remained spiritually faithful and refrained from worshiping other ĕlōhîm. But centuries later, the prophet Isaiah would repeatedly warn of God’s pending wrath for their infidelity and unfaithfulness.

“Pray no more for these people, Jeremiah. Do not weep or pray for them, and don’t beg me to help them, for I will not listen to you. Don’t you see what they are doing throughout the towns of Judah and in the streets of Jerusalem? No wonder I am so angry! Watch how the children gather wood and the fathers build sacrificial fires. See how the women knead dough and make cakes to offer to the Queen of Heaven. And they pour out liquid offerings to their other idol gods! Am I the one they are hurting?” asks the Lord. “Most of all, they hurt themselves, to their own shame.”

So this is what the Sovereign Lord says: “I will pour out my terrible fury on this place. Its people, animals, trees, and crops will be consumed by the unquenchable fire of my anger.” – Jeremiah 7:16-20 NLT

God’s presence and protection are vital to His people’s survival, but they do not come without a cost. God requires that His people commit wholeheartedly to Him. He is a jealous God who will not tolerate infidelity and unfaithfulness. He will not tolerate spiritual adultery among His chosen people. If the psalmist wanted to continue to enjoy the presence, power, and protection of Yahweh, he would need to call the people of Israel to live up to their covenant commitments.

Father, I revel in the reality of Your presence in my life and I fully appreciate the promise of the care and protection You provide. But I sometimes live as though my actions don't matter. I treat Your love with a flippancy and carelessness that borders on rebellion. I fail to treat You with the honor and reverence You deserve, living my life according to my own will and agenda. I know You are the one true God and I am confident in Your power and fully appreciate Your divine protection over my life. But forgive me for the many times I take Your protection for granted. Help me to live faithfully and obediently, treating You with all the honor You deserve. Amen

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Jehovah-Elyon

1 The LORD reigns, let the earth rejoice;
    let the many coastlands be glad!
2 Clouds and thick darkness are all around him;
    righteousness and justice are the foundation of his throne.
3 Fire goes before him
    and burns up his adversaries all around.
4 His lightnings light up the world;
    the earth sees and trembles.
5 The mountains melt like wax before the LORD,
    before the LORD of all the earth.

6 The heavens proclaim his righteousness,
    and all the peoples see his glory.
7 All worshipers of images are put to shame,
    who make their boast in worthless idols;
    worship him, all you gods!

8 Zion hears and is glad,
    and the daughters of Judah rejoice,
    because of your judgments, O LORD.
9 For you, O LORD, are most high over all the earth;
    you are exalted far above all gods. – Psalm 97:1-9 ESV

YHWH-ʿelyôn – “The LORD Most High.” Here, the Psalmist combines two names for God designed to set Him apart from all the other “gods” ('ĕlōhîm). This is not an admission of the existence of other gods, but a declaration that there is only one true God. All other gods are imposters, the fabrication of men's fertile imaginations.

The ancient Hebrews used one word, 'ĕlōhîm,  to refer to all gods, but they also used it to refer to their own deity, the God of Abraham, Isaac, and Jacob. The ubiquitous nature of this name could make things confusing because the different variations of the word 'ĕlōhîm were widely used to refer to any and all gods. The name 'ĕlōhîm is the plural form of 'ĕlôha, which was commonly abbreviated to 'ēl. Each of these names originates from the Hebrew root 'ālā, which can be translated as “exalted one.” Two of these words are used in verse 9 alongside the personal name of Israel’s God, Yahweh or Jehovah. There is one other designation for God in this verse; elyôn or “the most high.”

For you, O LORD (Yahweh), are most high (ʿelyôn) over all the earth;
    you are exalted ('ālā) far above all gods ('ĕlōhîm). – Psalm 97:9 ESV

The first use of this name for God is found in Genesis 14, where Abram encounters  Melchizedek, the king of Salem. The text refers to him as a “priest of God ('ēl) Most High (ʿelyôn). This priest-king ended up pronouncing a blessing on Abram in the name of 'ēl ʿelyôn – God Most High.

“Blessed be Abram by God Most High,
    Possessor of heaven and earth;
and blessed be God Most High,
    who has delivered your enemies into your hand!” – Genesis 14:19-20 ESV

Melchizedek was affirming the superiority of the God who had called Abram out of Ur and led him to the land of Canaan. Prior to Abram's first encounter with this 'ĕlōhîm, he had worshiped other 'ĕlōhîm. Now, Melchizedek was letting Abram know that this deity was ʿelyôn – the supreme 'ĕlōhîm who had no equal and was worthy of Abram’s worship. According to Melchizedek, it was 'ēl elyôn who had given Abram the victory over Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar. In a sense, Melchizedek was declaring that 'ēl elyôn had defeated the 'ĕlōhîm of these pagan kings. Their gods had been no match for God Most High.

The Psalmist picks up on this name for God but adds another important distinction. He adds the name Yahweh. Five times in nine verses, he uses the personal name of Israel’s God, the name God used to refer to Himself when He spoke to Moses from the burning bush. On this momentous occasion, Moses received a commission from God, commanding him to return to Egypt and deliver the Israelites from their captivity and lead them to the land of Canaan. Upon hearing the details of this assignment, Moses replied, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” (Exodus 3:13 ESV). Moses knew that the Israelites had long ago turned their backs on the 'ĕlōhîm of Abraham, Isaac, and Jacob. They had been in Egypt for four centuries and had gradually adopted the 'ĕlōhîm of their masters. Now, Moses was expected to show up and inform the Israelites that the 'ĕlōhîm of their fathers expected him to lead them out of Egypt and back to Canaan. So, he asked God for a name. If he simply used the term, 'ĕlōhîm, the Israelites might become confused and assume that he is talking about one of the many Egyptian gods they worshiped. 

God’s response was simple but not exactly clear. He told Moses, “I am who I am” (Exodus 3:14 ESV). In Hebrew it reads, hāyâ 'ăšer hāyâ. The word, “hāyâ” is where the name Yahweh comes from. The Hebrews did not include vowels when putting their language in writing. So, the name Yahweh became YHWH. The Latinized version became JHVH, from which the name Jehovah is derived.

When God called Himself, “I am,” He spoke of the nature of His being or existence. He is the “existing one,” which refers to His eternal, non-created state. God is, was, and ever shall be. He is self-existent, having no predecessor or creator. He is self-sufficient and dependent upon no one.

To further clarify His identity, God told Moses to inform the people of Israel, “The LORD (Yᵊhōvâ), the God ('ĕlōhîm) of your fathers, the God ('ĕlōhîm) of Abraham, the God ('ĕlōhîm) of Isaac, and the God ('ĕlōhîm) of Jacob, has sent me to you” (Exodus 3:15 ESV). In other words, this wasn’t just any 'ĕlōhîm, it was Jehovah-God, the one true God of Abraham, Isaac, and Jacob. He was the intimate and personal God who had heard their cries and responded to their suffering by providing a means of deliverance.

This was the same God the Psalmist wrote about and each time He mentioned this God, he used the name Yᵊhōvâ or Yahweh.

The LORD (Yᵊhōvâ) reigns – vs 1

The mountains melt like wax before the LORD (Yᵊhōvâ),
    before the LORD (Yᵊhōvâ) of all the earth. – vs 5

Zion hears and is glad,
    and the daughters of Judah rejoice,
    because of your judgments, O LORD (Yᵊhōvâ).
For you, O LORD (Yᵊhōvâ), are most high over all the earth;
    you are exalted far above all gods. – vs 8-9

Yahweh is superior and supreme. He rules over all, and He does so with righteousness and justice (vs 2). The very heavens which He created declare His righteousness (vs 6). Yahweh is elevated high above all the gods ('ĕlōhîm) of the earth. These man-made gods are impotent and no match for YHWH-ʿelyôn – The LORD Most High. They stand no chance against the God of Israel, the 'ĕlōhîm of Abraham, Isaac, and Jacob. Therefore, they are unworthy of man’s adoration and attention. That’s why the Psalmist closes with a call to worship.

O you who love the LORD, hate evil!
    He preserves the lives of his saints;
    he delivers them from the hand of the wicked.
Light is sown for the righteous,
    and joy for the upright in heart.
Rejoice in the LORD, O you righteous,
    and give thanks to his holy name! – Psalm 97:10-11 ESV

He is exalted. He is high and lifted up. He is superior and without equal. And He is worthy of honor, reverence, and worship.

In his gospel account, the apostle John records a heated exchange between Jesus and the Jewish religious leaders. It began with a simple statement that Jesus delivered to a group of Jews who had “believed in Him” (John 8:30 ESV).

“If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” – John 8:31-32 ESV

This led them to respond, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” (John 8:33 ESV). Jesus, knowing that the Jewish religious leaders were in the crowd and sensing their growing animosity, responded, “I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. I speak of what I have seen with my Father, and you do what you have heard from your father” (John 8:37-38 ESV).

His words hit their mark, incensing His adversaries and sparking a heated interchange. What they didn’t know was that Jesus’ use of the term “father” was a reference to Satan. He was accusing them of being in league with the enemy and not with Yahweh. Unaware of His slight, they declared their status as the sons of Abraham; he was their “father.” By declaring their descendence from Abraham, they claimed their status as heirs to the promises God made to Abraham’s seed. But that’s when Jesus dropped the bombshell that left them reeling and enraged.

“You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. But because I tell the truth, you do not believe me.” – John 8:44-45 ESV

Angered by His words, the religious leaders declared him to be demon-possessed. In doing so, they not only rejected His words but defamed His ministry. Yet Jesus calmly replied, “Your father Abraham rejoiced that he would see my day. He saw it and was glad” (John 8:56 ESV). This made no sense to them. Jesus was a young man and had not lived long enough to see or be seen by Abraham, who was long dead. 

This is when Jesus shocked them by making a claim that they would view as blasphemy and worthy of death.

Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” – John 8:58 ESV

It’s clear how angry this statement made them because they immediately attempted to stone Him to death. But what did Jesus say that escalated their anger to such a high degree? Why were they intent on killing Him? The answer is found in those two simple words: “I am.”

They knew exactly what Jesus was saying and claiming. He used the very words that God spoke to Moses at the burning bush. He claimed to be Yahweh and, in so doing, set Himself up as YHWH-ʿelyôn – The LORD Most High. He wasn’t just a man, an itinerant rabbi from the backwater village of Nazareth. He was Jehovah God, the self-existent one and the most high ('ĕlōhîm) of all.

Just minutes earlier, Jesus had made the claim, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, ‘He is our God’” (John 8:54 ESV). With this statement, Jesus claimed His divine sonship and declared that God considered Him glorious and worthy of worship, honor, and obedience.

Everything the Psalmist said about Jehovah was true of Jesus.

…you, O LORD, are most high over all the earth;
    you are exalted far above all gods. – Psalm 97:9 ESV

When John the Baptist was preparing the Israelites for the coming of Jesus, he told them, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the LORD,’ as the prophet Isaiah said” (John 1:23 ESV). He claimed to be fulfilling the prophecy of Isaiah recorded in Isaiah 40:3-5.

A voice cries:
“In the wilderness prepare the way of the LORD (Yᵊhōvâ);
    make straight in the desert a highway for our God ('ĕlōhîm).
Every valley shall be lifted up,
    and every mountain and hill be made low;
the uneven ground shall become level,
    and the rough places a plain.
And the glory of the LORD (Yᵊhōvâ) shall be revealed,
    and all flesh shall see it together,
    for the mouth of the LORD (Yᵊhōvâ) has spoken.” – Isaiah 40:3-5 ESV

Jesus was the Son of God and the Lord Most High, and after His death, burial, resurrection, and ascension, He returned to His Father’s side where He sits enthroned and awaits His return. The Book of Revelation contains a vivid description of that day when Jesus, the LORD Most High, will make His appearance and set up His Kingdom on earth.

Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name written, King of kings and Lord of lords. – Revelation 19:11-16 ESV

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

New English Translation (NET)NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

The Land of “Evil” and Blessing

7 Then Joseph brought in Jacob his father and stood him before Pharaoh, and Jacob blessed Pharaoh. 8 And Pharaoh said to Jacob, “How many are the days of the years of your life?” 9 And Jacob said to Pharaoh, “The days of the years of my sojourning are 130 years. Few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojourning.” 10 And Jacob blessed Pharaoh and went out from the presence of Pharaoh. 11 Then Joseph settled his father and his brothers and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. 12 And Joseph provided his father, his brothers, and all his father’s household with food, according to the number of their dependents. 

13 Now there was no food in all the land, for the famine was very severe, so that the land of Egypt and the land of Canaan languished by reason of the famine. 14 And Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, in exchange for the grain that they bought. And Joseph brought the money into Pharaoh’s house. 15 And when the money was all spent in the land of Egypt and in the land of Canaan, all the Egyptians came to Joseph and said, “Give us food. Why should we die before your eyes? For our money is gone.” 16 And Joseph answered, “Give your livestock, and I will give you food in exchange for your livestock, if your money is gone.” 17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for the horses, the flocks, the herds, and the donkeys. He supplied them with food in exchange for all their livestock that year. 18 And when that year was ended, they came to him the following year and said to him, “We will not hide from my lord that our money is all spent. The herds of livestock are my lord’s. There is nothing left in the sight of my lord but our bodies and our land. 19 Why should we die before your eyes, both we and our land? Buy us and our land for food, and we with our land will be servants to Pharaoh. And give us seed that we may live and not die, and that the land may not be desolate.” – Genesis 47:7-19 ESV

Joseph settled his family in the land of Goshen, which was located in the northern-most region of Egypt. As the text reveals, it was also known as  “the land of Rameses.” It seems likely that Moses used this name because his readers would have been more familiar with that designation. Rameses was the name of a modern city in the region and it means, “Ra [the sun god] has created it.” Moses wanted his readers to understand exactly where their ancestors had settled with they first entered Egypt. The mention of Rameses gave them a much clearer idea of where Jacob and his family began what would become a four-century long stay for the people of Israel.

Moses provides a brief description of what was probably Jacob’s only encounter with Pharaoh. Due to his son’s position of high rank in Pharaoh’s court, Jacob was given an audience before this powerful world leader and Pharaoh treated Jacob with dignity and respect. When he inquired as to Jacob’s age, the patriarch stated, “The days of the years of my sojourning are 130 years” (Genesis 47:9 ESV).

It’s fascinating to consider why Moses included this verbal exchange between the all-powerful Pharaoh and the weak and elderly father of Joseph. One man was the epitome of power and influence, while the other was in the latter stages of his life and completely dependent upon his son’s kindness and Pharaoh’s mercies. And when Jacob answered Pharaoh’s question, it’s interesting to note the specific words he used. Jacob stated that, while he had lived to be 130-years old, “few and evil have been the days of the years of my life” (Genesis 47:9 ESV). In comparison to his father and grandfather, Jacob considered himself to be a youngster. Abraham had died at the ripe old age of 175, and Isaac had died at 180. 

But Jacob referred to his relatively short life as having been “evil.” The Hebrew word he used is רַע (raʿ), which, in the Scriptures, is most often translated as “evil,” but can also mean painful and full of sorrow. But it seems ironic that Jacob used this particular Hebrew word to describe his life on earth because it was very similar to the name of the Egyptian god for whom the region known as Rameses was named.

“Ra is the Egyptian word for 'sun'. As a solar deity, Ra embodied the power of the sun but was also thought to be the sun itself, envisioned as the great god riding in his barge across the heavens throughout the day and descending into the underworld at sunset.

“According to scholar Richard H. Wilkinson, Ra is "arguably Egypt’s most important deity" not only because of his association with the life-giving sun but also through his influence on the development of later gods

“He was known as the Self-Created-One who appears in creation myths as the deity (interchangeably known as Atum) who stands on the primordial mound amidst the swirling waters of chaos and establishes order, gives birth to the other gods, and creates the world.” – Mark, Joshua J.. "Ra (Egyptian God)." World History Encyclopedia

It doesn’t seem to be a coincidence that Jacob described his life on earth as having been raʿ or evil, and the name for the land in which he was about to relocate was named for an Egyptian god named Ra. And each word is pronounced “rah,” in either Hebrew or Egyptian. Was Jacob using this word on purpose, or did Moses choose to use it in order to express an opinion to his readers.

There may be a bit of foreshadowing taking place. Moses knew the rest of the story and, in choosing to use this word, he may have been hinting that the coming days the Israelites would spend in Rameses (Ra [the sun god] has created it) would also be filled with evil. While Goshen would prove to be a hospitable sight in the early days of Jacob’s sojourn, Moses appears to be telegraphing that the good graces of Pharaoh would soon turn evil. The land that Ra had created would eventually become inhospitable and unwelcoming.

But this rather short aside by Moses is followed by his description of Jacob’s settlement in the land.

Joseph settled his father and his brothers and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded… – Genesis 47:11 ESV

And having successfully relocated his family to Goshen, Joseph ensured that they had plenty of food to eat because the famine was far from over.

In the following verses, Moses shifts his attention on the leadership skills of Joseph, outlining his ongoing plan to provide for the ongoing needs of the people of Egypt while successfully enhancing the power and wealth of Pharaoh.

It is essential to remember that the famine was widespread. Egypt was no better off than Canaan, but because of Joseph had been blessed by God and equipped with divinely inspired leadership, he had been able to set up a strategy that took advantage of the seven years of fruitfulness that had preceded the seven years of famine. He had overseen the creation of a vast supply network of storehouses filled with grain. So, when the famine came and no one was able to grow crops, the people could come and buy grain from Pharaoh’s well-stocked granaries.

Moses goes out of his way to describe the gravity of the situation.

…there was no food in all the land, for the famine was very severe… – Genesis 47:13 ESV

But because of Joseph’s ingenuity and planning, the people were able to purchase all the grain they needed, with the profits going directly into Pharaoh’s royal treasury. God was blessing the nations just as He had promised to Abraham, and He was doing it through Joseph, the great-grandson of Abraham. The God of Abraham, Isaac, and Jacob was blessing Pharaoh, who worshiped the false god, Ra.

According to the World History Encyclopedia, “Ra’s presence on earth was recognized by sunlight and the growth of crops as well as the changing seasons.” And yet, the survival of the Egyptians was based on the good graces of the Joseph’s God, the true creator of heaven and earth. Ra had proved incapable of sustaining the food supply of the very people who worshiped and offered sacrifices to him. But the God of Joseph had managed to provide more than enough food to feed the people of Egypt, with plenty left over to meet the needs of Jacob’s family.

As the years passed and the famine continued, the people eventually ran out of money, so they were forced to exchange their livestock for grain. When the famine failed to end, they were left with nothing to trade except their land and their own bodies. Desperate for food, they essentially sold themselves into servitude to Pharaoh.

What’s fascinating to consider is that, all the while the Egyptians were exhausting their savings, selling of all their livestock, and sacrificing their land and their freedom in order to survive, Joseph was caring for the needs of Jacob and his family. Their livestock and land remained their own. They were never required to pay for a single ounce of grain. So, they prospered and their flocks flourished while everyone else around them was forced into penury and servitude.

The people of Egypt, in a desperate attempt to survive the relentless effects of the famine, relinquished all rights to their property,  possessions, and personal rights.

“Why should we die before your eyes, both we and our land? Buy us and our land for food, and we with our land will be servants to Pharaoh. And give us seed that we may live and not die, and that the land may not be desolate.” – Genesis 47:19 ESV

And one can only imagine how they felt about the Israelites who were prospering in the land of Goshen, which had been created by their god, Ra.

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