Pharaoh, as on the throne, has the same mind, and makes the power and resources of Egypt bring him down there, that all the good of Egypt might be theirs. Joseph is the source; and center in nearness of relationship, but the authority and power and resource of Pharaoh is in the same mind. Jacob then is the remnant looked at nationally, and abstractedly—his sons, the actual brethren, the Jews—especially Judah, under the influence of the discipline of Christ, as before rejecting Him; Reuben, the body at large, i.e., the tribes in general, or three of them. Rachel here is the Jewish mother" my wife " Jacob calls her; Joseph is born of her, but has not His glory there. Joseph is now known as alive—Governor of the world—its Source of blessing—and Jacob is brought to Him in this character of glory and power. Israel has still, however, his own portion, and separate place in the world in Goshen, and in the best of it.
Now also Joseph reduces into full order, and subjection to Pharaoh, all the land, all its inhabitants—the priests are excepted through privilege, they have their own portion—now, in the fullest sense, the heritage and possession of Pharaoh, Lord alike of Goshen, and of all; this closes at verse 26. Blessed be the Lord who orders all this! We have a touching evidence, in passing, of the superiority of the saint's portion, however poor a saint he may be. Jacob, confessing his poverty, as such, blesses Pharaoh, the great power and glorious one of the world—its head—and "beyond all controversy, the less is blessed of the greater."
Though reduced into order and subjection, it is really in blessing—"Thou hast saved our lives; let us find grace in the sight of my lord," is the people's word—"we will be Pharaoh's servants."
From verse 27, we recommence with Israel—he is the representative, as indeed in name now of the people; hence, in the Spirit of God, he unfolds their lot. Still Joseph is the one on whom he leans, that the desire of faith may be accomplished concerning his bones, for if now in Egypt by providence and judgment, hope—faith—turns to the place of promise, and seals its confidence in the promise by having his resting place there; if he be not, his bones are to be found there, for if Israel has left the land, God has not relinquished His title;
His title is not touched, founded on this, the answer of the oath of Joseph—securer of this promise. Israel worships God, feeble, and in a certain sense outcast as he is, for, as such, he is now to pass away from the scene.