Exegetical and Hermeneutical Commentary of Genesis 46:1
And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac.
1 5. Jacob at Beer-sheba
1. Beer-sheba ] Cf. Gen 21:31; Gen 21:33; Gen 26:33; Gen 28:10. Jacob, in Gen 37:14 (J), is described as dwelling at Hebron.
the God of his father Isaac ] For this reference to the God of the father, cf. Gen 26:24; Gen 28:13; Gen 31:53.
It is natural that Jacob would not leave his home without sacrificing to his God. He offers sacrifices at Beer-sheba, with which sanctuary Isaac had been especially connected; cf. Gen 26:23-25. Either, therefore, according to E, Jacob resided at Beer-sheba, or he had left his home at Hebron (J) and was now on his way south, seeking at Beer-sheba to obtain Divine approval for the descent into Egypt. Isaac had been forbidden to go down into Egypt (Gen 26:2). Other reasons have been suggested, e.g. thanksgiving for the life of Joseph, and fear of Joseph’s anger against his brethren; cf. Gen 50:15.
Fuente: The Cambridge Bible for Schools and Colleges
– Jacob Goes Down to Egypt
9. pallu’, Pallu, distinguished. chetsron, Chetsron, of the court, or village. karmy, Karmi, vine-dresser.
10. yemu’el, Jemuel, day of El. yamyn, Jamin, right hand. ‘ohad, Ohad, joining together. yakyn, Jakin, he shall establish. tsochar, Tsochar, whiteness.
11. gereshon, Gereshon, expelling. qehath, Qehath, assembly. merary, Merari, flowing, bitter.
12. chamul, Chamul, pitied, treated with mercy.
13. tola, Tola, worm, scarlet. pu’ah, Puvvah, mouth? yob, Job, enemy? smron, Shimron, watch.
14. sered, Sered, fear. ‘elon, Elon, oak. yachle‘el, Jachleel, El shall sicken or inspire with hope.
16. tsphyon, Tsiphjon, watcher. chaggy, Chaggi, festive. shuny, Shuni, quiet. ‘etsbon, Etsbon, toiling? ery, Eri, watcher. ‘arody, Arodi, rover? ‘ar’ely, Areli, lion of El?
17. ymnah, Jimnah, prosperity. yshvah, Jishvah, yshvy, Jishvi, even, level. beryah, Beriah, in evil. serach, Serach, overflow. cheber, Cheber, fellowship. malky’el Malkiel, king of EL
21. bela, Bela, devouring. beker, Beker, a young camel. ‘ashbel Ashbel, short? gera’, Gerah, a grain. < naaman, Naaman, pleasant. ‘echy Echi, brotherly? ro’sh, Rosh, head. muppym, Muppim, chuppym, Chuppim, covering. ‘ard, Ard, fugitive, rover.
23. chushym, Chushim, haste.
24. yachtse‘el, Jachtseel, El will divide. guny, Guni, dyed. yetser, Jetser, form. sllem, Shillem, retribution.
The second dream of Joseph is now to receive its fulfillment. His father is to bow down before him. His mother is dead. It is probable that also Leah is deceased. The figure, by which the dream shadows forth the reality, is fulfilled, when the spirit of it receives its accomplishment.
Gen 46:1-4
Jacob arriving at Beer-sheba is encouraged by a revelation from God. Beer-sheba may be regarded as the fourth scene of Abrahams abode in the land of promise. Offered sacrifices. He had gathered from the words of the Lord to Abraham Gen 15:13, and the way in which the dreams of Joseph were realized in the events of Providence, that his family were to descend into Egypt. He felt therefore, that in taking this step he was obeying the will of Heaven. Hence, he approaches God in sacrifices at an old abode of Abraham and Isaac, before he crosses the border to pass into Egypt. On this solemn occasion God appears to him in the visions of the night. He designates himself EL the Mighty, and the God of his father. The former name cheers him with the thought of an all-sufficient Protector. The latter identifies the speaker with the God of his father, and therefore, with the God of eternity, of creation, and of covenant. Fear not to go down into Mizraim. This implies both that it was the will of God that he should go down to Egypt, and that he would be protected there. A great nation.
Jacob had now a numerous family, of whom no longer one was selected, but all were included in the chosen seed. He had received the special blessing and injunction to be fruitful and multiply Gen 28:3; Gen 35:11. The chosen family is to be the beginning of the chosen nation. I will go down with thee. The I is here emphatic, as it is also in the assurance that he will bring him up in the fullness of time from Egypt. If Israel in the process of growth from a family to a nation had remained among the Kenaanites, he would have been amalgamated with the nation by intermarriage, and conformed to its vices. By his removal to Egypt he is kept apart from the demoralizing influence of a nation, whose iniquity became so great as to demand a judicial extirpation Gen 15:16. He is also kept from sinking into an Egyptian by the fact that a shepherd, as he was, is an abomination to Egypt; by his location in the comparatively high land of Goshen, which is a border land, not naturally, but only politically, belonging to Egypt; and by the reduction of his race to a body of serfs, with whom that nation would not condescend to intermingle. Joseph shall put his hand upon thine eyes. His long-lost son shall be present to perform the last offices to him when deceased.
Gen 46:5-7
The descent into Egypt is now described. His daughters, and his sons daughters. In the following list only one daughter of Jacob is mentioned, Dinah, and only one sons daughter, Serah. It is possible, but not probable, that there were more daughters than these at the time in his family. But even if there were no others, the plural is adopted in order to correspond with the general form of classification, from which the one daughter and the one granddaughter are merely accidental deviations. The same principle applies to the sons of Dan Gen 46:23, and to other instances in Scripture 1Ch 2:8, 1Ch 2:42.
Verse 8-27
The list given here of the family of Jacob as it came down into Egypt is not to be identified with a list of their descendants two hundred and fifty years after, contained in Num. 26, or with another list constructed after the captivity, and referring to certain of their descendants in and after the times of the monarchy. Nor is this the place to mark out or investigate the grounds of the diversities from the present which these later lists exhibit. Our proper business here is to examine into the nature and import of this ancient and original list of the family of Jacob. It purports to be a list of the names of the sons of Israel, who went into Mizraim. This phrase implies that the sons of Israel actually went down into Egypt; and this is accordingly historically true of all his immediate sons, Joseph having gone thither about twenty-two years before the others. And the word sons is to be understood here in its strict sense, as we find it in the immediate context Gen 46:7 distinguished from sons sons and other descendants.
Jacob and his sons. From this expression we perceive the progenitor is to be included with the sons among those who descended to Egypt. This also is historically exact. For the sake of clearness it is proper here to state the approximate ages of these heads of Israel at the time of the descent. Jacob himself was 130 years of age Gen 47:9. Joseph was in his thirtieth year when he stood before Pharaoh to interpret his dreams and receive his commission as governor-general of Egypt, Gen 41:46. At the end of the second year of the famine nine full years were added to his life. He was therefore, we may suppose, 39 years old when Jacob arrived in Egypt, and born when his father was 91. As we conceive that he was born in the fifteenth year of Jacobs sojourn in Padan-aram, and Reuben in the eighth, we infer that Reuben was at the time of the descent into Egypt seven years older than Joseph, or 46, Simon 45, Levi 44, Judah 43, Dan about 43, Naphtali about 42, Gad about 42, Asher about 41, Issakar about 41, Zebulun about 40, Dinah about 39, Benjamin about 26. Jacobs first-born Reuben. This refers to the order of nature, without implying that the rights of first-birth were to be secured to Reuben 1Ch 5:1-2.
Gen 46:9-15
The sons of Leah and their descendants are here enumerated. Reuben has four sons, who appear without variation in the other two lists Num 26:5-6; 1Ch 5:3. Of the six sons of Simon, Ohad appears in the other lists, and Nemuel and Zerah appear as colloquial variations of Jemuel and Zohar. Such diversities in oral language are usual to this day in the East and elsewhere. Son of a Kenaanitess. This implies that intermarriage with the Kenaanites was the exception to the rule in the family of Jacob. Wives might have been obtained from Hebrew, Aramaic, or at all events Shemite tribes who were living in their vicinity. The three sons of Levi are common to all the lists, with the slight variation of Gershom for Gershon. The sons of Judah are also unvaried. We are here reminded that Er and Onon died in the land of Kenaan Gen 46:12, and of course did not come down into Egypt. The extraordinary circumstances of Judahs family are recorded in Gen. 38: In order that Hezron and Hamul may have been born at the arrival of Jacobs household in Egypt, Judahs and Perezs first sons must have been born in the fourteenth year of their respective fathers. For the discussion of this matter see the remarks on that chapter. The four sons of Issakar occur in the other lists, with the variation of Jashub for Job. The three sons of Zebulun recur in the book of Numbers; but in the list of Chronicles no mention is made of his posterity. Dinah does not appear in the other lists. The descendants of Leah are in all thirty-two; six sons, one daughter, twenty-three grandsons, and two great grandsons. All the souls, his sons and his daughters, were thirty and three. Here all the souls include Jacob himself, and his sons and his daughters are to be understood as a specification of what is included besides himself.
Gen 46:16-18
Next are enumerated the sons of Zilpah, Leahs handmaid. The seven sons of Gad recur in Num. 26, with the variants Zephon, Ozni, and Arod, for Ziphion, Ezbon, and Arodi; but they do not occur in Chronicles. Of Ashers five children, Jishuah is omitted in Numbers, but appears in Chronicles. This seems to arise from circumstances that the list in Numbers was drawn up at the time of the facts recorded, and that in Chronicles is extracted partly from Genesis. The other names are really the same in all the lists. The descendants of Zilpah are sixteen – two sons, eleven grandsons, one granddaughter, and two great-grandsons.
Gen 46:19-22
The sons of Rachel. It is remarkable that she alone is called the wife of Jacob, because she was the wife of his choice. Yet the children of the beloved, we perceive, are not placed before those of the less loved Deu 21:15-16. Josephs two sons are the same in all lists. Of the ten sons of Benjamin only five appear in Numbers Num 26:38-41, Bela and Ashbel being the same, and Ahiram, Shupham, and Hupham, being variants of Ehi, Muppim, and Huppim. In two hundred and fifty years the other five have become extinct. Naaman and Ard seem to have died early, as two sons of Bela, named after them, take their places as heads of families or clans. In Chronicles 1Ch 7:6-12 we have two lists of his descendants which do not seem to be primary, as they do not agree with either of the former lists, or with one another, though some of the names recur. The descendants of Rachel are fourteen – two sons and twelve grandsons.
Gen 46:23-25
The sons of Bilhah, Rachels handmaid, come last. Hushim, the son of Dan, appears in Numbers Num 26:42 as Shuham, and perhaps in Chronicles 1Ch 7:12 in an obscure connection. The four sons of Naphtali occur in all the lists, Shallum being the variant in Chronicles 1Ch 7:13 for Shillem. The descendants of Bilhah are seven – two sons and five grandsons.
Gen 46:26-27
All the souls that went with Jacob into Egypt, that came out of his loins, were eleven sons, one daughter, fifty grandchildren, and four great-grandsons; in all, sixty-six. Jacob, Joseph and his two sons, are four; and thus, all the souls belonging to the family of Jacob which went into Egypt were seventy. This account, with its somewhat intricate details, is expressed with remarkable brevity and simplicity.
The Septuagint gives seventy-five as the sum-total, which is made out by inserting Makir the son, and Gilead the grandson of Menasseh, Shuthelah and Tahan, sons, and Edom or Eran, a grandson of Ephraim Num. 26. This version has also the incorrect statement that the sons of Joseph born to him in Egypt were nine; whereas by its own showing they were seven, and Jacob and Joseph are to be added to make up the nine. Some suppose that Stephens statement – aposteilas de Ioseph ton patera autou Iakob kai ten sungeneian en psuchais hebdomekonta pente – is founded on this version. If Stephen here quoted the Septuagint as a well-known version, he was accountable only for the correctness of his quotation, and not for the error which had crept into his authority. This was immaterial to his present purpose, and it was not the manner of the sacred speakers to turn aside from their grand task to the pedantry of criticism. But it is much more likely that the text of the Septuagint has here been conformed in a bungling way to the number given by Stephen. For it is to be observed that his number refers, according to the text, to Jacob and all his kindred, exclusive of Joseph and his sons. They could not therefore, amount to seventy-five, but only to sixty-seven, if we count merely Jacob and his proper descendants. It is probable, therefore, that in the idea of Stephen the kindred of Jacob included the eight or nine surviving wives that accompanied the children of Israel. Judahs wife was dead, and it is probable that Reubens was also deceased before he committed incest with Bilhah. If there were two or three more widowers the number of surviving wives would be eight or nine.
The number of the children of Israel is very particularly noted. But the Scripture lays no stress upon the number itself, and makes no particular application of it. It stands forth, therefore, on the record merely as a historical fact. It is remarkable that it is the product of seven, the number of holiness; and ten, the number of completeness. It is still more remarkable that it is the number of the names of those who are the heads of the primitive nations. This is in accordance with the fact that the church is the counterpart of the world, not only in diversity of character and destiny, but also in the adaptation of the former to work out the restitution of all things to God in the latter. The covenant with Abraham is a special means by which the seed may come, who is to give legal and vital effect to the old and general covenant with Noah the representative of the nations. The church of God in the world is to be the instrument by which the kingdom of the world is to become the kingdom of Christ. When the Most High bestowed the inheritance on the nations, when he separated the sons of Adam, he set the bounds of the peoples according to the number of the sons of Israel Deu 32:8. This curious sentence may have an immediate reference to the providential distribution of the human family over the habitable parts of the earth, according to the number of his church, and of his dispensation of grace; but at all events it conveys the great and obvious principle that all things whatsoever in the affairs of men are antecedently adapted with the most perfect exactitude to the benign reign of grace already realized in the children of God, and yet to be extended to all the sons and daughters of Adam.
Gen 46:28-34
The settlement in Goshen is now narrated. Judah he sent before him. We have already seen why the three older sons of Jacob were disqualified for taking the lead in important matters relating to the family. To lead the way before him into Goshen – to get the requisite directions from Joseph, and then conduct the immigrants to their destined resting-place. And went up. Egypt was the valley of the Nile, and therefore, a low country. Goshen was comparatively high, and therefore, at some distance from the Nile and the sea. And he appeared unto him. A phrase usually applied to the appearance of God to men, and intended to intimate the unexpectedness of the sight, which now came before the eyes of Jacob. I will go up. In a courtly sense, to approach the residence of the sovereign is to go up. Joseph intends to make the occupation of his kindred a prominent part of his communication to Pharaoh, in order to secure their settlement in Goshen. This he considers desirable, on two grounds: first, because Goshen was best suited for pasture; and secondly, because the chosen family would thus be comparatively isolated from Egyptian society.
The two nations were in some important respects mutually repulsive. The idolatrous and superstitious customs of the Egyptians were abhorrent to a worshipper of the true God; and every shepherd was the abomination of Egypt. The expression here employed is very strong, and rises even to a religious aversion. Herodotus makes the cowherds the third of the seven classes into which the Egyptians were divided (Herodotus ii. 164). Others include them in the lowest class of the community. This, however, is not sufficient to account for the national antipathy. About seventeen or eighteen centuries before the Christian era it is probable that the Hyksos, or shepherd kings, were masters of the southern part of the country, while a native dynasty still prevailed in lower Egypt. The religion of these shepherd intruders was different from that of the Egyptians which they treated with disrespect. They were addicted to the barbarities which are usually incident to a foreign rule. It is not surprising, therefore, that the shepherd became the abomination of Egypt.
Fuente: Albert Barnes’ Notes on the Bible
Gen 46:1-7
And Israel took his Journey with all that he had
Israels journey into Egypt
I.
A JOURNEY WHICH THE PATRIARCH HAD NEVER EXPECTED TO TAKE, AND WHICH WAS FRAUGHT WITH CONSEQUENCES WHICH HE HAD NEVER HOPED TO SEE.
II. THE RELIGIOUS SPIRIT IN WHICH THE PATRIARCH ENTERED UPON THIS JOURNEY.
III. WHEN THE PATRIARCH SOUGHT THE LORD AT BEER-SHEBA, HE APPEARED TO HIM AND BLESSED HIM.
1. The Lord appeared to His servant, when he had offered up his sacrifices to Him.
2. The very gracious manner in which the Lord addressed His servant in this vision.
3. The Lord gave to His servant words of wise and kindly counsel, just what was suitable in the circumstances in which he was placed.
IV. THE FULFILMENT OF THE PROMISE WHICH THE LORD GAVE TO ISRAEL IN THIS VISION CONCERNING HIS JOURNEY INTO EGYPT. (H. T. Holmes.)
The migration of Jacobs house to Egypt
I. IT WAS THE SECOND STAGE IN THE COVENANT HISTORY.
II. IT WAS THE FULFILMENT OF THE DIVINE PLAN.
III. IT WAS ENTERED UPON WITH DUE SOLEMNITY.
IV. IT HAD THE APPROVAL OF GOD. God has always appeared in some special act or word in every great crisis of His peoples 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 Gods will that he should go there.
3. The protection of God is promised. Fear not–I will go down with thee into Egypt.
4. The purpose of God is declared. I will there make of thee a great nation. I will surely bring thee up again. (T. H. Leale.)
The family migration
I. THE DEPARTURE FROM CANAAN.
1. Jacob offers sacrifice.
2. God renews the promise.
II. THE REUNION IN EGYPT.
III. THE ABODE IN GOSHEN. Why was Joseph so anxious to establish his fathers family in Goshen? Joseph felt that there were many dangers incident to the sojourn of the Hebrews, his kinsfolk, in Egypt.
1. The danger of quarrels. The Egyptians might become jealous of the foreigners in their land. The Hebrews might, perhaps, presume too much on the favour shown by Pharaoh to Joseph and Jacob.
2. The danger from heathenism. There was much idolatry and animal worship in Egypt. The magicians and their arts might corrupt the minds of the children of Israel, and prevent them from the worship of the one true God.
3. The danger of his kin kinsmen forgetting Canaan as the land where their lot as a nation was fixed by God. He did not want them to be Egyptianized. They must, as far as possible, be kept a separate people. (W. S. Smith, B. D.)
Emigrate, but not without God
History repeats itself, and this old story fits into multitudinous modern instances. But not always is sufficient heed given to the sacrificing at Beer-sheba; and the point I make now is, that in all such changes we should seek, above all things else, the companionship of God. Nothing will harm us anywhere if God is with us, and we cannot have the highest good if we go even into the fairest Goshen on the continent without Him. Horace Greely, long ago, set the fashion of saying, Go West, young man, go West; and there is wisdom in the advice, provided it be conjoined with the admonition, But dont go without your God. Perhaps some here are meditating on the propriety of their pushing away into the places where the labour market is not overstocked, and the opportunities are far better than they are in a comparatively crowded city such as this. Nor do we say a word against the project. Go, by all means, if you are not afraid to work; but remember the sacrifice at Beer-sheba, and dont go without your God. Too many have done that, and have gone to ruin. But take Him with you, and He will be your shield and your exceeding great reward. (W. M. Taylor, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XLVI
Jacob begins his journey to Egypt, comes to Beer-sheba, and
offers sacrifices to God, 1.
God appears to him in a vision, gives him gracious promises,
and assures him of his protection, 2-4.
He proceeds, with his family and their cattle, on his journey
towards Egypt, 5-7.
A genealogical enumeration of the seventy persons who
went down to Egypt, 8, c.
The posterity of Jacob by LEAH. Reuben and his sons, 9.
Simeon and his sons, 10.
Levi and his sons, 11.
Judah and his sons, 12.
Issachar and his sons, 13.
And Zebulun and his sons, 14.
All the posterity of Jacob by LEAH, thirty and three, 15.
The posterity of Jacob by ZILPAH. Gad and his sons, 16.
Asher and his sons, 17.
All the posterity of Jacob by ZILPAH, sixteen, 18.
The posterity of Jacob by RACHEL. Joseph and his sons,
19, 20.
Benjamin and his sons, 21.
All the posterity of Jacob by RACHEL, fourteen, 22.
The posterity of Jacob by BILHAH. Dan and his sons, 23.
Naphtali and his sons, 24.
All the posterity of Jacob by BILHAH, seven, 25.
All the immediate descendants of Jacob by his four wives,
threescore and six, 26
and all the descendants of the house of Jacob, seventy souls, 27.
Judah is sent before to inform Joseph of his father’s coming, 28.
Joseph goes to Goshen to meet Jacob, 29.
Their affecting interview, 30.
Joseph proposes to return to Pharaoh, and inform him of the
arrival of his family, 31,
and of their occupation, as keepers of cattle, 32.
Instructs them what to say when called before Pharaoh, and
questioned by him, that they might be permitted to dwell
unmolested in the land of Goshen, 33, 34.
NOTES ON CHAP. XLVI
Verse 1. And came to Beer-sheba] This place appears to be mentioned, not only because it was the way from Hebron, where Jacob resided, to Egypt, whither he was going, but because it was a consecrated place, a place where God had appeared to Abraham, Ge 21:33, and to Isaac, Ge 26:23, and where Jacob is encouraged to expect a manifestation of the same goodness: he chooses therefore to begin his journey with a visit to God’s house; and as he was going into a strange land, he feels it right to renew his covenant with God by sacrifice. There is an old proverb which applies strongly to this case: “Prayers and provender never hinder any man’s journey. He who would travel safely must take God with him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Both in thankfulness to God for former favours, and especially for Joseph’s preservation and happiness; and by way of supplication to God for his direction in this great case, whether he might leave the promised land of Canaan, and go into the idolatrous and impious land of Egypt; and for his protection and blessing, as well in his journey as in Egypt.
The God of his father Isaac; whom Isaac honoured and served, and who had constantly protected and provided for Isaac, and confirmed his covenant with him. He mentions Isaac rather than Abraham, partly for Isaac’s honour, to show that though Isaac was much inferior to Abraham in gifts and graces, yet God was no less Isaac’s than Abraham’s God, and therefore would be his God also, notwithstanding his unworthiness; and partly for his own comfort, because Isaac was Jacob’s immediate parent, and had transferred the blessing of the covenant from Esau to Jacob, and the validity of that translation depended upon Isaac’s interest in God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Israel took his journey with allthat he hadthat is, his household; for in compliance withPharaoh’s recommendation, he left his heavy furniture behind. Incontemplating a step so important as that of leaving Canaan, which athis time of life he might never revisit, so pious a patriarch wouldask the guidance and counsel of God. With all his anxiety to seeJoseph, he would rather have died in Canaan without that highest ofearthly gratifications than leave it without the consciousness ofcarrying the divine blessing along with him.
came to Beer-shebaThatplace, which was in his direct route to Egypt, had been a favoriteencampment of Abraham (Ge 21:33)and Isaac (Ge 26:25), and wasmemorable for their experience of the divine goodness; and Jacobseems to have deferred his public devotions till he had reached aspot so consecrated by covenant to his own God and the God of hisfathers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Israel took his journey with all that he had,…. Set forward in it immediately, as soon as possible after he had resolved to take it, and with him he took all his children and grandchildren, and all his cattle and goods; which shows that he took his journey not only to see his son Joseph, but to continue in Egypt, at least during the years of famine, as his son desired he would, otherwise there would have been no occasion of taking all along with him:
and came to Beersheba: where he and his ancestors Abraham and Isaac had formerly lived; a place where sacrifices had often been offered up, and the worship of God performed, and much communion enjoyed with him. This is said to be sixteen miles from Hebron n, where Jacob dwelt, and according to Musculus was six German miles from it:
and offered sacrifices to the God of his father Isaac; which were attended with prayer and praise; with praise for hearing that his son Joseph was alive, and with prayer that he might have a good, safe, and prosperous journey.
n Bunting’s Travels, p. 72.
Fuente: John Gill’s Exposition of the Entire Bible
“ So Israel took his journey (from Hebron, Gen 37:14) with all who belonged to him, and came to Beersheba.” There, on the border of Canaan, where Abraham and Isaac had called upon the name of the Lord (Gen 21:33; Gen 26:25), he offered sacrifices to the God of his father Isaac, ut sibi firmum et ratum esse testetur faedus, quod Deus ipse cum Patribus pepigerat ( Calvin). Even though Jacob might see the ways of God in the wonderful course of his son Joseph, and discern in the friendly invitation of Joseph and Pharaoh, combined with the famine prevailing in Canaan, a divine direction to go into Egypt; yet this departure from the land of promise, in which his fathers had lived as pilgrims, was a step which necessarily excited serious thoughts in his mind as to his own future and that of his family, and led him to commend himself and his followers to the care of the faithful covenant God, whether in so doing he thought of the revelation which Abram had received (Gen 15:13-16), or not.
Gen 46:2-4 Here God appeared to him in a vision of the night ( , an intensive plural), and gave him, as once before on his flight from Canaan (Gen 28:12.), the comforting promise, “ I am (the Mighty One), the God of thy father: fear not to go down into Egypt ( for , as in Exo 2:4 for , cf. Ges. 69, 3, Anm. 1); for I will there make thee a great nation. I will go down with thee into Egypt, and I – bring thee up again also will I, and Joseph shall close thine eyes.” an inf. abs. appended emphatically (as in Gen 31:15); according to Ges. inf. Kal.
Gen 46:5-7 Strengthened by this promise, Jacob went into Egypt with children and children’s children, his sons driving their aged father together with their wives and children in the carriages sent by Pharaoh, and taking their flocks with all the possessions that they had acquired in Canaan.
(Note: Such a scene as this, with the emigrants taking their goods laden upon asses, and even two children in panniers upon an ass’s back, may be seen depicted upon a tomb at Beni Hassan, which might represent the immigration of Israel, although it cannot be directly connected with it. (See the particulars in Hengstenberg, Egypt and the Books of Moses.))
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Jacob Sacrifices at Beersheba. | B. C. 1707. |
1 And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac. 2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. 3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: 4 I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.
The divine precept is, In all thy ways acknowledge God; and the promise annexed to it is, He shall direct thy paths. Jacob has here a very great concern before him, not only a journey, but a removal, to settle in another country, a change which was very surprising to him (for he never had any other thoughts than to live and die in Canaan), and which would be of great consequence to his family for a long time to come. Now here we are told,
I. How he acknowledged God in this way. He came to Beersheba, from Hebron, where he now dwelt; and there he offered sacrifices to the God of his father Isaac, v. 1. He chose that place, in remembrance of the communion which his father and grandfather had with God in that place. Abraham called on God there (ch. xxi. 33), so did Isaac (ch. xxvi. 25), and therefore Jacob made it the place of his devotion, the rather because it lay in his way. In his devotion, 1. He had an eye to God as the God of his father Isaac, that is, a God in covenant with him; for by Isaac the covenant was entailed upon him. God had forbidden Isaac to go down to Egypt when there was a famine in Canaan (ch. xxvi. 2), which perhaps Jacob calls to mind when he consults God as the God of his father Isaac, with this thought, “Lord, though I am very desirous to see Joseph, yet if thou forbid me to go down to Egypt, as thou didst my father Isaac, I will submit, and very contentedly stay where I am.” 2. He offered sacrifices, extraordinary sacrifices, besides those at his stated times; these sacrifices were offered, (1.) By way of thanksgiving for the late blessed change of the face of his family, for the good news he had received concerning Joseph, and for the hopes he had of seeing him. Note, We should give God thanks for the beginnings of mercy, though they are not yet perfected; and this is a decent way of begging further mercy. (2.) By way of petition for the presence of God with him in his intended journey; he desired by these sacrifices to make his peace with God, to obtain the forgiveness of sin, that he might take no guilt along with him in this journey, for that is a bad companion. By Christ, the great sacrifice, we must reconcile ourselves to God, and offer up our requests to him. (3.) By way of consultation. The heathen consulted their oracles by sacrifice. Jacob would not go till he had asked God’s leave: “Shall I go down to Egypt, or back to Hebron?” Such must be our enquiries in doubtful cases; and, though we cannot expect immediate answers from heaven, yet, if we diligently attend to the directions of the word, conscience, and providence, we shall find it is not in vain to ask counsel of God.
II. How God directed his paths: In the visions of the night (probably the very next night after he had offered his sacrifices, as 2 Chron. i. 7) God spoke unto him, v. 2. Note, Those who desire to keep up communion with God shall find that it never fails on his side. If we speak to him as we ought, he will not fail to speak to us. God called him by name, by his old name, Jacob, Jacob, to remind him of his low estate; his present fears did scarcely become an Israel. Jacob, like one well acquainted with the visions of the Almighty, and ready to obey them, answers, “Here I am, ready to receive orders:” and what has God to say to him?
1. He renews the covenant with him: I am God, the God of thy father (v. 3); that is, “I am what thou ownest me to be: thou shalt find me a God, a divine wisdom and power engaged for thee; and thou shalt find me the God of thy father, true to the covenant made with him.”
2. He encourages him to make this removal of his family: Fear not to go down into Egypt. It seems, though Jacob, upon the first intelligence of Joseph’s life and glory in Egypt, resolved, without any hesitation, I will go and see him; yet, upon second thoughts, he saw some difficulties in it, which he knew not well how to get over. Note, Even those changes that seem to have in them the greatest joys and hopes, yet have an alloy of cares and fears, Nulla est sincera voluptas–There is no unmingled pleasure. We must always rejoice with trembling. Jacob had many careful thoughts about this journey, which God took notice of. (1.) He was old, 130 years old; and it is mentioned as one of the infirmities of old people that they are afraid of that which is high, and fears are in the way, Eccl. xii. 5. It was a long journey, and Jacob was unfit for travel, and perhaps remembered that his beloved Rachel died in a journey. (2.) He feared lest his sons should be tainted with the idolatry of Egypt, and forget the God of their fathers, or enamoured with the pleasures of Egypt, and forget the land of promise. (3.) Probably he thought of what God had said to Abraham concerning the bondage and affliction of his seed (ch. xv. 13), and was apprehensive that his removal to Egypt would issue in that. Present satisfactions should not take us off from the consideration and prospect of future inconveniences, which possibly may arise from what now appears most promising. (4.) He could not think of laying his bones in Egypt. But, whatever his discouragements were, this was enough to answer them all, Fear not to go down into Egypt.
3. He promises him comfort in the removal. (1.) That he should multiply in Egypt: “I will there, where thou fearest that thy family will sink and be lost, make it a great nation. That is the place Infinite Wisdom has chosen for the accomplishment of that promise.” (2.) That he should have God’s presence with him: I will go down with thee into Egypt. Note, Those that go whither God sends them shall certainly have God with them, and that is enough to secure them wherever they are and to silence their fears; we may safely venture even into Egypt if God go down with us. (3.) That neither he nor his should be lost in Egypt: I will surely bring thee up again. Though Jacob died in Egypt, yet this promise was fulfilled, [1.] In the bringing up of his body, to be buried in Canaan, about which, it appears, he was very solicitous, Gen 49:29; Gen 49:32. [2.] In the bringing up of his seed to be settled in Canaan. Whatever low or darksome valley we are called into at any time, we may be confident, if God go down with us into it, that he will surely bring us up again. If he go with us down to death, he will surely bring us up again to glory. (4.) That living and dying, his beloved Joseph should be a comfort to him: Joseph shall put his hand upon thine eyes. This is a promise that Joseph should live as long as he lived, that he should be with him at his death, and close his eyes with all possible tenderness and respect, as the dearest relations used to do. Probably Jacob, in the multitude of his thoughts within him, had been wishing that Joseph might do this last office of love for him: Ille meos oculos comprimat–Let him close my eyes; and God thus answered him in the letter of his desire. Thus God sometimes gratifies the innocent wishes of his people, and makes not only their death happy, but the very circumstances of it agreeable.
Fuente: Matthew Henry’s Whole Bible Commentary
GENESIS – CHAPTER FORTY-SIX
Verses 1-7:
When the name “Israel” is used, it refers to Jacob as the head of the theocratic family. When the name “Jacob” is used, it refers to him as the individual descendant of Isaac and Abraham.
It was as Israel, the head of the theocratic family, that Jacob began his trek to Egypt. Many difficulties awaited him. At this time, he had received no direct instruction from God that he should take his family to Egypt. However, God’s dealings with Joseph, Pharaoh’s invitation, and the remaining famine years indicated that this was the time of which God had spoken to Abraham (Ge 15:13-15) when his seed must leave the Land of Promise and become strangers and slaves in another land. Two things must take place before the Chosen People could then return to their land: (1) the “iniquity of the Amorites (must become) full,” and (2) the family of Israel must become a nation.
The first of these two conditions was yet in the future. It was evident that to remain in Canaan would hinder the development of the second. Palestine was at that time divided among various independent tribes. As the family of Israel grew in number, there would be strong pressures to amalgamate with the peoples of the Land, or to engage in warfare with them.
The greatest threat would be to their commitment to Jehovah. The sensuality of the Canaanites’ religious practices would appeal to the flesh nature, and there would also be strong temptation for Jacob’s sons to intermarry with them and become involved in their idolatrous practices. There would be no such threat in Egypt. The sons of Israel were shepherds, and as such were “an abomination to the Egyptians” (Ge 43:32). This would keep them separate socially, politically, and religiously. Although Israel would enjoy the benefits of Egypt’s prosperity and the protection of their power, the Chosen People would be effectively isolated in their own community. They would be free to observe their own religion and follow their own customs.
In addition, Israel would be in Egypt not as permanent residents, but as sojourners. Their stay there was to be temporary, lasting only until the Divine purpose was fulfilled.
Jacob and his party stopped in Beer-sheba on their way to Egypt. There where God had evidenced His presence on numerous prior occasions, He once more appeared to Jacob and reassured him of His direction in this move. God identified Himself as “God, the God of thy father,” or “El, the Elohim of thy father.” This is the name describing the power of God. It assured Jacob of safety during his sojourn in Egypt, and the ultimate fulfillment of the Divine promise to return Israel to their Land.
Following the stop-over in Beer-sheba, Jacob and his entire family proceeded on their journey to Egypt, with complete assurance of God’s leading. This shows how God vouchsafes His guidance in the lives of His children in every age. He uses various means to make His will known; His Word, the leadership of the Holy Spirit, the counsel of others, and circumstances. We need to be receptive to His direction.
Fuente: Garner-Howes Baptist Commentary
1. And Israel took his journey. Because the holy man is compelled to leave the land of Canaan and to go elsewhere, he offers, on his departure, a sacrifice to the Lord, for the purpose of testifying that the covenant which God had made with his fathers was confirmed and ratified to himself. For, though he was accustomed to exercise himself in the external worship of God, there was yet a special reason for this sacrifice. And, doubtless, he had then peculiar need of support, lest his faith should fail: for he was about to be deprived of the inheritance promised to him, and of the sight of that land which was the type and the pledge of the heavenly country. Might it not come into his mind that he had hitherto been deluded with a vain hope? Therefore, by renewing the memory of the divine covenant, he applies a suitable remedy against falling from the faith. For this reason, he offers a sacrifice on the very boundaries of that land, as I have just said; that we might know it to be something more than usual. And he presents this worship to the God of his fathers, to testify that, although he is departing from that land, into which Abraham had been called; yet he does not thereby cut himself off from the God in whose worship he had been educated. It was truly a remarkable proof of constancy, that when cast out by famine into another region, so that he might not even be permitted to sojourn in the land of which he was the lawful lord; he yet retains, deeply impressed on his mind, the hope of his hidden right. It was not without subjecting himself to odium that he differed openly from other nations, by worshipping the God of his fathers. But what profit was there in having a religion different from all others? Seeing, then, that he does not repent of having worshipped the God of his fathers, and that he now also perseveres in fear and reverence towards him; we hence infer how deeply he was rooted in true piety. By offering a sacrifice, he both increases his own strength, and makes profession of his faith; because, although piety is not bound to external symbols, yet he will not neglect those helps, the use of which he has found to be, by no means, superfluous.
Fuente: Calvin’s Complete Commentary
JOSEPH. GODS FAVORITE
Gen 36:1 to Gen 50:26
IF we began our study with the 36th chapter of Genesis we should have to do with the generations of Esau, who is Edom. It is a chapter filled with hard names of men, many of whom wore the title Duke, but like many of the lords and dukes of the present day, did nothing worthy the pen of inspiration. The men whose history God passes over with the mere statement of birth, name, title and death, we may be excused for skipping in our search for the more important characters and the more impressive lessons of the sacred Word.
The 37th chapter introduces us to such a character in Joseph, and launches us upon a study which has engaged the most serious thought of Scripture students for thousands of years. According to the reckoning of John Lord, in his essay on Joseph, this great-grandson of Abraham was born at Haran about 3701 years ago. The most distinguishing feature of his early life was his peculiar and prophetic dreams or visions. He comes before us in the blush of seventeen summers, nicknamed by those who knew him best, this Dreamer. Already in the visions of the night, God had vouchsafed to him the earnest of his coming supremacy and power. The eleven sheaves of his brethren had made obeisance, while Josephs sheaf had stood upright and received their homage. The sun and moon and eleven stars had gathered at his feet. And, when the dreams were known, his father gently reproved, but his brothers resolved and agreed to watch for a chance to act. The favorite of the household was to be put out of the way. The beauty of face that had made him a subject of parental partiality was to be despoiled. The jealousy-breeding coat was to become all crimson; the tattling tongue was to be silenced, and this business of first dreaming and then interpreting to his own profit was to be brought to a deserved end!
Such were the resolutions; and their chance came. Joseph is at last within their grasp, and with a shout of triumph they cry, as they lift their eyes to his sweet though envied face,
Behold, this dreamer cometh. Come now, therefore, and let us slay him, and cast him into some pit, and we will say some evil beast hath devoured him; and we shall see what will become of his dreamt (Gen 37:19-20).
The remainder of the story is familiar to every one of you, and I do not propose to give time to a rehearsal of its incidents, but rather to a consideration of its fundamental lessons.
DIVINE FAVORS DO NOT INSURE AGAINST HUMAN HATRED.
Joseph had, indeed, almost a monopoly of the favors to be coveted in this life. Through his veins there pulsed no common or unclean blood. Four of his brethren were of the meaner extraction of slave mothers, while six others were born to the tender-eyed Leah. It was Josephs good fortune, and doubtless his pride, to be the elder son of the beautiful Rachel, the only lawful wife of Jacob, because the woman of his selection, and the only one to whom he was bound by love. It may be a sin in the child to love his father and mother less because they are those in whom he can take no special pride, but I am sure that his joy is as commendable as natural who loves and delights in them the more, because they are virtuous, honorable and superior in every way. Such a pride was Josephs possession. Who of us are as grateful as we should be for godly and noble parentage?
Again, providence had favored this child in his own person. Joseph was a goodly person and well favored (Gen 29:6). Doubtless that fact accounts for some of Jacobs inexcusable partiality. He saw in the beautiful boy those princely features which called for a royal tunic as a natural complement. Beauty of person is one of Gods better gifts, and it has played its part in the role of human history. It was that charm and that alone that saved the child, Moses, and opened to him the princess nursery and put him in the splendid Egyptian school from which he graduated unto the great work of saving his people and serving his God. It was beauty of face and grace of form that brought Esther to the throne at the very time when the interests of Israel were trembling in the balance, and Gods people were waiting for just such a friend. The prominent role that Cleopatra played in the world is assigned almost entirely to the solitary circumstance of her personal charms. I have often wondered why the great artists have not made more of Joseph as a subject fit for the choicest marble, and worthy the best skilled brush.
In his spirit also, Joseph was divinely favored. So far as the record of his life goes, it would be dangerous to affirm that the splendid child, or the saintly man, Samuel, was ever possessed of sweeter temper than that which Joseph discovered in all the changing and trying experiences of his life. Not a single indictment against his conduct can be successfully sustained. If it be said that his brothers hated him on account of his intolerable pride, let it be remembered Eliab hurled at David this sentence, I know thy pride and the naughtiness of thy heart. In each instance the bigger brother was voicing the naughtiness of his own heart instead. If he be charged with tattling because he brought unto his father the evil report of his brethren, let us answer with a question, Is silence at the sight of sin a virtue? If a report is to be made, to whom other than the father, the rightful authority? His behavior toward the woman whose unholy love his beauty had excited discovers at once a righteousness of personal character, a keen sense of others interests, and a splendid sensitiveness to sin against God that all right thinking people must admire. His dealing with the butler whose freedom he secured, to be rewarded by base neglect for two long years, proved his patience with forgetfulness and ingratitude. Toward his fratricidal brothers, whose lives eventually fell to his disposal, he discovered only the bosom of love, treating with all tenderness those who had attempted his destruction. Blood may be a good thing, and beauty a joy forever, but that magnanimity of soul which can forget a wrong, be patient with a weakness, and treat with affection those who have subjected you to contemptthat is divine! To do that is to prove ones kinship with the Son of God.
Finally Joseph was favored with dreams of a wider and nobler life. The most promising youth is the one who enjoys such visions of the night. Guizot once wrote to his son who was contesting for a university prize, You are ambitious, my boy; you have a right to be. A man at forty may be too ambitious, but at 20, never.
Now and then the world is astonished by the sudden awakening of some sleeping Samson who discovers unsuspected powers at the attack of the Philistines of opposition; but the rule is that Longfellows, while still beardless, dream of being laureates and write to their mothers asking, Do you not think I may one day write books that will be read all over the land? I think that Dr. Hillis has called attention to an important truth when, in his book A Mans Value To Society, he emphasizes the imagination as the architect of manhood.
But let no man conclude that such Divine favors will insure against human hatred. Jealousy is the blindest of passions, and envy never sees anything save through the green glasses which convert all virtue into vice, and all merit into excuses for murder. We have already seen that Josephs conduct toward his brethren was commendable and in every instance meant for their good. But as the belligerent Israelites resented Moses plea for peace between brethren, so these sons of Leah and the concubines interpreted Josephs just report of their behavior as bad tattling. How many a noble Christian man has been insulted and cruelly criticised because, forsooth, he tried to get people to live right and when they would not, reported their sins to the church!
The modern martyr is that noble Joseph who keeps out of fights himself and says to his brethren, You must behave or I shall be compelled to report you to our spiritual mother. Yes, it is one of the most significant suggestions of the sham of modern profession that it will brook no correction from the brother of tenderest love, yea, even from the officials of the church of God elected for the very purpose of counsel and, when needful, of correction.
Again, how many, Joseph-like, are hated because they have had some dream of position, influence and real worth? You have heard it said, There is one black sheep in every flock. Yes, and the converse is equally true, In a black flock one white sheep appears. In most families there is one child that early comes into possession of that broader view of character, conduct and life. How often his first utterance of the hope for the future, that has grown big within his breast, is met with some expression of contempt for such pretensions, or scorn for such pride of heart! Josephs experience and Davids has been known to the bleeding heart of many a precocious boy. An education has been resolved upon, and he begins the long climb of attainments ladder alone. It would seem enough that he should struggle single-handed, and without assistance or sympathy, but how often he must make his way upward, carrying in memory the bitter reproaches and keen sarcasm of his brothers who see nothing in his dream save concentrated egotism and vain conceit!
If any reader has suffered at one or more of these points, I come to say, Be not discouraged! Retrace your steps in nothing! Be slow to conclude you are wrong, or that it is of no use to labor against such opposition. Christ experienced it all boiled down to its last bitterness and yet, when it did its final work of lifting Him to the cross, it only hastened His crown. Josephs brethren can sell him, but if he is always right the Lord will be with him, and the sale into slavery is only an additional push toward the waiting throne.
Now for our second suggestion,
And Josephs master took him and put him into prison. But the Lord was with Joseph (Gen 39:20-21).
INNOCENCE CANNOT BE EFFECTUALLY DISHONORED.
People sometimes make the mistake of affirming that an innocent man cannot be injured. On the contrary, history is rife with illustrations of the fact that no character is so easily sullied as that of the purest and best of men and women. The principle is easy of explanation. The whiter the sheet of paper the easier it is for dirty fingers to leave their track. Some people have the impression that after all preachers and other religious people are about as capable of immoralities as are the members of any other circle. Alas! for the poisoning power of a sensational and truthless press! Many a Joseph has been silenced, and even banished for a while by such confessed lovers of the profession. They know the ease with which that lord, Public Opinion is excited to jealousy and cruel judgment. They know, too, the inability of the best man to defend himself when accused of the meanest crimes, and so they clap their hands and seek on the spotted hounds of slander. Let us ever be slow in believing charges that are calculated to humble the best reputations to the dust, and wrong the most innocent by robbing them of their good name, and opening for them the door into some dungeon of shame!
Joseph may submit to the inevitable, and under the ban of the law, languish in silence, but God has a reckoning to make, and then the Hamans will swing on the gallows, and the Mordecais ride in the royal chariot and dictate to the throne.
Innocent men, however, can best afford to be lied about and wronged, since truth has wonderful powers of coming abroad. So far as the record of Scripture goes, Joseph complains in never a word. Who doubts that by faith he saw his final triumph; and said in his heart of that prison what the three Hebrew children, of a later time, said of the fiery furnace, Our God whom we serve is able to deliver us, and He will deliver us. The innocent and righteous man, and he alone, can employ such words and give to them their weight. I come more and more to think that no enemy can effectually injure him who walks uprightly, loves the truth and obeys God.
Dr. Talmage tells how, some years ago, two professed temperance lecturers speaking in Ohio, and taking the unusual course for that class of men, maligned Christians and preachers. Among other things they claimed to be well acquainted with Dr. Talmage and declared that their former drunkenness began with drinking wine from that clergymans table. Talmage, indignant over such a charge, went to Patrick Campbell, then chief of the Brooklyn police, and requested his company to Ohio to effect the arrest of the libelous orators. Campbell only smiled and said, Do not waste your time by chasing these men. Go home and do your work, and they can do you no harm. The advice was taken, and the falsehood died of weakness, if indeed it was not stillborn. There is not a scandal in the power of the tongue strong enough to blight the life that loves innocence and clings to God. Joseph may be imprisoned and never entertain the thought of breaking jail, and yet there are not doors enough in all the dungeons of Egypt to keep him in the narrow cell. Butlers will need his help, the king will require his wisdom and God will bring him forth. This brings us to a third lesson.
And Pharaoh said unto Joseph, Thou shalt he over my house and according unto thy mind shall all my people be ruled, Only in the throne shall I he greater than thou (Gen 41:39-40).
PRISONS WILL NOT HOLD THE MAN FIT TO BE PREMIER.
I know of few things that will so certainly effect recognition as merit. You cant sell into slavery the man who has it. You may set a price on him and be paid it, but you cant enslave him. There was an old colored man who trotted me on his knees the year the Civil War began. He never was a slave. He was always free! He would have been free on the southern plantations where masters rode with revolver in pocket and whip in hand. You cant enslave the man who makes himself needful to you at every turn. You can put him in prison but an hour later you will need him and bring him out again. Darius once had Daniel put into a lions den. But Daniel was still freer than the king. He curled himself up in a corner of that cage and slept, while Gods angel watched with his hand at the hungry mouths. But the king went to his palace and passed the night in fasting, and his sleep went from him, and very early in the morning he made haste to see if the Hebrew was yet alive, without whom the kingdom could not run; and so Daniel prospered in the reign of Darius and in the reign of
Cyrus the Persian. The city authorities at Philippi tried imprisoning Paul and Silas, but next day they came and let them forth and gave them full permission to depart in freedom. You may bind the body of Zedekiah with fetters of brass, and carrying him away to Babylon, imprison him for life; but he, in whom the spirit of Joseph is, must yet rule in the throne.
Moreover he called for a famine upon the land; he brake the whole staff of bread. He sent a man before them, even Joseph, who was sold for a servant; whose feet they hurt with fetters; he was laid in iron. Until the time that his word came, the word of the Lord tried him. The king sent and loosed him; even the ruler of the people, and let him go free. He made him lord of his house and ruler of all his substance; to bind his princes at his pleasure and teach his senators wisdom (Psa 105:16-22).
Men are slow at times to discern merit, but even jailbirds will feel its power and witness to its presence. The incidental remarks in Acts, which say of the midnight song of Silas and Paul and the prisoners heard them, is not more significant than the sentence which informs us of Joseph that he was in favor in the sight of the keeper of the prison. Let no man flatter himself that he has great virtues but the world is ignorant of them. Goodness is power and will be felt, and the worlds wise men will be discovered, though a very prison seek to both hide and silence them. God knows the nooks of the universe and when there is need of a man he will find the fittest one in some corner and bring him forth.
When Saul has uncrowned himself, there is a shepherd youth known to God upon whom the mantle will fall. When Eli is old and his family are an offense to heaven, there is a boy in the temple trained, though the great outside world has never heard his name. When famine threatens Egypt and the king is unequal to the task of averting it, Joseph is lying in wait, ready to take the place by Divine appointment.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.
Gen. 46:1. Beersheba.] This was the frontier town, where Abraham and Isaac had acknowledged God (Gen. 21:33; Gen. 26:24-25).
Gen. 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 Gods 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.Gen. 46:1-7
THE MIGRATION OF JACOBS 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 worlds history. Israel was Gods illuminated clock set in the dark steeple of time.
II. It was the fulfilment of the Divine plan. Jacobs migration to Egypt was the accomplishment of prophecy (Gen. 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 Jacobs 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. (Gen. 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. (Gen. 46:1.) Thus he recognises the family covenant. He remembered the word which the Lord spake to Abraham. (Gen. 15:13.) He saw how wonderfully Josephs 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. (Gen. 21:33; Gen. 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. (Gen. 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 peoples 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 Gods will that he should go there.
3. The protection of God is promised. Fear notI will go down with thee into Egypt. (Gen. 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
Gen. 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 fathers God, and I will build Him an habitation.(Bush.)
Jacobs 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.)
Gen. 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 Jacobs 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.)
Gen. 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 Gods power might the more appear in the fire from heaven.(Trapp.)
Gen. 46:4. That was as good security as could be. For if Csar could say to the fearful pilot in a terrible storm, Be of good cheer, thou carryest Csar and Csars 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.)
Gen. 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 fathers 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. (Gen. 29:1.)(Trapp.)
Gen. 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.)
Gen. 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.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
3. Joseph as Prime Minister of Egypt (Gen. 41:46 to Gen. 47:31)
46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 47 And in the seven plenteous years the earth brought forth by handfuls. 48 And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. 49 And Joseph laid up grain as the sand of the sea, very much, until he left off numbering; for it was without number. 50 And unto Joseph were born two sons before the year of famine came, whom Asenath, the daughter of Poti-phera priest of On, bare unto him. 51 And Joseph called the name of the firstborn Manasseh; For, said he, God hath made me forget all my toil, and all my fathers house. 52 And the name of the second called he Ephraim: For God hath made me fruitful in the land of my affliction. 53 And the seven years of plenty, that was in the land of Egypt, came to an end. 54 And the seven years of famine began to come, according as Joseph had said: and there was famine in all lands; but in all the land of Egypt there was bread. 55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. 56 And the famine was over all the face of the earth: and Joseph opened all the storehouses, and sold unto the Egyptians; and the famine was sore in the land of Egypt. 57 And all countries came into Egypt to Joseph to buy grain, because the famine was sore in all the earth.
42 Now Jacob saw that there was grain in Egypt, and Jacob said unto his sons, Why do ye look one upon another? 2 And he said, Behold, I have heard that there is grain in Egypt: get you down thither, and buy for us from thence; that we may live, and not die. 3 And Josephs ten brethren went down to buy grain from Egypt. 4 But Benjamin, Josephs brother, Jacob sent not with his brethren; for he said, Lest peradventure harm befall him. 5 And the sons of Israel came to buy among those that came: for the famine was in the land of Canaan. 6 And Joseph was the governor over the land; he it was that sold to all the people of the land. And Josephs brethren came, and bowed down themselves to him with their faces to the earth. 7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly with them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food. 8 And Joseph knew his brethren, but they knew not him. 9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. 10 And they said unto him, Nay, my lord, but to buy food are thy servants come. 11 We are all one mans sons; we are true men, thy servants are no spies. 12 And he said unto them, Nay, but to see the nakedness of the land ye are come. 13 And they said, We thy servants are twelve brethren, the sons of one man in the land of Canaan; and behold, the youngest is this day with our father, and one is not. 14 And Joseph said unto them, That is it that I spake unto you, saying, We are spies: 15 hereby ye shall be proved: by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. 16 Send one of you, and let him fetch your brother, and ye shall be bound, that your words may be proved, whether there be truth in you: or else by the life of Pharaoh surely ye are spies. 17 And he put them all together into ward three days.
18 And Joseph said unto them the third day, This do, and live; for I fear God: 19 if ye be true men, let one of your brethren be bound in your prison-house; but go ye, carry grain for the famine of your houses: 20 and bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so. 21 And they said one to another, We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. 22 And Reuben answered them saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore also, behold, his blood is required. 23 And they knew not that Joseph understood them; for there was an interpreter between them. 24 And he turned himself about from them and wept; and he returned to them, and spake to them, and took Simeon from among them, and bound him before their eyes. 25 Then Joseph commanded to fill their vessels with grain, and to restore every mans money into his sack, and to give them provisions for the way; and thus was it done unto them.
26 And they laded their asses with their grain, and departed thence. 27 And as one of them opened his sack to give his ass provender in the lodging-place, he espied his money; and, behold, it was in the mouth of his sack. 28 And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they turned trembling one to another saying, What is this that God hath done unto us? 29 And they came unto Jacob their father unto the land of Canaan, and told him all that had befallen them, saying, 30 The man, the lord of the land, spake roughly with us, and took us for spies of the country. 31 And we said unto him, We are true men; we are no spies: 32 we are twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan. 33 And the man, the lord of the land, said unto us, Hereby shall I know that ye are true men: leave one of your brethren with me, and take grain for the famine of your houses, and go your way; 34 and bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffic in the land.
35 And it came to pass as they emptied their sacks, that behold, every mans bundle of money was in his sack: and when they and their father saw their bundles of money, they were afraid. 36 And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me. 37 And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again. 38 And he said, My son shall not go down with you; for his brother is dead, and he only is left: if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to Sheol.
43 And the famine was sore in the land. 2 And it came to pass, when they had eaten up the grain which they had brought out of Egypt, their father said unto them, Go again, buy us a little food. 3 And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you. 4 If thou wilt send our brother with us, we will go down and buy thee food: 5 but if thou wilt not send him, we will not go down; for the man said unto us, Ye shall not see my face, except your brother be with you. 6 And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother? 7 And they said, The man asked straightly concerning ourselves, and concerning our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we in any wise know that he would say, Bring your brother down? 8 And Judah said unto Israel his father, Send the land with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones. 9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever: 10 for except we had lingered, surely we had now returned a second time. 11 And their father Israel said unto them, If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and myrrh, nuts, and almonds; 12 and take double money in your hand; and the money that was returned in the mouth of your sacks carry again in your hand; peradventure it was an oversight: 13 take also your brother, and arise, go again unto the man: 14 and God Almighty give you mercy before the man, that he may release unto you your other brother and Benjamin. And if I be bereaved of my children, I am bereaved. 15 And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.
16 And when Joseph saw Benjamin with them, he said to the steward of his house, Bring the men into the house, and slay, and make ready; for the men shall dine with me at noon. 17 And the man did as Joseph bade; and the man brought the men to Josephs house. 18 And the men were afraid, because they were brought to Josephs house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses. 19 And they came near to the steward of Josephs house, and they spake unto him at the door of the house, 20 and said, Oh, my lord, we came indeed down at the first time to buy food: 21 and it came to pass, when we came to the lodging-place, that we opened our sacks, and, behold, every mans money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand. 22 And other money have we brought down in our hand to buy food: we know not who put our money in our sacks. 23 And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: 1 had your money. And he brought Simeon out unto them. 24 And the man brought the men into Josephs house, and gave them water, and they washed their feet; and he gave their asses provender. 25 And they made ready the present against Josephs coming at noon: for they heard that they should eat bread there.
26 And when Joseph came home, they brought him the present which was in their hand into the house, and bowed down themselves to him to the earth. 27 And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive? And they said, Thy servant our father is well he is yet alive. And they bowed the head, and made obeisance. And he lifted up his eyes, and saw Benjamin his brother, his mothers son, and said, Is this your youngest brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son. 30 And Joseph made haste; for his heart yearned over his brother: and he sought where to weep; and he entered into his chamber, and wept there. 31 And he washed his face, and came out; and he refrained himself, and said, Set on bread. 32 And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians. 33 And they sat before him, the first-born according to his birthright, and the youngest according to his youth: and the men marvelled one with another. 34 And he took and sent messes unto them from before him: but Benjamins mess was five times so much as any of theirs. And they drank, and were merry with him.
44 And he commanded the steward of his house, saying, Fill the mens sacks with food, as much as they can carry, and put every mans money in his sacks mouth. 2 And put my cup, the silver cup, in the sacks mouth of the youngest, and his grain money. And he did according to the word that Joseph had spoken. 3 As soon as the morning was light, the men were sent away, they and their asses. 4 And when they were gone out of the city, and were not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? 5 Is not this that in which my lord drinketh, and whereby he indeed divineth? ye have done evil in so doing. 6 And he overtook them, and he spake unto them these words. 7 And they said unto him, Wherefore speaketh my lord such words as these? Far be it from thy servants that they should do such a thing. 8 Behold, the money, which we found in our sacks mouth, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lords house silver or gold? 9 With whomsoever of thy servants it be found, let him die, and we also will be my lords bondsmen. 10 And he said, Now also let it be according unto your words: he with whom it is found shall be my bondman; and ye shall be blameless. 11 Then they hasted, and took down every man his sack to the ground, and opened every man his sack. 12 And he searched, and began at the eldest, and left off at the youngest: and the cup was found in Benjamins sack. 13 Then they rent their clothes, and laded every man his ass, and returned to the city.
14 And Judah and his brethren came to Josephs house; and he was yet there: and they fell before him on the ground. 15 And Joseph said unto them, What deed is this that ye have done? know ye not that such a man as I can indeed divine? 16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold we are my lords bondmen, both we and he also in whose hand the cup is found. 17 And he said, Far be it from me that I should do so: the man in whose hand the cup is found, he shall be my bondman; but as for you, get you up in peace unto your father.
18 Then Judah came near unto him, and said, Oh, my lord, let thy servant, I pray thee, speak a word in my lords ears, and let not thine anger burn against thy servant; for thou art even as Pharaoh. 19 My lord asked his servants, saying, Have ye a father, or a brother? 20 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother; and his father loveth him. 21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. 22 And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. 23 And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. 24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord. 25 And our father said, Go again, buy us a little food. 26 And we said, We cannot go down: if our youngest brother be with us, then will we go down; for we may not see the mans face, except our youngest brother be with us. 27 And thy servant my father said unto us, Ye know that my wife bare me two sons: 28 and the one went out from me, and I said, Surely he is torn in pieces; and I have not seen him since: 29 and if ye take this one also from me, and harm befall him, ye will bring down my gray hairs with sorrow to Sheol. 30 Now therefore when I come to thy servant my father, and the lad is not with us; seeing that his life is bound up in the lands life; 31 it will come to pass, when he seeth that the lad is not with us, that he will die: and thy servants will bring down the gray hairs of thy servant our father with sorrow to Sheol. 32 For thy servant became surety for the land unto my father, saying, If I bring him not unto thee, then shall I bear the blame to my father for ever. 33 Now therefore, let thy servant, I pray thee, abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. 34 For how shall I go up to my father, if the lad be not with me? lest I see the evil that shall come on my father.
45 Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. 2 And he wept aloud: and the Egyptians heard, and the house of Pharaoh heard. 3 And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence. 4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. 5 And now be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. 6 For these two years hath the famine been in the land: and there are yet five years, in which there shall be neither plowing nor harvest. 7 And God sent me before you to preserve you a remnant in the earth, and to save you alive by a great deliverance. 8 So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and ruler over all the land of Egypt. 9 Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not; 10 and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy childrens children, and thy flocks, and thy herds, and all that thou hast: 11 and there will I nourish thee; for there are yet five years of famine; lest thou come to poverty, thou, and thy household, and all that thou hast. 12 And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. 13 And ye shall tell my father of all my glory in Egypt, and of all that ye have seen: and ye shall haste and bring down my father hither. 14 And he fell upon his brother Benjamins neck, and wept; and Benjamin wept upon his neck. 15 And he kissed all his brethren, and wept upon them: and after that his brethren talked with him.
16 And the report thereof was heard in Pharaohs house, saying, Josephs brethren are come; and it pleased Pharaoh well, and his servants. 17 And Pharaoh said unto Joseph, Say unto thy brethren, This do ye: lade your beasts, and go, get you unto the land of Canaan; 18 and take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land. 19 Now thou art commanded, this do ye: take your wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come. 20 Also regard not your stuff; for the good of all the land of Egypt is yours.
21 And the sons of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way. 22 To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment. 23 And to his father he sent after this manner: ten asses laden with the good things of Egypt, and ten she-asses laden with grain and bread and provision for his father by the way. 24 So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way. 25 And they went up out of Egypt, and came into the land of Canaan unto Jacob their father. 26 And they told him, saying Joseph is yet alive, and he is ruler over all the land of Egypt. And his heart fainted, for he believed them not. 27 And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: 28 and Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.
46 And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac. 2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob, And he said, Here am I. 3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: 4 I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes. 5 And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. 6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: 7 his sons, and his sons sons with him, his daughters, and his sons daughters, and all his seed brought he with him into Egypt.
8 And these are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacobs first-born. 9 And the sons of Reuben: Hanoch, and Pallu, and Hezron, and Carmi. 10 And the sons of Simeon: Jemuel, and Jamin, and Ohab, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. 11 And the sons of Levi: Gershon, Kohath, and Merari. 12 And the sons of Judah: Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul. 13 And the sons of Issachar: Tola, and Puvah, and lob, and Shimron. 14 And the sons of Zebulun: Sered, and Elon, and Jahleel. 15 These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three. 16 And the sons of Gad: Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli. 17 And the sons of Asher: Imnah, and Ishvah, and lshvi, and Beriah, and Serah their sister; and the sons of Beriah: Heber, and Malchiel. 18 These are the sons of Zilpah whom Laban gave to Leah his daughter; and these she bare unto Jacob, even sixteen souls. 19 The sons of Rachel Jacobs wife: Joseph and Benjamin. 20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-phera priest of On, bare unto him. 21 And the sons of Benjamin: Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. 22 These are the sons of Rachel who were born to Jacob; all the souls were fourteen. 23 And the sons of Dan: Hushim. 24 And the sons of Naphtali: Jahzeel, and Guni, and Nezer, and Shillem. 25 These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare unto Jacob: all the souls were seven. 26 All the souls that came with Jacob into Egypt, that came out of his loins, besides Jacobs sons wives, all the souls were threescore and six; 27 and the sons of Joseph, who were born to him in Egypt, were two souls: all the souls of the house of Jacob, that came into Egypt, were threescore and ten.
28 And he sent Judah before him unto Joseph, to show the way before him unto Goshen; and they came into the land of Goshen. 29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and he presented himself unto him, and fell on his neck, and wept on his neck a good while. 30 And Israel said unto Joseph, Now let me die, since I have seen thy face, that thou art yet alive. 31 And Joseph said unto his brethren, and unto his fathers house, I will go up, and tell Pharaoh, and will say unto him, My brethren, and my fathers house, who were in the land of Canaan, are come unto me; 32 and the men are shepherds, for they have been keepers of cattle; and they have brought their flocks, and their herds, and all that they have. 33 And it shall come to pass, when Pharaoh shall call you, and shall say, what is your occupation? 34 that ye shall say, Thy servants have been keepers of cattle from our youth even until now, both we and our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.
47 Then Joseph went in and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen. 2 And from among his brethren he took five men, and presented them unto Pharaoh. 3 And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and our fathers. 4 And they said unto Pharaoh, To sojourn in the land are we come; for there is no pasture for thy servants flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen. 5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee; 6 the land of Egypt is before thee; in the best of the land make thy father and thy brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any able men among them, then make them rulers over my cattle. 7 And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. 8 And Pharaoh said unto Jacob, How many are the days of the years of thy life? 9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are a hundred and thirty years: few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. 10 And Jacob blessed Pharaoh, and went out from the presence of Pharaoh. 11 And Joseph placed his father and his brethren, 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 nourished his father, and his brethren, and all his fathers household, with bread, according to their families.
13 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and the land of Canaan fainted 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, for the grain which they bought: and Joseph brought the money into Pharaohs house. 15 And when the money was all spent 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 our money faileth. 16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail. 17 And they brought their cattle unto Joseph; and Joseph gave them bread in exchange for the horses, and for the flocks, and for the herds, and for the asses: and he fed them with bread in exchange for all their cattle for that year. 18 And when that year was ended, they came unto him the second year, and said unto him, We will not hide from my lord, now that our money is all spent; and the herds of cattle are my lords; there is nought left in the sight of my lord, but our bodies, and our lands: 19 wherefore should 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, and that the land be not desolate.
20 So Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine was sore upon them: and the land became Pharaohs. 21 And as for the people, he removed them to the cities from one end of the border of Egypt even to the other end thereof. 22 Only the land of the priests bought he not: for the priests had a portion from Pharaoh, and did eat their portion which Pharaoh gave them; wherefore they sold not their land. 23 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. 24 And it shall come to pass at the ingatherings, that ye shall give a fifth 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 of your little ones. 25 And they said, Thou hast saved our lives: let us find favor in the sight of my lord, and we will be Pharaohs servants. 26 And Joseph made it a statute concerning the land of Egypt unto this day, that Pharaoh should have the fifth; only the land of the priests alone became not Pharaohs.
27 And Israel dwelt in the land of Egypt, in the land of Goshen; and they gat them possessions therein, and were fruitful, and multiplied exceedingly. 28 And Jacob lived in the land of Egypt seventeen years: so the days of Jacob, the years of his life, were a hundred forty and seven years. 29 And the time drew near that Israel must die: and he called his son Joseph, and said unto him, If now I have found favor 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; 30 but when I sleep with my fathers, thou shalt carry me out of Egypt, and bury me in their burying-place. And he said, I will do as thou hast said. 31 And he said, Swear unto me: and he sware unto him. And Israel bowed himself upon the beds head.
(1) Josephs Administration (Gen. 41:46-57). For the first seven years of his administration Joseph went throughout Egypt and gathered up the produce of the land that was needed to preserve the nation in the period of famine that was to follow. All the food of the land, Gen. 41:48, a general expression that must be viewed as limited to the proportion of one-fifth of the crop (Gen. 41:34). It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn [grain] enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth (Jamieson). The Oriental hyperbole here must be understood as actualized in the form of a royal impost: the ordinary royal impost appears to have been a land tax of one-tenth; hence this was a double tithe. (It must be noted that Joseph was thirty years of age when he entered upon the office of Vizier of Egypt. Note Gen. 41:38, in which the Pharaoh spoke of Joseph as a man in whom the spirit of God is. that is, the spirit of supernatural insight and wisdom. Evidently Joseph had been in Egypt thirteen years as a slave, and at least had spent at least three years in prison, after ten years in Potiphars house. This promotion of Joseph, from the position of a Hebrew slave pining in prison to the highest post of honor in the Egyptian kingdom, is perfectly conceivable, on the one hand, from the great importance attached in ancient times to the interpretation of dreams and to all occult sciences, especially among the Egyptians, and on the other hand, from the despotic form of government in the East; but the miraculous power of God is to be seen in the fact, that God endowed Joseph with the gift of infallible interpretation, and so ordered the circumstances that this gift paved the way for him to occupy that position in which he became the preserver, not of Egypt alone, but of his own family. And the same hand of God, by which he had been so highly exalted after deep degradation, preserved him in his lofty post of honor from sinking into the heathenism of Egypt; although, by his alliance with the daughter of a priest of the sun, the most distinguished caste in the land, he had fully entered into the national associations and customs of the land (K-D, 352). How gloriously does God compensate to go with them, lest some calamity befall him as he believed had occurred to Joseph. Imagine Josephs surprise when, in receiving the various delegations, he discovered his own brothers bowing down to him with their faces to the earth. At least twenty years had passed before Josephs boyhood dreams were fulfilled. He first dreamed when seventeen years of age (Gen. 37:2). He appeared before Pharaoh thirteen years later (Gen. 41:46). The seven years of plenty followed. Then came the years of famine. This meant that his brothers had not seen him for at least twenty years. He knew them, but they were unable to recognize him in his new role of splendor and authority (HSB, 67). Joseph received them harshly, first accusing them of being spies, that is, of hunting out the unfortified parts of the kingdom that would be easily accessible to a foe. When they explained who they were, protesting they were not spies but servants, Joseph put them into custody for three days. Relenting, however, at the end of this time, he released them, demanding that one of the group remain in prison, but allowing the other nine to return home with grain for their families. He retained Simeon in custody, as a pledge that they should return with their younger brother, a procedure which he demanded in order that it might be proved that they were not spies. (We can hardly think that this charge of spying was completely out of line with the facts in the case. What evidence did Joseph have as yet that these brothers had abandoned any of their disposition to deceive?) He had Simeon bound before their eyes, to be detained as a hostage (not Reubenfor he had overheard Reuben reminding them of his attempt to dissuade them from killing him, a disclosure which must have opened Josephs eyes and fairly melted his heartbut Simeon the next in age). He then ordered his men to fill their sacks with corn, to give each one back his money putting it in his sack, and providing them with food for the journey, Gen. 41:26-38; Thus they started home with their asses laden with the corn, When they reached their first halting-place for the night, one of them opened his sack to feed his beast and found his money in it, The brothers looked on this as incomprehensible except as a divine punishment, and neglected in their alarm to look into the rest of the sacks. On their arrival at home, they told their father Jacob all that had happened. But when they emptied their sacks, and to their own and their fathers terror, found their bundles of money in their separate sacks, Jacob burst out with recriminations, You are making me childless! Joseph is gone, and Simeon is gone, and ye will take Benjamin! All this falls on me! Reuben then offered his own two sons as pledges for Benjamins safe return, if Jacob would entrust him to his care: Jacob might slay them, if he did not bring Benjamin backabout the costliest offer a son could make to a father. But Jacob refused to let Benjamin go.
(3) Second Visit of Josephs Brothers (Gen. 43:1 to Gen. 45:28). Famine at last compelled Jacob to yield and to send Benjamin with his older brothers to Egypt to buy corn; however, the old man strictly charged his sons to propitiate the Egyptian ruler by presents and to take double money, lest that which they had discovered in their sacks should have been placed there inadvertently. On their arrival in Egypt, Joseph ordered his steward to take them to his house and make ready the noonday meal. The brothers were now frightened, and on reaching the house they explained to the steward the restoration of their money, but he replied that he had received it, and must have been their God who restored it; he further reassured them by bringing out Simeon. Joseph soon followed his brethren and the meal was served, but Joseph sat at one table, his brethren at another, and the Egyptians at a third, as shepherds were an abomination to the Egyptians. The brothers were entertained liberally, but were surprised at finding themselves placed at their table exactly in the order of their ages, and that Joseph sent a fivefold portion to Benjamin. The next morning they left the city, but Joseph had first commanded his steward to restore the money as before, and to place his silver cup in Benjamins sack. They had not, therefore, proceeded far before the steward overtook them and charged them with robbery. They immediately protested their innocence, challenged investigation, and invoked death on the man who would be found guilty. But the cup was found with Benjamin, and the distressed brothers were compelled to return to Joseph. Judah now made to the supposed Egyptian ruler a touching relation of the disappearance of Joseph, and of Jacobs special affection for Benjamin; and then, after stating that the death of their aged father would certainly follow the detention of his beloved young son, he offered to abide himself as bondman if the lad were permitted to return. Joseph now understood so many things he had not understood before, e.g., how is was that, as he thought, his father had forgotten him, how that the brothers had paid for their deception, what Reuben had done to try to save him, what Judah had done later to save him from being killed, etc. Everything began to fall into a mosaic of Divine Providence. Joseph could refrain no longer from disclosing his identity. He told the brothers that the one whom they had sold for a slave had become the Vizier of Egypt, and that he now realized that God had used these means of bringing him into this position in order that he might save his household from famine. He assured them of his hearty forgiveness, and invited both them and their father to settle in Egypt during the remaining years of famine. The invitation was seconded by the Pharaoh, and wagons, and changes of raiment, and asses laden with provisions were sent by the king and Joseph for the accommodation of the children of Israel. (The story of Josephs reconciliation with his brothers is another of those human interest stones the like of which is found only in the Bible). Thus the stage was set for the period of bondage, the glorious deliverance under Moses, and the final occupancy of the Land of Promise, just as all this had been foretold to Abraham long before (Gen. 15:12-16). Josephs realization came at last that his humiliation and exaltation had been the work of Providence looking toward the saving of Israel (as a people) for their great mission, that of preserving belief in the living and true God, that of preparing the world for Messiah, and that of presenting Messiah to the world (Gen. 45:5-8).
(4) The Israelites Migrate to Egypt (Gen. 46:1 to Gen. 47:12). When the brothers returned from Egypt the second time, the venerable father Jacob could hardly believe their report. But when he saw the wagons that Joseph had sent to move him and his house, he cried: It is enough; Joseph my son is still alive: I will go and see him before I die. Accordingly he set out on the journey. The brothers doubtless had told him of their treatment of Joseph, but Jacob could readily forgive them now that he knew Joseph was alive. Jacobs early life had been one of deceit; he had, in turn been deceived himself; now, however, he could look forward to seeing his beloved Joseph once more. At Beersheba, he offered sacrifices. And God spake unto Israel in the visions of the night telling him to go on down into Egypt, promising to make of him a great nation, promising to go down with him and bring him out again (that is, He would surely recover his body for interment in Canaan, should he die in Egypt, and his descendants for settlement in the land of their inheritance); and promising that Joseph should put his hand upon his [fathers] eyes (that is, perform the last offices of affection by closing his eyes in death, a service upon which the human heart in all ages has set the highest value (cf. PCG, 501). So Jacob and his retinue arrived in Egypt, with his sixty-four sons and grandsons, one daughter, Dinah, and one granddaughter, Sarah, numbering in all sixty-six persons (Gen. 46:26). These, with Jacob himself, and Joseph and Josephs two sons, made seventy persons (Gen. 41:27); while the sixty-six persons, with his nine sons wives, made the seventy-five persons mentioned in Act. 7:14. The following table will make this clear (from OTH, 122123):
The children of Leah, 32, viz.,
1.
Reuben and four sons
5
2.
Simeon and six sons
7
3.
Levi and three sons
4
4.
Judah and five sons (of whom two
were dead) and two grandsons
6
5.
Issachar and four sons
5
6.
Zebulun and three sons
4
Dinah
1
The children of Zilpah, considered as Leahs, 16, viz.,
7.
Gad and seven sons
8
8.
Asher: four sons, one daughter, and two grandsons
8
The children of Rachel, 14, viz.,
9.
Joseph (see below)
10.
Benjamin and ten sons
11
The children of Bilhah, considered as Rachels, 7, viz.,
11.
Dan and one son
2
12.
Naphtali and four sons
5
Total of those who came with Jacob into Egypt
66
To these must be added Jacob, Joseph, and his two sons
4
Total of Israels house
70
Benjamins sons are evidently added to complete the second generation, for Benjamin was only 25 years old, and the tone of the whole narrative is scarcely consistent with his yet having a family.
Upon their arrival in Egypt, Joseph, after a most affecting reunion with his father, presented five of his brothers to the Pharaoh; and the king, on being informed that they were shepherds, a class held in abomination by the Egyptians, we are told, gave them for their separate abode the land of Goshen or Rameses (Gen. 47:6; Gen. 47:11), which was the best pasture land in Egypt, and intrusted to them his own flocks, while Joseph supplied them with bread during the remaining five years of famine. That they were tillers of the land as well as shepherds is clear from their being employed in all manner of service in the field (Exo. 1:14), and from the allusion of Moses to Egypt, where thou sowedst thy seed and wateredst it (Deu. 11:10).
(5) Economic Policies of Joseph During the Famine (Gen. 47:13-27). In contrast to the happy condition of Josephs father and brothers in the land of Goshen, the Biblical record next depicts the state of privation in Egypt. In need of food, the Egyptians presented themselves to Joseph to explain their plight. On the first such occasion, Joseph purchased their cattle, allowing them bread in exchange for horses, flocks, herds, and asses. When the Egyptians presented themselves a second time, they had nothing to exchange for food except their lands. Thereupon Joseph secured the lands of the Egyptian people for Pharaoh, because they received an allotment of food at Pharaohs expense. This introduced the feudal system into Egypt: the system of land tenure. Seed was allotted to the Egyptians on condition that one-fifth of the produce land would revert to Pharaoh. Although this act of Joseph involved a measure of humiliation, including the surrender of lands to the state, it made possible a strong central government which could take measures to prevent famines. The life of Egypt depends upon the Nile, and all the inhabitants of the Nile Valley must cooperate if the the water is to be used efficiently. The government was in a position to regulate the use of Nile water and also to begin a system of artificial irrigation by means of canals which could carry the waters of the river to otherwise inaccessible areas. Josephs economic policy is described with no hint as to either approval or censure. Some have thought that Joseph drove a hard bargain and took advantage of the conditions to enhance the power of the throne. That the emergency resulted in a centralization of authority is clear. There is no hint that Joseph, personally, profited from the situation, however. On the contrary, the people said to Joseph, Thou bast saved our lives (Gen. 47:25). Many, doubtless, resented the necessity of being moved, but in famine conditions it was necessary to bring the population to the store-cities where food was available. Convenience must be forgotten in a life-and-death situation such as Egypt faced. Joseph thus destroyed the free proprietors and made the king the lord-paramount of the soil, while the people became the hereditary tenants of their sovereign, and paid a fifth of their annual produce as rent for the soil they occupied. The priests alone retained their estates through this trying period (Pfeiffer, The Book of Genesis, 9899). The tax of a fifth of the produce of the fields was not excessive according to ancient standards, we are told. In the time of the Maccabees the Jews paid the Syrian government one-third of the seed (1Ma. 10:30). Egyptologists inform us that large landed estates were owned by the nobility and the governors of the nomes (states) during the Old Empire period (c. 30001900 B.C.). By the New Kingdom (after 1550 B.C.) power was centralized in the person of the Pharaoh. It would appear that Joseph, as Prime Minister, was instrumental in hastening this development. There is no doubt that Egypt was, during the most of the last two millenia of her existence, essentially a feudal state in which the nobility flourished and slaves did all the work. At the end of two years (see Gen. 45:6) all the money of the Egyptians and Canaanites had passed into the Pharaohs territory (Gen. 47:14), At this crisis we do not see how Joseph can be acquitted of raising the despotic authority of his master on the broken fortunes of the people; but yet he made a moderate settlement of the power thus acquired. First the cattle and then the land of the Egyptians became the property of the Pharaoh, and the people were removed from the country to the cities. They were still permitted, however, to cultivate their lands as tenants under the crown, paying a rent of one-fifth of the produce, and this became the permanent law of the tenure of land in Egypt; but the land of the priests was left in their own possession (Gen. 47:15-26) (OTH, 121). It is a well-known fact also that in those ancient times Jewish men were sought as mercenary soldiers by the nations which were vying for hegemony in the area of the Fertile Crescent. This fact does not make the career of Joseph in Egypt an anomaly at all.
The Land of Goshen, or simply Goshen, was evidently known also as the land of Rameses (Gen. 47:11), unless, of course, this latter may have been the name of a district in Goshen. Goshen was between Josephs residence at the time and the frontier of Palestine. Apparently it was the extreme province toward the frontier (Gen. 46:29). The reading of Gen. 46:33-34, indicates that Goshen was hardly regarded as a part of Egypt proper and that it was not peopled by Egyptianscharacteristics that would indicate a frontier region. The next mention of Goshen confirms the previous inference that it lay between Canaan and the Delta (Gen. 47:1; Gen. 47:5-6; Gen. 47:11). It was evidently a pastoral country, where some of the Pharaohs cattle were kept, The clearest indications of the exact location of Goshen are found in the story of the Exodus. The Israelites set out from the town of Raamses (or Rameses) in the land of Goshen, made two days journey to the edge of the wilderness, and in one additional day reached the Red Sea. This was a very fertile section of Egypt, excellent for grazing and certain types of agriculture, but apparently not particularly inviting to the pharaohs because of its distance from the Nile irrigation canals. It extends thirty or forty miles in length centering in Wadi Lumilat and reaches from Lake Timsa to the Nile. It was connected with the name of Rameses because Rameses II. (c. 12901224 B.C.) built extensively in this location at Pithom (Tell er Retabeh) and Rameses (or Raamses) (Zoan-Avaris-Tanis). Tanis was called the House of Rameses (c. 13001100 B.C.) (See Exo. 1:11; Exo. 12:37; cf. UBD, s.v., p. 420).
FOR MEDITATION AND SERMONIZING
Divine Providence: Joseph
A sermon delivered August 20, 1893, by J. W. McGarvey. Originally published by the Standard Publishing Company, Cincinnati, Ohio, in McGarveys Sermons, here reprinted verbatim.
I will read verses four to eight in the forty-fifth chapter of Genesis:
I am Joseph, your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life. For these two years hath the famine been in the land; and yet there are five years in the which there shall neither be earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God.
The story of Joseph is one of those undying narratives which have been of deepest interest to all readers for more than three thousand years, and will be to the end of time. It is interesting to children, to simple-minded people who understand it the least; and it is still more interesting to profound scholars, who understand it the best. (1) It occupies a larger space in the Old Testament than any other personal narrative, except that of Abraham; and have you never wondered why this simple story was allowed so much space? (2) Whether there was any design in it beyond that of entertaining and interesting the reader, as a novel or a fine poem entertains and interests us? (3) And have you never, in studying the story, wondered why Joseph, after he became governor over Egypt and had command of his own time, spent the whole seven years of plenty and two years of famine without going to see his father, who lived only two hundred miles away over a smooth road? And finally, has not the question occurred to you, Why did God select to be the heads of ten of the twelve tribes of His own people, ten men who were so cruel, so inhuman as to take their seventeen year old brother and sell him into bondage in a foreign land? The task that I have undertaken in the discourse this morning, will be to give, as well as I can, an answer to these three questions, and in doing so, to point out a striking example of the providence of God.
In regard to the design of allowing this story to occupy so much space, I think I may safely say that there is nothing recorded in this Holy Book, which has no higher purpose than to entertain and interest the reader. There is always in the divine mind something beyond and higher than that. If you will read a little further back in the book of Genesis, you will find that on a certain occasion, God, after having promised Abraham again and again that he should have offspring who would inherit the land of Canaan as their possession, commanded him one day to slaughter some animals and lay them in two rows. He did so, and seeing that the birds of prey were gathering to devour them, he stood guard and drove them away until night came, and they went to roost. Then he also fell asleep, and a horror of great darkness fell upon him. I suppose it was a terrible nightmare. He then heard the, voice of God saying to him, Thy seed shall be strangers in a land that is not theirs, and they shall be afflicted four hundred years. After that, I will judge the nation by whom they shall be afflicted, and bring them out, and bring them into this land, and give it to them as an inheritance. [Gen. 15:12-16]. From these solemn words, Abraham now knows that it is to be four hundred years, and more, before his people will inherit this promised land, and that they shall pass, in the meantime, through four hundred years of bondage and fearful affliction; but that then the good word of the Lord will be fulfilled. It gave him a totally different view of those promises, from that which he had entertained before.
We learn by the subsequent history, that Abraham never did learn that the foreign land in which his people were to be bondmen was Egypt; and that a removal of his posterity to that land was necessary to the fulfillment of Jehovahs words. He lived and died, however, in Canaan. His son Isaac lived one hundred and eighty years, and died and left his children, his servants and his flocks and herds, still in Canaan. Jacob, although he had spent forty years in Paddan-Aram, still lived in Canaan with his twelve sons and his flocks and herds; and up to the very hour when his sons came back from Egypt the second time, and said, Joseph is alive, and is governor over all Egypt, and he saw a long line of wagons coming up and bringing the warm invitation of Pharaoh and Joseph to hasten down and make their home in Egyptup to that hour he had never entertained the idea of migrating to Egypt. He as little thought of it as we do of migrating to the moon. What then was it that brought about, after so many years, that migration of the descendants of Abraham into Egypt, and led to the four hundred years of bondage? You are ready to answer, that the immediate cause of it was the fact that Joseph, the son of Jacob, was now governor over all Egypt, and wanted his father and his brothers to be with him. That is true. But, how had Joseph happened to be governor over all the land of Egypt? You say, the immediate cause of it was, that when he predicted the seven years of plenty and the seven years of famine, he proposed to the king that a man be selected to go out and gather up grain during the years of plenty, to save the people from starving in the years of famine; and that Pharaoh had the good sense to accept the proposal, and to appoint Joseph governor. But then, how is it that Joseph predicted that famine? You say it was the interpretation of Pharaohs dream and so it was. But how did he happen to interpret that dream? You say, because all the magicians of Egypt had been called on to interpret it, and haid failed. They not only could not see the real meaning of it, but they did not venture a supposition as to what it meant. A dream in which a man saw fat cows coming up out of a river! The idea of cows coming up out of a river! And then, other cows, lean cows, coming up out of the same river, and devouring these fat cows, and looking just as lean and thin as they were before! Why, that went outside all the rules for interpreting dreams that the dream interpreters of that age had invented; and they could not give the remotest suggestion as to what it meant. The failure of the magicians then, was one necessary cause of Josephs being called on to interpret the dream. And then, how did Joseph happen to be called on? If that butler had not forgotten his promise to Joseph, made two years before. to speak to the king and have Joseph released out of an imprisonment which was unjust, Joseph would have been released most likely, and might have been anywhere else by this time than in the land of Egypt. The forgetfulness of the butler, who forgot his friend when it was well with himself, was a necessary link in the chain. He says, when all the magicians had failed, I remember now my fault; and he told the king about a young Hebrew whom he met in prison, who interpreted his dream and the bakers, and both came to pass; Me he restored to my office, and the chief baker he hanged. The king immediately sent for Joseph. But how did he happen to interpret the dreams of the butler and the baker? That depended upon their having the dreams, and upon their having those dreams in the prison, and upon Joseph being the man who had charge of the prisoners, and who, coming in and finding the two great officers of the king looking very sad, asked what was the matter. But how did Joseph happen to have the control of the prisoners, so as to have access to these officers? Why, that depended upon the fact that he had behaved himself so well in prison as to win the confidence of the keeper of the jail, and had been promoted, until the management of the whole prison was placed in his hands. Well, how did Joseph happen to be in prison? Why, you will say that the wife of Potiphar made a false accusation against him. But have you not wondered why Potiphar did not kill him? An average Kentuckian would have done it instanter. I think it depended upon the fact that Potiphar knew his wife well and knew Joseph well, and had about as much confidence in Josephs denial as in her accusation. And how did it happen that she had a chance to bring such accusations against Joseph? Because Joseph had won the confidence of his master as a young slave, till he had made him supreme director of everything inside of his house. He had access to every apartment, and provided for his masters table, so that the text tells us there was nothing inside his house that Potiphar knew of, except the food on his table. It was this that gave the opportunity to the bad woman. But then I ask further, How did Joseph happen to be there a house-boy in the house of Potiphar? Well, he bought him. He wanted a house-boy, and went down to the slave market, and found him there and bought him. How did Joseph happen to be in the slave market? Because his brothers sold him. But suppose he had never been sold into Egypt! Would he ever have interpreted dreams? Would he ever have been governor of Egypt? Would he ever have sent for his father and brothers to come down there? But how did he happen to be sold as a slave? If those traders had been fifteen minutes later passing along, Reuben would have taken the boy up and let him loose, and he would have gone back to his father. Everything depended on that. But how did he happen to be in that pit from which Reuben was going to deliver him? You say, they saw him coming from home to the place where they were grazing their flocks, and they remembered those dreams. They said, Behold, the dreamer cometh. Come now therefore, let us slay him and cast him into one of the pits. Then they would see what would become of his dreams. Dissuaded by Reuben from killing him outright, they put him in a pit to die. It was their jealousy that caused them to put him into the pit. But then, how is it that those dreams had excited their jealousy to such a pitch? I do not suppose that they would, if they had not already been jealous because of the coat of many colors. Now we have traced these causes back from one to the other, back, back, back, till we have reached the source of all in the partiality of the old father in giving the coat of many colors. And brethren, let me say here by way of digression, that the history of many a family trouble, with its trials and alienations and distresses, running sometimes through generations, is traceable to jealousy springing from parental partiality. But now, every one of these causes that I have mentioned stands like a link in the long chain by which God, having determined that these Hebrews should dwell in Egypt for four hundred years, after predicting it two hundred years before, draws them down where He wants them to be.
And what are the links in this chain? Some of them are desperately wicked deeds; some of them are good deeds. The fidelity of Joseph; sold to be a slave, but evidently saying within himself, As I have to be the slave of this man, I will be the best slave he has. I will be the most faithful one. I will win his confidence. I will do my duty like a man. And thus he rises. And then the same kind of fidelity when he is cast into prison. As I have to be in prison, I will be the best prisoner in this jail. I will do what I ought to do here in the fear of my God. Thus he rises to the top again; illustrating the fact, and I wish I had young men in abundance to speak this tothat a young man who has true character, unfaltering fidelity, and some degree of energy and ability, can not be kept down in this world. You may put him down, but he will rise again. You may put him down again and again; but he will come up. A young man like that, is like a cork; you may press it under the water, but it will soon pop up again. Oh that the young men of our country had such integrity, such power to resist temptation, such resolution and perseverance, as this Jewish youth had.
So then, this long story is told as an illustration of the providence of God, by which He can bring about His purposes without the intervention of miraculous power except here and there; for in all this long chain of causes God touched the links only twice, directly: once, when He gave power to Joseph to interpret the dreams of the butler and the baker, and once when He gave him power to interpret the dream of Pharaoh. Just those two instances in which the finger of God touched the chain; all the rest were the most natural things in the world, and they brought about Gods design just as effectively as though He had wrought one great miracle to translate Jacob and his children through the air, and plant them on the soil of Egypt. The man who studies the story of Joseph and does not see this in it, has failed to see one of its great purposes. And what is true in bringing about this result in the family of Jacob, may be trueI venture to say, it is truein regard to every family of any importance in this world; and it extends down to the modes by which God overrules our own acts, both good and bad, and those of our friends, and brings us out at the end of our lives shaped and molded as he desires we shall be.
Now let us look for a moment at the second question. Why did Joseph not go and see his father and his brothers during the nine years in which he could have gone almost any day? I think that when we reach the answer we will see another and perhaps a more valuable illustration of the providence of God. In order to understand the motives which actuate men under given circumstances, we must put ourselves in their places and judge of them by the way that we would ourselves feel and act; for human nature is the same the wide world over, and in all the different nations of men. Suppose then, that you were a boy of seventeen. Your brothers have all been away from home, sixty or seventy miles, with the flocks, until your father has become anxious about them, and sends you up to see how they do. You go, as Joseph did, but you fail to find them. While you search you meet a stranger who tells you they are gone to Dothan, fourteen or fifteen miles farther away. With this news Joseph continued his journey, and how his heart leaped at last to see his brothers again! How glad a welcome he expected from them and inquiries about home, and father, and all. But when he came up, he saw a scowl upon every face. Instead of welcoming, they seized him, and with rough hands stripped the coat from his back, dragged him to the mouth of a dry cistern, and let him down in it. Now we will see what will become of his dreams.
How did the boy then feel? I have thought that perhaps he said to himself, My brothers are only trying to scare me. They are just playing a cruel joke on me, and dont mean to leave me here to perish. But perhaps he had begun to think they were in earnest, when he heard footsteps above, and voices. He sees one of their faces looking down, and a rope let down to draw him up, and he thinks the cruel joke is over. But when he is drawn up and sees those strangers there, and hears words about the sale of the boy, and his hands are tied behind him, and he is delivered into their hands, and they start off with him, what would you have thought or felt then? If the thought had come into his mind that it was another joke, he might have watched as the merchants passed down the road, on every rising piece of ground he might have looked back to see if his brothers were coming to buy him back again, and to get through with this terrible joke; but when the whole days journey was passed, and they went into camp at night, and the same the next day, no brothers have overtaken him, what must have been his feelings? When he thought, I am a slave, and I am being carried away into a foreign land to spend the rest of my life as a slave, never to see father and home again, who can imagine his feelings? So he was brought down into Egypt and sold.
But it seems to me that Joseph must have had one thought to bear him up, at least for a time. My father loves me. He loves me more than he does all my brothers. He is a rich man. When he hears that I have been sold into Egypt, he will send one hundred men, if need be, to hunt me up; he will load them with money to buy me back. I trust in my father for deliverance yet. But he is sold into the house of Pharaoh, and years pass by. He is cruelly cast into prison, and years pass by, until thirteen long years of darkness and gloom and sorrow and pain have gone, and he has never heard of his father sending for him. He could have done it. It would have been easy to do, And now, how does he feel toward his brothers and toward his father? Would you have wanted to see those brothers again? And when he found his father had never sent for him, knowing, perhaps, how penurious and avaricious his father had been in his younger days, may he not have said, The old avaricious spirit of my father has come back on him in his declining years, and he loves his money more than he loves his boy? And when that feeling took possession of him, did he want to see his father anymore? Or any of them? Could he bear the thought of ever seeing those brothers again? And could he at last bear the thought of seeing that father who had allowed him to perish, as it were, without stretching out a hand to help him? The way he did feel is seen in one little circumstance. When he was married and his first-born son was placed before him, he named him Manasseh, forgetfulness, Because, he says, God has enabled me to forget my fathers house. The remembrance of home and brothers and father had been a source of constant pain to him; he never could think of them without agony of heart; but now, Thank God, I have forgotten them. Oh, brethren, what a terrible experience a boy must have before he feels a sense of relief and gladness that he has been enabled to forget all about his father and his brothers in his early home! That is the way Joseph felt when Manasseh was born. And would not you have felt so, too?
Everything was going on more pleasantly than he thought it ever could, with himriches, honor, wife, children: everything that could delight the heart of a wise and good manwhen suddenly, one day his steward comes in and tells him that there are ten foreigners who desire to buy some grain. He had a rule that all foreigners must be brought before him before they were allowed to buy grain. Bring them in. They were brought in, and behold, there are his brothers! There are his brothers! And as they approach, they bow down before him. Of course, they could not recognize him, dressed in the Egyptian stylegovernor of Egypt. Even if he had looked like Joseph, it would only have been a strange thing with them to say, He resembles our brother Joseph. There they are. It was a surprising sight to him and a painful one. He instantly determines to treat them in such a way that they will never come back to Egypt again. He says, Ye are spies; to see the nakedness of the land ye are come. No, they say, we are come to buy food; we are all the sons of one man in the land of Canaan. We are twelve brothers. The youngest is with our father, and one is not.
That remark about the youngest awakened a new thought in Joseph. Oh how it brought back the sad hour when his own mother, dying on the way that they were journeying, left that little Benjamin, his only full brother, in the hands of the weeping father! And how it reminded him, that when he was sold, Benjamin was a little lad at home. He is my own mothers child. Instantly he resolves that Benjamin shall be here with him in Egypt, and that these others shall be scared away, so that they will never come back again; so he says, Send one of you, and let him bring your brother, that your words may be proved, or else by the life of Pharaoh ye are spies. He cast them all into prison; but on the third day he went to them and said: I fear God; if ye be true men let one of you be bound in prison, and let the others go and carry food for your houses; and bring your youngest brother to me; so shall your words be verified, and ye shall not die. When he said that, they began to confess to one another their belief about the providential cause of this distress, when Reuben made a speech that brought a revelation to Joseph, He said to his brethren, Spake I not unto you, saying, Do not sin against the child; and ye would not hear. Therefore, behold his blood is required. Joseph learns for the first time that Reuben had befriended him, and this so touched his heart that he turned aside to weep. He passes by Reuben and takes the next to the oldest for the prisoner.
He now gave the directions to his steward to sell them the grain; and why did he order the money to be tied up in the mouth of every mans sack? They were once so mean and avaricious that they sold me for fifteen petty pieces of silver. I will put their silver in the mouths of their sacks, and I will see if they are as dishonest as they were then. If they are, I will never hear of that money again. Not many merchants in these days, if you go in and buy ten dollars worth of goods, will wrap the ten dollars in the bundle to see if it will come back. I will see, thought Joseph, if they are honest.
Time went ona good deal more than Joseph expected, on account of the unwillingness of Jacob to let Benjamin make the journey. But finally the news is brought that these ten Canaanites have returned. They are brought once more into his presence, and there is Benjamin. They still call him the little one and the lad; just as I have had mothers to introduce me to the baby, and the baby would be a strapping fellow six feet high. There he is. Is this your youngest brother of whom you spoke? He waits not for an answer, but exclaims, God be gracious unto thee, my son. He slips away into another room to weep. How near he is now to carrying out his planto having that dear brother, who had never harmed him, to enjoy his honors and riches and glory, and get rid of the others. He has them to dine in his house. That scared them. To dine with the governor! They could not conceive what it meant. Joseph knew. He had his plan formed. He wanted them there to give them a chance to steal something out of the dining-room. They enjoyed the dinner. They had never seen before so rich a table. He says to the steward, Fill the mens sacks with food; put every mans money in his sacks mouth, and put my silver cup in the sacks mouth of the youngest. It was done, and at daylight next morning they were on their journey home. They were not far on the way when the steward overtook them, with the demand, Why have ye rewarded evil for good? Is it not this in which my Lord drinketh, and wherewith he divineth? Ye have done evil in so doing. They answered, God forbid that thy servants should do such a thing. Search, and if it be found with any one of us, let him die, and the rest of us will be your bondmen. No, says the steward, he with whom it is found shall be my bondman, and ye shall be blameless. He begins his search with Reubens sack. It is not there. Then one by one he takes down the sacks of the others, until he reaches Benjamins. There is the cup! They all rend their clothes; and when the steward starts back with Benjamin, they follow him. They are frightened almost to death, but the steward can not get rid of them. Joseph was on the lookout for the steward and Benjamin. Yonder they come, but behind them are all the ten. What shall now be done? They come in and fall down before him once more, and say, We are thy bondmen. God has found out our iniquity. No, he says, the man in whose hand the cup is found shall be my bondman; but as for you, get you up in peace to your father.
Joseph thought that his plan was a success. They will be glad to go in peace. I will soon have it all right with Benjamin. They will hereafter send somebody else to buy their grain. But Judah arose, drew near, and begged the privilege of speaking a word. He recites the incidents of their first visit, and speaks of the difficulty with which they had induced their father to let Benjamin come. He quotes from his father these words: Ye know that my wife bore me two sons; one of them went out from me, and I said surely he is torn in pieces; and I have not seen him since, If ye take this one also from me and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave. He closes with the proposal, Let thy servant, I pray thee, abide instead of the lad, a bondman to my lord, and let the lad go up with his brethren. Here was a revelation to Josephtwo of them. First, I have been blaming my old father for these twenty-two years because he did not send down into Egypt and hunt me up, and buy me out, and take me home; and now I see I have been blaming him unjustly, for he thought I was deadthat some wild beast had torn me in pieces. O what self-reproach, and what a revival of love for his old father! And here, again, I have been trying to drive these brothers away from me, as unworthy of any countenance on my part, or even an acquaintance with them; but what a change has come over them! The very men that once sold me for fifteen paltry pieces of silver, are now willing to be slaves themselves, rather than see their youngest brother made a slave, even when he appears to be guilty of stealing. What a change! Immediately all of his old affection for them takes possession of him, and with these two revelations flashing upon him, it is not surprising that he broke out into loud weeping. He weeps, and falls upon his brothers necks, He says, I am Joseph. A thought flashes through his mind, never conceived before, and he says, Be not grieved, or angry with yourselves that ye sold me hither. He sees now Gods hand all through this strange, sad experience, and using a Hebraism, he says, It was not you that sent me hither, but God; God did send me before to preserve life. When he was a prisoner there in the prison, he did not see Gods hand. I suppose he thought that it was all of the devil; but now that he has gotten to the end of the vista and looks back, he sees it is God who has done it. He sees in part what we saw in the first part of this discourse. O, my friends, many times when you shall have passed through deep waters that almost overwhelm you, and shall have felt alienated from all the friends you had on earth, thinking that they had deserted you, wait a little longer, and you will look up and say it was God; it was the working of grand, glorious, and blessed purposes that He had in his mind concerning you.
The last question we can dispose of now very quickly, because it has been almost entirely anticipated. Why did God select ten men to be the heads of ten tribes of his chosen people, who were so base as to sell their brother? O, my brethren, it was not the ten who sold their brother that God selected, but the ten who were willing to be slaves instead of their brother. These are the ten that he chose. If you and I shall get to heaven, why will God admit us there? Not because of what we once were, but because of what He shall have made out of us by His dealings with us. He had his mind on the outcome, and not on the beginning. If you and I had to be judged by what we were at one time, there would be no hope for us. I am glad to know that my chances for the approval of the Almighty are based on what I hope to be, and not on what I am. Thank God for that!
And they were worthy. How many men who, when the youngest brother of the family was clearly guilty of stealing, and was about to be made a slave, would say, Let me be the slave, and let him go home to his father? Not many. And what had brought about the wondrous change which they had undergone? Ah, here we have the other illustration of Gods providential government to which I have alluded. When these men held up the bloody coat before their father, knowing that Joseph was not dead, as he supposed, but not able to tell him so because the truth would be still more distressing than the fiction, What father would not rather a thousand times over that one of his sons should be dead, than that one of them should be kidnapped and sold into foreign bondage by the others? If their fathers grief was inconsolable, their own remorse was intolerable. For twenty-two long years they writhed under it, and there is no wonder that then they should prefer foreign bondage themselves rather than to witness a renewal of their fathers anguish. The same chain of providence which brought them unexpectedly into Egypt, had fitted them for the high honors which were yet to crown their names.
Is there a poor sinner here today, whom God has disciplined, whether less or more severely than He did those men, and brought to repentance? If so, the kind Redeemer whom you rejected, and sold, as it were, to strangers, stands ready to forgive you more completely and perfectly than Joseph forgave his brethren. He has found out your iniquity; he knows it all; but he died that he might be able to forgive you. Come in his appointed way; come guilty and trembling, as Josephs brothers came, and you will find His everlasting arms around you.
REVIEW QUESTIONS ON PART FORTY-SIX
1.
What is the over-all motif of the Joseph-Story?
2.
Where was Joseph dwelling with his parental household at the time he now appears in the Biblical narrative? How old was he at this time?
3.
Were Josephs brothers justified in their hatred of him?
4.
What was it that made his good qualities offensive? Can we sympathize with them at all? Could we be justified in accepting what they did to him?
5.
How did the brothers get the opportunity to dispose of Joseph?
6.
What special gift did Jacob give to Joseph?
7.
Who were the brothers of whom he brought back to his father an evil report?
8.
What were the two dreams which Joseph experienced and what did they mean?
9.
What were the three things that incensed the brothers against Joseph? To what extent did envy enter into their attitude, and why?
10.
To what place did Jacob send Joseph to find the brothers? Where did he find them?
11.
Which of the brothers kept the others from killing Joseph? Why did he do this?
12.
Which one suggested that Joseph be sold? What was probably his real motive for doing this?
13.
To what people was Joseph sold? What was the price involved?
14.
What was done with Josephs coat? How did the brothers account for Josephs disappearance?
15.
What was Jacobs reaction when he saw the coat?
16.
Explain what Sheol was in Old Testament thought? How did the O.T. concept of Sheol correspond to the N.T. doctrine of Hades? Explain the distinction between Hades and Gehenna in New Testament teaching.
17.
To whom was Joseph sold in Egypt? What office did his owner hold?
18.
How did Joseph get along in his masters house? To what extent did his owner trust him?
19.
What temptation was thrust upon Joseph in his owners house? Against whom did Joseph declare that this sin would be?
20.
How did he escape the woman? What was the lie she told? What did the owner do with him as a consequence?
21.
What special prisoners were kept in the place where Joseph was imprisoned?
22.
How did Joseph get along in prison? What two royal officials were cast into the prison?
23.
What were the dreams which these two prisoners experienced? What interpretations did Joseph give of these dreams?
24.
What special request did Joseph make of the chief butler?
25.
How were the dreams fulfilled?
26.
Who was it that forgot Joseph and for how long?
27.
What were the two dreams which the Pharaoh experienced? What did the word Pharaoh signify?
28.
Who among the Egyptians could not interpret the Pharaohs dreams?
29.
Who told the Pharaoh of Joseph? What confession did he make?
30.
What preparations did Joseph make to present himself before the king? What did these signify especially?
31.
To whom did Joseph give credit for the dreams which the king had experienced and for what purpose were they granted the king?
32.
What was Josephs interpretation of the Pharaohs dreams? Why was his dream doubled? What advice did Joseph give him?
33.
With what office did the Pharaoh invest Joseph? What special rank did he give him?
34.
Who was given to Joseph as his wife? What was her fathers name and position?
35.
Explain the significance of the names, Asenath, Potiphera, and On.
36.
What was Josephs age at the time he was made Prime Minister?
37.
What general policy did Joseph advise the Pharaoh to adopt in view of the impending crisis?
38.
What was the general character of the various dreams which Joseph interpreted?
39.
What is the popular opinion as a rule with regard to the significance of dreams?
40.
What is the over-all psychoanalytic theory of dreams?
41.
In what sense were the dreams interpreted by Joseph premonitions?
42.
Who were the professional interpreters of dreams in the pagan world?
43.
What are the two general categories of dreams reported in Scripture?
44.
What two functions do dreams serve which in Scripture are divinely inspired?
45.
How is the power of interpretation varied in relation to the functions served by dreams?
46.
How closely related are dreams to visions? How are waking visions to be distinguished from dreams? How is the dream related to prophecy in Scripture?
47.
How old was Joseph when he became Prime Minister of Egypt?
48.
How did God compensate him for his former unhappiness?
49.
How much grain did Joseph gather? Where did he store this grain?
50.
What were the names of Josephs two sons and what did each name mean?
51.
What area did the famine cover?
52.
What caused Jacobs sons to go into Egypt the first time?
53.
Which son of Jacob was left at home, and why?
54.
Whom did the brothers face in Egypt? How did their visit fulfil a dream?
55.
Of what did Joseph accuse the brothers? What was their reply?
56.
How long did Joseph keep them in jail?
57.
What tests did Joseph impose on them and for what purpose?
58.
Whom were they ordered to bring back to Egypt and why?
59.
What did the brothers think had caused them to suffer this penalty?
60.
Which brother was detained in Egypt?
61.
What facts were little by little revealed to Joseph about the brothers and the father with respect to what had happened to him in Canaan?
62.
What did Joseph cause to be placed in the brothers sacks? Which brother was detained in Egypt?
63.
How did the brothers react when they discovered the contents of their sacks?
64.
What accusation did Jacob bring against the brothers on their return home?
65.
Why did the brothers return to Egypt a second time?
66.
What security did Reuben offer Jacob as proof he would care for Benjamin?
67.
Who told Jacob that Benjamin must be taken into Egypt? What was Jacobs reaction?
68.
What caused the father finally to relent? What did he tell the brothers to take back into Egypt?
69.
What hospitality did Joseph show them when they returned to Egypt?
70.
What did Joseph say when the brothers tried to return their money?
71.
What did the brothers offer Joseph?
72.
How did Joseph react when he saw Benjamin?
73.
Why did Joseph not sit at the table with his brothers?
74.
How were the brothers arranged at their table? Who got the most food and how much more did he get?
75.
What was placed in the brothers sacks and in Benjamins sack?
76.
What did Joseph have the steward, on catching up with the brothers as they started for home, accuse them of stealing?
77.
What did the brothers say should be done to them as a punishment if they were guilty?
78.
How did they react when the cup was found?
79.
How did Joseph declare that Benjamin should be punished?
80.
Who interceded for Benjamin, offering to serve as hostage, and why?
81.
Why did Joseph send everyone out of the room but the brothers?
82.
Whom did Joseph ask about first after disclosing his identity?
83.
How did the brothers react to this revelation?
84.
In what statement did Joseph declare his conviction that this entire happening was providential? How was it providential?
85.
Trace the hand of God in the story of Joseph as this story was unfolded by His providence?
86.
How many years of famine had passed by this time?
87.
What arrangements were made for transporting Jacobs household to Egypt?
88.
What part of the country was given them for a dwelling, and why?
89.
How did Jacob react to the news about Joseph?
90.
What arrangements for transporting Jacobs family to Egypt did the Pharaoh make?
91.
How old was Jacob when he came down to Egypt? What did he say to Pharaoh at their meeting?
92.
What three things did Joseph obtain from the people for Pharaoh?
93.
What did God promise Jacob that he would do for him in Egypt?
94.
What economic policies did Joseph institute with reference to land ownership? What over-all changes did this make in the economics and politics of Egypt? Was it good or bad? Explain your answer?
95.
What class of people retained their land? What part of the land production was collected for Pharaoh?
96.
How many souls of the house of Jacob came into Egypt?
97.
How reconcile this figure with that which is given in Act. 7:14?
98.
What are the analogies between the life of Joseph and the life of Christ?
Fuente: College Press Bible Study Textbook Series
XLVI.
EMIGRATION OF ISRAEL AND HIS SONS INTO EGYPT.
(1) Israel . . . came to Beer-sheba.Though Jacob, in the first tumult of his joy, had determined upon hastening to Egypt, yet many second thoughts must have made him hesitate. He would call up to mind the boding prophecy in Gen. 15:13, that the descendants of Abraham were to be reduced to slavery, and suffer affliction in a foreign land for four hundred years. It might even be a sin, involving the loss of the Abrahamic covenant, to quit the land of Canaan, which Abraham had expressly forbidden Isaac to abandon (Gen. 24:8). Isaac, too, when going into Egypt, had been commanded to remain in Palestine (Gen. 26:2). Jacob therefore determines solemnly to consult God before finally taking so important a step, and no place could be more suitable than Beersheba, as both Abraham and Isaac had built altars there for Jehovahs worship (Gen. 21:33; Gen. 26:25), and, moreover, it lay upon the route from Hebron to Egypt.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE JOURNEY TO EGYPT, Gen 46:1-7.
“Here begins a new stage in the history of the covenant people. The chosen family is to be developed into a chosen nation. A permanent religious state, a great divinely organized commonwealth, with institutions fixed for ages, is to be evolved from the patriarchal nomadism, in order that all nations may be blessed in the seed of Abraham. The sublime revelations and spiritual experiences which distinguished the great patriarchs from all other men were not to vanish with them from the world, but were to be embodied in institutions, in a literature, in a national consciousness, which were to be immortal as the race itself. For more than two centuries Abraham and his children had walked and talked with Jehovah as they moved from one pasture to another between Sychem and Beer-sheba. Amid the hostile and idolatrous Canaanitish tribes there was no opportunity for leisurely national growth, while they were in constant danger of absorption; but in the Egyptian sojourn they had the contact with the world’s highest civilization, which gave culture, and yet the isolation and antagonism which saved their religion and their national life from extinction. Egypt’s fat soil made Israel teem with fruitful generations even under oppression; and her wisdom, art, social and religious institutions, deeply tinged the national character, and even shaped some of the religious rites of Israel. Jacob knew that this period of Egyptian sojourn was to come, for it had been predicted to Abraham, (Gen 15:13-15,) and so he recognised now the call of Providence . The rhetoric rises in tone at the opening of this chapter, as if the writer felt the inspiration of this crisis . ” Newhall .
1. Israel took his journey “The writer uses here, at the opening, the covenant name, from the sense of the national significance of this journey; yet afterward directs his attention to the personal experiences and movements of Jacob . He came down from Hebron to Beer-sheba, the camping place by the wells in the edge of the desert, where Abraham had called on JEHOVAH, the EVERLASTING GOD; and where Isaac his father had sojourned so long; and here, amid the scenes of his childhood, looking down upon the desert, which like a sea separated his new home and new life from the old, he offered sacrifices unto the God of his father Isaac, who there had first taught him the name of that God.” Newhall.
Jacob Goes to Egypt ( Gen 46:1-7 )
Gen 46:1
‘And Israel took his journey with all that he had, and came to Beersheba and offered sacrifices to the God of his father Isaac.’
It is probable, although not stated, that Jacob started off from Hebron (Gen 37:14). The area of Hebron was one often dwelt in by the patriarchs (Gen 13:18 to Gen 20:1; Gen 23:2; Gen 35:27). Beersheba was another (Gen 20:1 to Gen 22:19; Gen 26:1 to Gen 28:10). So as Jacob makes his way to see his son he calls in at Beersheba where his father had built an altar to Yahweh (Gen 26:25).
The famine was severe and was prophesied to continue and the move seemed a sensible one to make, especially as he would see his son. But the fact that he calls in at Beersheba may suggest he is seeking God’s assurance that his move is the right one. It was there that Yahweh had appeared to Isaac. For he ‘offered sacrifices to the God of his father Isaac’.
Gen 46:2-4
‘And God spoke to Israel in visions of the night and said, “Jacob, Jacob.” And he said, “I am here.” And he said, “I am God, the God of your father. Do not be afraid to go down into Egypt for there I will make of you a great nation. I will go down with you into Egypt, and I will surely bring you up again, and Joseph shall put his hand on your eyes.”
God graciously responds to his prayers. He comes as ‘God, the God of his father’, demonstrating that He knows Jacob’s thoughts. He assures him that the visit to Egypt is not to be shunned and that He will go with him. Indeed there he will become a great nation. But He also confirms that one day he will return. This refers partly to the return of his body to the land, which he considered important (Gen 50:5), but also to the return of his descendants. The land is his and theirs and he will ‘return’ in them in accordance with the covenant. Egypt is but a temporary resting place.
“And Joseph will put his hand on your eyes.” That is Joseph will close his eyes when he has died. Thus he can be assured that at the time of his death Joseph will be with him to carry out his wishes.
Gen 46:5-7
‘And Jacob rose up from Beersheba, and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. And they took their cattle and their goods which they had obtained in the land of Canaan, and came into Egypt, Jacob and all his seed with him, his sons and his daughters, and his sons’ daughters and all his seed he brought with him into Egypt.’
So at God’s assurance Jacob now takes all he has into Egypt. It is clear that much of his herds have survived the famine up to this point, probably helped by the corn from Egypt, but water was getting scarcer and they may not have survived much longer. They also took their goods (in spite of what Pharaoh had said, but that was a gesture and was probably not intended to be taken literally). But most importantly his whole family went with him, together with their ‘households’ (Exo 1:1). Jacob’s wives are not mentioned. It may be that they were all dead.
“His sons and his daughters and his sons” daughters.’ His sons’ sons are not mentioned although we know that Reuben had two sons (Gen 42:37), but this was because they were considered as included in ‘sons’. Daughters were slightly different as his ‘daughters’ were mainly his daughters-in-law, his sons’ wives, whereas presumably his sons’ daughters were daughters of the blood (although only one is named, but that was because to name more would have taken the number over seventy).
Jacob Journeys to Egypt – Gen 46:1-27 records the event of Jacob and his children make the journey into Egypt. Exo 12:41 says they left Egypt the “selfsame” day, four hundred and thirty (430) years after entering. Thus, the day they came into Egypt as seventy souls was the day of the Passover.
Exo 12:41, “And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.”
Gen 46:13 Comments – We are told that the Lord killed Er and Onan in the land of Canaan. Judah then went into Tamar and she bore twin sons, Pharez and Zerah.
Gen 46:20 Comments – Asenath, Joseph’s wife, is omitted in the count of seventy souls that entered Egypt.
Gen 46:26 Comments – Sixty-seven (67) souls from Canaan plus Joseph and his two sons equal seventy (70) souls. Jacob is not counted because the phrase “with Jacob” means the Jacob was not counted. Joseph and his family account for three souls.
Gen 46:27 Comments – We also have a complete list of the names of these seventy souls in The Book of Jubilees (44.11-34).
Ten Genealogies (Calling) – The Genealogies of Righteous Men and their Divine Callings (To Be Fruitful and Multiply) – The ten genealogies found within the book of Genesis are structured in a way that traces the seed of righteousness from Adam to Noah to Shem to Abraham to Isaac and to Jacob and the seventy souls that followed him down into Egypt. The book of Genesis closes with the story of the preservation of these seventy souls, leading us into the book of Exodus where we see the creation of the nation of Israel while in Egyptian bondage, which nation of righteousness God will use to be a witness to all nations on earth in His plan of redemption. Thus, we see how the book of Genesis concludes with the origin of the nation of Israel while its first eleven chapters reveal that the God of Israel is in fact that God of all nations and all creation.
The genealogies of the six righteous men in Genesis (Adam, Noah, Shem, Abraham, Isaac, Jacob) are the emphasis in this first book of the Old Testament, with each of their narrative stories opening with a divine commission from God to these men, and closing with the fulfillment of prophetic words concerning the divine commissions. This structure suggests that the author of the book of Genesis wrote under the office of the prophet in that a prophecy is given and fulfilled within each of the genealogies of these six primary patriarchs. Furthermore, all the books of the Old Testament were written by men of God who moved in the office of the prophet, which includes the book of Genesis. We find a reference to the fulfillment of these divine commissions by the patriarchs in Heb 11:1-40. The underlying theme of the Holy Scriptures is God’s plan of redemption for mankind. Thus, the book of Genesis places emphasis upon these men of righteousness because of the role that they play in this divine plan as they fulfilled their divine commissions. This explains why the genealogies of Ishmael (Gen 25:12-18) and of Esau (Gen 36:1-43) are relatively brief, because God does not discuss the destinies of these two men in the book of Genesis. These two men were not men of righteousness, for they missed their destinies because of sin. Ishmael persecuted Isaac and Esau sold his birthright. However, it helps us to understand that God has blessed Ishmael and Esau because of Abraham although the seed of the Messiah and our redemption does not pass through their lineage. Prophecies were given to Ishmael and Esau by their fathers, and their genealogies testify to the fulfillment of these prophecies. There were six righteous men did fulfill their destinies in order to preserve a righteous seed so that God could create a righteous nation from the fruit of their loins. Illustration As a young schoolchild learning to read, I would check out biographies of famous men from the library, take them home and read them as a part of class assignments. The lives of these men stirred me up and placed a desire within me to accomplish something great for mankind as did these men. In like manner, the patriarchs of the genealogies in Genesis are designed to stir up our faith in God and encourage us to walk in their footsteps in obedience to God.
The first five genealogies in the book of Genesis bring redemptive history to the place of identifying seventy nations listed in the Table of Nations. The next five genealogies focus upon the origin of the nation of Israel and its patriarchs, Abraham, Isaac, and Jacob.
There is much more history and events that took place surrounding these individuals emphasized in the book of Genesis, which can be found in other ancient Jewish writings, such as The Book of Jubilees. However, the Holy Scriptures and the book of Genesis focus upon the particular events that shaped God’s plan of redemption through the procreation of men of righteousness. Thus, it was unnecessary to include many of these historical events that were irrelevant to God’s plan of redemption.
In addition, if we see that the ten genealogies contained within the book of Genesis show to us the seed of righteousness that God has preserved in order to fulfill His promise that the “seed of woman” would bruise the serpent’s head in Gen 3:15, then we must understand that each of these men of righteousness had a particular calling, destiny, and purpose for their lives. We can find within each of these genealogies the destiny of each of these men of God, for each one of them fulfilled their destiny. These individual destinies are mentioned at the beginning of each of their genealogies.
It is important for us to search these passages of Scripture and learn how each of these men fulfilled their destiny in order that we can better understand that God has a destiny and a purpose for each of His children as He continues to work out His divine plan of redemption among the children of men. This means that He has a destiny for you and me. Thus, these stories will show us how other men fulfilled their destinies and help us learn how to fulfill our destiny. The fact that there are ten callings in the book of Genesis, and since the number “10” represents the concept of countless, many, or numerous, we should understand that God calls out men in each subsequent generation until God’s plan of redemption is complete.
We can even examine the meanings of each of their names in order to determine their destiny, which was determined for them from a child. Adam’s name means “ruddy, i.e. a human being” ( Strong), for it was his destiny to begin the human race. Noah’s name means, “rest” ( Strong). His destiny was to build the ark and save a remnant of mankind so that God could restore peace and rest to the fallen human race. God changed Abram’s name to Abraham, meaning, “father of a multitude” ( Strong), because his destiny was to live in the land of Canaan and believe God for a son of promise so that his seed would become fruitful and multiply and take dominion over the earth. Isaac’s name means, “laughter” ( Strong) because he was the child of promise. His destiny was to father two nations, believing that the elder would serve the younger. Isaac overcame the obstacles that hindered the possession of the land, such as barrenness and the threat of his enemies in order to father two nations, Israel and Esau. Jacob’s name was changed to Israel, which means “he will rule as God” ( Strong), because of his ability to prevail over his brother Esau and receive his father’s blessings, and because he prevailed over the angel in order to preserve his posterity, which was the procreation of twelve sons who later multiplied into the twelve tribes of Israel. Thus, his ability to prevail against all odds and father twelve righteous seeds earned him his name as one who prevailed with God’s plan of being fruitful and multiplying seeds of righteousness.
In order for God’s plan to be fulfilled in each of the lives of these patriarchs, they were commanded to be fruitful and multiply. It was God’s plan that the fruit of each man was to be a godly seed, a seed of righteousness. It was because of the Fall that unrighteous seed was produced. This ungodly offspring was not then nor is it today God’s plan for mankind.
Outline Here is a proposed outline:
1. The Generation of the Heavens and the Earth Gen 2:4 to Gen 4:26
a) The Creation of Man Gen 2:4-25
b) The Fall Gen 3:1-24
c) Cain and Abel Gen 4:1-26
2. The Generation of Adam Gen 5:1 to Gen 6:8
3. The Generation of Noah Gen 6:9 to Gen 9:29
4. The Generation of the Sons of Noah Gen 10:1 to Gen 11:9
5. The Generation of Shem Gen 11:10-26
6. The Generation of Terah (& Abraham) Gen 11:27 to Gen 25:11
7. The Generation Ishmael Gen 25:12-18
8. The Generation of Isaac Gen 25:19 to Gen 35:29
9. The Generation of Esau Gen 36:1-43
10. The Generation of Jacob Gen 37:1 to Gen 50:26
The Calling of the Patriarchs of Israel We can find two major divisions within the book of Genesis that reveal God’s foreknowledge in designing a plan of redemption to establish a righteous people upon earth. Paul reveals this four-fold plan in Rom 8:29-30: predestination, calling, justification, and glorification.
Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”
The book of Genesis will reflect the first two phase of redemption, which are predestination and calling. We find in the first division in Gen 1:1 to Gen 2:3 emphasizing predestination. The Creation Story gives us God’s predestined plan for mankind, which is to be fruitful, multiply, and fill the earth with righteous offspring. The second major division is found in Gen 2:4 to Gen 50:25, which gives us ten genealogies, in which God calls men of righteousness to play a role in His divine plan of redemption.
The foundational theme of Gen 2:4 to Gen 11:26 is the divine calling for mankind to be fruitful and multiply, which commission was given to Adam prior to the Flood (Gen 1:28-29), and to Noah after the Flood (Gen 9:1). The establishment of the seventy nations prepares us for the calling out of Abraham and his sons, which story fills the rest of the book of Genesis. Thus, God’s calling through His divine foreknowledge (Gen 11:27 to Gen 50:26) will focus the calling of Abraham and his descendants to establish the nation of Israel. God will call the patriarchs to fulfill the original purpose and intent of creation, which is to multiply into a righteous nation, for which mankind was originally predestined to fulfill.
The generations of Abraham, Isaac, and Jacob take up a large portion of the book of Genesis. These genealogies have a common structure in that they all begin with God revealing Himself to a patriarch and giving him a divine commission, and they close with God fulfilling His promise to each of them because of their faith in His promise. God promised Abraham a son through Sarah his wife that would multiply into a nation, and Abraham demonstrated his faith in this promise on Mount Moriah. God promised Isaac two sons, with the younger receiving the first-born blessing, and this was fulfilled when Jacob deceived his father and received the blessing above his brother Esau. Jacob’s son Joseph received two dreams of ruling over his brothers, and Jacob testified to his faith in this promise by following Joseph into the land of Egypt. Thus, these three genealogies emphasize God’s call and commission to Abraham, Isaac, and Jacob, and their response of faith in seeing God fulfill His word to each of them.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
The Origin of the Nation of Israel After Gen 1:1 to Gen 9:29 takes us through the origin of the heavens and the earth as we know them today, and Gen 10:1 to Gen 11:26 explains the origin of the seventy nations (Gen 10:1 to Gen 11:26), we see that the rest of the book of Genesis focuses upon the origin of the nation of Israel (Gen 11:27 to Gen 50:26). Thus, each of these major divisions serves as a foundation upon which the next division is built.
Paul the apostle reveals the four phases of God the Father’s plan of redemption for mankind through His divine foreknowledge of all things in Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” Predestination – Gen 1:1 to Gen 11:26 emphasizes the theme of God the Father’s predestined purpose of the earth, which was to serve mankind, and of mankind, which was to be fruitful and multiply and fill the earth with righteousness. Calling – Gen 11:27 to Gen 50:26 will place emphasis upon the second phase of God’s plan of redemption for mankind, which is His divine calling to fulfill His purpose of multiplying and filling the earth with righteousness. (The additional two phases of Justification and Glorification will unfold within the rest of the books of the Pentateuch.) This second section of Genesis can be divided into five genealogies. The three genealogies of Abraham, Isaac, and Jacob begin with a divine calling to a patriarch. The two shorter genealogies of Ishmael and Esau are given simply because they inherit a measure of divine blessings as descendants of Abraham, but they will not play a central role in God’s redemptive plan for mankind. God will implement phase two of His divine plan of redemption by calling one man named Abraham to depart unto the Promised Land (Gen 12:1-3), and this calling was fulfilled by the patriarch. Isaac’s calling can also be found at the beginning of his genealogy, where God commands him to dwell in the Promised Land (Gen 26:1-6), and this calling was fulfilled by the patriarch Isaac. Jacob’s calling was fulfilled as he bore twelve sons and took them into Egypt where they multiplied into a nation. The opening passage of Jacob’s genealogy reveals that his destiny would be fulfilled through the dream of his son Joseph (Gen 37:1-11), which took place in the land of Egypt. Perhaps Jacob did not receive such a clear calling as Abraham and Isaac because his early life was one of deceit, rather than of righteousness obedience to God; so the Lord had to reveal His plan for Jacob through his righteous son Joseph. In a similar way, God spoke to righteous kings of Israel, and was silent to those who did not serve Him. Thus, the three patriarchs of Israel received a divine calling, which they fulfilled in order for the nation of Israel to become established in the land of Egypt. Perhaps the reason the Lord sent the Jacob and the seventy souls into Egypt to multiply rather than leaving them in the Promised Land is that the Israelites would have intermarried the cultic nations around them and failed to produce a nation of righteousness. God’s ways are always perfect.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
Divine Miracles It is important to note that up until now the Scriptures record no miracles in the lives of men. Thus, we will observe that divine miracles begin with Abraham and the children of Israel. Testimonies reveal today that the Jews are still recipients of God’s miracles as He divinely intervenes in this nation to fulfill His purpose and plan for His people. Yes, God is working miracles through His New Testament Church, but miracles had their beginning with the nation of Israel.
The Genealogy of Jacob The genealogies of Abraham, Isaac, and Jacob have a common structure in that they open with God speaking to a patriarch and giving him a commission and a promise in which to believe. In each of these genealogies, the patriarch’s calling is to believe God’s promise, while this passage of Scripture serves as a witness to God’s faithfulness in fulfilling each promise. Only then does the genealogy come to a close.
Gen 37:1 to Gen 50:26 gives the account of the genealogy of Jacob, Isaac’s son. Heb 11:21-22 reveals the central message in this genealogy that stirs our faith in God when Jacob and Joseph gave redemptive prophecies, saying, “By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.” As Abraham’s genealogy begins with a divine commission when God told him to leave Ur and to go Canaan (Gen 12:1), and Isaac’s genealogy begin with a divine commission predicting him as the father of two nations (Gen 25:23), so does Jacob’s genealogy begin with a divine encounter in the form of his son Joseph’s two dreams. These dreams make it clear that Jacob’s divine commission was to bring his clan of seventy souls into Egypt through Joseph for four hundred years while the people multiply into the nation of Israel. This genealogy closes with the fulfillment of Joseph’s dreams. Jacob’s name was changed to Israel, which means “prince of God,” because his destiny was to father a multitude of godly seed. He fathered the twelve sons, or “princes,” who multiplied into the twelve tribes of Israel. His ability to father twelve righteous seeds earned him his name as a prince of God, as a man who ruled over a multitude of godly seed. The Scriptures testify to Jacob’s faith in God’s promise that Joseph would rule over his brethren by the fact that he followed his son into Egypt (Gen 49:22-26), and he blessed the two sons of Joseph, Ephraim and Manasseh (Heb 11:21-22). The fact that Jacob died in a ripe old age testifies that he fulfilled his destiny as did his fathers, Abraham and Isaac.
The Story of Joseph The last story in the origin of the nation of Israel that is recorded in the book of Genesis is the story of Joseph. Perhaps there is no other Old Testament story so moving as when he reveals himself to his brothers. There are many truths that are taught to us in this great Bible story. We learn that if we will serve the Lord amidst persecutions, God will always bring someone into our lives to bless us. Joseph had the favour and blessings of his father as a young man in the midst of his brothers’ persecutions. He then had the blessings of Potipher as a young man in Egypt. He found the favour of Pharaoh as an adult.
God gave Jeremiah some friends who stood by him and blessed him during the most difficult times in his ministry. God gave Daniel three friends in his Babylonian captivity. God gave to Paul men like Timothy and Luke to stand by him during times of persecution and even imprisonment. But for Joseph, he often stood alone, totally trusting in God.
The Chronology of the Life of Joseph – Jacob was one hundred thirty (130) years old when he went to Egypt.
Gen 47:9, “And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.”
Jacob died at the age of 147.
Gen 47:28, “And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years.”
Joseph became ruler in Egypt at the age of 30.
Gen 41:46, “And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.”
Joseph had two sons by the age of 37.
Gen 41:50, “And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him.”
Joseph was 39 when his family comes to Egypt.
Gen 45:11, “And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.”
Therefore, Jacob was 91 when Joseph was born.
Also, Joseph died at the age of 110 (Gen 50:22; Gen 50:26)
Gen 50:22, “And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.”
Gen 50:26, “So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.”
Joseph as a Type and Figure of Christ Jesus In many ways we can see Joseph as a type and figure of the Lord Jesus Christ. Note some comparisons:
1. Joseph was Jacob’s beloved son, just as Jesus was the Heavenly Father’s beloved son.
Mat 3:17, “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.”
2. Joseph was given a coat of many colours, which was similar to the seamless robe worn by Jesus Christ, of which the Roman soldiers cast lots (Joh 19:23-24).
Joh 19:23-24, “Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.”
3. Joseph took bread to his brothers, just like Jesus was sent as the bread of life to His people.
Mat 15:24-26, “But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.”
4. Joseph was rejected by his brothers like Jesus was rejected by His people, the Jews.
5. Joseph was thrown in the pit in Gen 37:24. This is like Jesus’ death on the cross (Psa 16:10)
Gen 37:24, “And they took him, and cast him into a pit: and the pit was empty, there was no water in it.”
Psa 16:10, “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.”
6. When Joseph was betrayed by his brethren and sold as a servant. Jesus was betrayed by Judas Iscariot for thirty pieces of sliver.
7. Joseph became a servant in the house of Potiphar, just like Jesus Christ took form of a servant (Php 2:7) and (Psa 105:17).
Gen 37:36, “And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, and captain of the guard.”
Gen 39:1, “And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.”
Psa 105:17, “He sent a man before them, even Joseph, who was sold for a servant:”
Php 2:7, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:”
8. Joseph was sent to Egypt to deliver the house of Jacob (Israel) (Gen 45:7-8) like Jesus was sent to the lost sheep of the house of Israel to deliver them.
Gen 45:7-8, “And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.”
Mat 15:24, “But he answered and said, I am not sent but unto the lost sheep of the house of Israel.”
9. Joseph was lifted up by Potiphar, then brought down into prison, then raised up by Pharaoh at his right hand. This is like Jesus being brought down to the grave, and then being raised to the right hand of the Father.
10. Joseph was exalted as ruler under Pharaoh, like Christians at the right hand of the Father in heaven today.
11. Some scholars suggest that Joseph’s marriage to the Egyptian is a type of Christ’s marriage to the church (especially to the Gentile church). He had two sons, which symbolizes the salvation of the Gentiles as well as the Jews.
12. Joseph’s brothers bowed down to Joseph during the famine (Gen 42:6) like Israel will bow down to Jesus one day (Rom 11:26). Israel shall be saved through the Deliverer.
Gen 42:6, “And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph’s brethren came, and bowed down themselves before him with their faces to the earth.”
Rom 11:26, “And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:”
13. Joseph revealed himself to his brothers on their third trip to Egypt. The ten brothers finally coming to Joseph and recognising him and receiving an inheritance is like Israel turning to and recognising Jesus and all being saved.
Rom 11:26, “And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:”
Jesus will reveal Himself to the Jews after the Church is raptured at His Second Return, thus, a third return.
14. All nations came and bowed down to Joseph, as all nations will someday come and bow down at the throne of the Lord Jesus.
15. Joseph was ruler over Egypt and the whole world, just as Jesus will reign in Zion as king of kings over the earth.
The Journey over Beersheba to Egypt
v. 1. And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac. v. 2. And God spake unto Israel in the visions of the night and said, Jacob, Jacob! And he said, Here am I. v. 3. And he said, I am God, v. 4. I will go down with thee in to Egypt; and I will also surely bring thee up again. v. 5. And Jacob rose up from Beersheba, v. 6. And they took their cattle and their goods which they had gotten in the land of Canaan, v. 7. his sons, and his sons’ sons with him, his daughters, and his sons’ daughters, EXPOSITION
Gen 46:1
And Israel (as the head of the theocratic family) took his journeyliterally, broke up, sc. his encampment (cf. Gen 12:9)with all that he had, and camefrom Hebron (Gen 37:14)to Beersheba,where Abraham (Gen 21:33) and Isaac (Gen 26:25) had both sojourned for considerable periods, and erected altars to Jehovahand offered sacrifices unto the God (the Elohim) of his father Isaac. Probably giving thanks to God for the tidings concerning Joseph (Ainsworth); consulting God’ about his journey to Egypt (Rosenmller); it may be, pouring out before God his fear as well as gratitude and joy, more especially if he thought about the stern prophecy (Gen 15:13) which had been given to Abraham (Kalisch); perhaps commending himself and family to the care of his covenant God (Keil), and certainly praying that God would confirm to him and his the covenant which had been made with his fathers (Calvin).
Gen 46:2
And God (Elohim) spake unto Israel in the visions of the night, and said, Jacob, Jacobthe name Jacob being employed probably to remind Jacob of what he had been (Lawson, Bush, Wordsworth), and repeated ut magis attentus reddatur (Calvin). And he said, Here am Iliterally, behold me (cf. Gen 22:1),
Gen 46:3
And he said, I am God, the God of thy fatherliterally, I am the El (the Mighty One), the Elohim of thy father. Though in consequence of this phrase the section (Gen 46:1-7), indeed the entire chapter, is usually assigned to the Elohist (Tuch, Bleek, Vaihinger), yet the contents of this theophany are felt to be so substantially Jehovistic in their import (Hengstenberg), that certain critics have been constrained to give Gen 46:1-5 to the Jehovist (Colenso), or, omitting the last clause of Gen 46:5, to the redactor (Davidson). In Gen 28:13 the designation used is “I am Jehovah, the God of Abraham thy father.” As on that former occasion when setting out for Padanaram, so now, when departing for Egypt, he receives a comforting assurance. Fear not to go down into Egypt. Them was reason for Jacob’s apprehensions, since Abraham had been in peril in the land of the Pharaohs (Gen 12:14-20), Isaac had been forbidden to go thither (Gen 26:2), and Egypt had been foreshadowed as a place of servitude for his descendants (Gen 15:13). is an irregular infinitive for (cf. for , Exo 2:4), with . prefixed after a verb of fearing. For I will there make of thee a great nationliterally, for to a great nation will I put thee there (cf. Gen 21:13). Jacob had previously received the injunction, accompanied by the Divine benediction, to be fruitful and multiply (Gen 28:3). Twice over had it previously been predicted that he should develop into a multitudinous people (Gen 28:14; Gen 35:11). The present promise was an indication that the fulfillment of the prophecy was at band.
Gen 46:4
I will go down with thee into Egypt;not a proof that the Hebrews believed in a local deity following them when they changed their abodes, and confined to the district in which they happened for tire time being to reside (Tuch, Bohlen), but simply a metaphorical expression for the efficiency and completeness of the Divine protection (Kalisch)and I will also surely bring thee up again (literally, and I will bring thee up also, bringing thee up; a double emphasis lying in the use of the infinitive absolute, with preceding, as in Gen 31:15, meaning that God would assuredly recover his body for interment in Canaan should he die in Egypt, and his descendants for settlement in the land of their inheritance): and Joseph shall put his hand upon thine eyesi.e. will perform for thee the last offices of affection by closing thine eyes in death, a service upon which the human heart in all ages and countries has set the highest value. “A father at the point of death is always very desirous that his wife, children, and grandchildren should be with him. Should there be one at a distance, he will be immediately sent for, and until he arrive the father will mourn and complain, ‘My son, will you not come? I cannot die without you.’ When he arrives, he will take the hands of his son, and kiss them, and place them on his eyes, his face, and mouth, and say, ‘ Now I die.'”.
Gen 46:5-7
And Jacob rose uphaving received new vigor from the vision (Calvin)from Beersheba (it is not probable that his stay there was of more than a day or two’s, perhaps only a night’s, duration): and the sons of Israel carried Jacob their father, and their little ones, and their wives,”Unlike the heathen tribes around them, and Oriental nations generally, the family of Jacob gave honor to the wife as to the weaker vessel” (Lawson)in the wagons which Pharaoh had sent to carry him (vide Gen 45:19, Gen 45:21). And they took their cattle, and their goods (including probably their servants), which they had gotten in the land of Canaan,Pharaoh had desired Jacob not to regard his stuff, because the good of all the land of Egypt was before him; but he wished not to take advantage of Pharaoh’s goodness, or to owe greater obligations to him than he found necessary” (Lawson)and came into Egypt,a scene depicted on the tomb of Chumhotep, the near relative and successor of Osirtasen I; at Benihassan, represents a company of immigrants, apparently Shemitic in their origin, entering Egypt with their goods, as well as women and children, borne upon asses. Without affirming that this was the Egyptian version of the descent of Israel into Egypt, it may serve as a striking illustration of that eventJacob, and all his seed (i.e. his descendants) with him: his sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt. The date of this event was in the 130th year of Jacob’s life (Gen 47:9), and 215 years after the call of Abraham (Gen 12:4), i.e. B.C. 1728 (Usher), 1885 (Hales); or A.M. 2276 (Usher), 3526 (Hales).
Gen 46:8
And these are the names of the children of Israel, which came into Egypt. The phrase “which came into Egypt” must obviously be construed with some considerable latitude, since in the appended list of seventy persons, “souls of the house of Jacob which came into Egypt,” are reckoned Joseph, who undoubtedly came into Egypt, but not with Jacob, Hezron and Hamul, the sons of Pharos, as well as the descendants of Benjamin, who probably, and Ephraim and Manasseh, the children of Joseph, who certainly, were born in Egypt. Jacob and his sons: Reuben, Jacob’s firstborn.
Gen 46:9
And the sons of Reuben; Hanoch,”Initiated or Dedicated;” the name also of Cain’s firstborn (Gen 4:17), and of the son of Jared (Gen 5:19)and Phallu,”Distingushed” (Gesenius)and Hezron,”Enclosed” (Gesenius), “Of the Court or Village” (Murphy), “Blooming One” (Furst)and Carmi,”Vine-dresser” (Gesenius, Murphy), “Noble One” (Furst).
Gen 46:10
And the sons of Simeon; Jemuel,”Day of El” (Gesenius, Murphy); in 1Ch 4:24, Nemueland Jamin,”Right Hand” (Gesenius, Murphy)and Ohad,”Joined together” (Gesenius, Murphy)and Jachin,”Whom God strengthens” (Gesenius), “He shall establish” (Murphy), or Jarib (1Ch 4:24)and Zohar,”Whiteness” (Gesenius, Murphy); named Zerah (1Ch 4:24)and Shaul,”Asked for” (Gesenius)the son of a Canaanitish woman. The wives of the other sons, except Judah, were probably from Mesopotamia.
Gen 46:11
And the sons of Levi; Gershon,or Gershom,”Expulsion” (Gesenins),Kohath, or Kehath,”Assembly” (Gesenius)and Merari,”Bitter,” “Unhappy” (Gesenius), Flowing” (Murphy), Harsh One” (Lange).
Gen 46:12
And the sons of Judah; Er, and Onan, and Shelah (vide Gen 38:3), and Pharos, and Zarah (Gen 38:29; 1Ch 2:4): but Er and Onan died in the land of Canaan (Gen 8:7, Gen 8:10). And the sons of Pharez were Hezron (vide on Gen 46:9) and Hamul,”One who has experienced mercy” (Gesenius).
Gen 46:13
And the sons of Issachar; Tola,”Worm, Scarlet” (Gesenius)and Phuvah,”Mouth”? (Gesenius)and Job,perhaps an incorrect reading for Jashub (“Turning Oneself”), as in Num 26:24; 1Ch 7:1 (Gesenius), which the LXX. adoptsand Shimron,”Watch” (Gesenius).
Gen 46:14
And the sons of Zebulun; Sered,”Fear” (Gesenius)and Elon, “Oak”and Jahleel,”Whom God has made sick” (Gesenius).
Gen 46:15
These be the sons of Leah, which she bare unto Jacob in Parian-dram (i.e. the descendants of Leah’s sons which were born in Padan-aram), with his daughter Dinah (who probably had continued unmarried after her misfortune in Shechem, and is here mentioned as an independent member of Jacob’s family): all the souls of his sons and his daughters (reckoning him- self, and excluding Er and Onan) were thirty and three.
Gen 46:16
And the sons of Gad; Ziphion,”Expectation“ (Gesenius); Zephon (Num 26:15)and Haggi,” Festive” (Gesenius)Shuni,”Quiet” (Gesenius)and Esbon,”Toiling” (Murphy); named Ozni (Num 26:16)Eri,”Guarding” (Gesenius)and Arodi,”Wild Ass” (Gesenius), “Rover” (Murphy), “Descendants” (Lange); styled Arod (Num 26:17)and Areli“Lion of El” (Murphy), “Son of a Hero” (Gesenius), “Heroic” (Lange).
Gen 46:17
And the sons of Asher; Jimnah,”Prosperity” (Gesenius)and Ishuah,”Even, Level” (Gesenius)and Isui,”Even,” “Level” (Gesenius): they may have been twinsand Beriah,”Gift” (Gesenius), “In Evil” (Murphy)and Serah“Abundance” (Gesenius), “Over- flow” (Murphy)their sister: and the sons of Beriah; Heber,“Fellowship” (Gesenius)and Malchiel“King of El” (Gesenius, Murphy), “My king is El” (Lange).
Gen 46:18
These arc the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.
Gen 46:19
The sons of Rachel Jacob’s wife (cf. Gen 44:27); Joseph and Benjamin.
Gen 46:20
And unto Joseph in the land of Eygpt were born Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bare unto him (vide Gen 41:50). The LXX; having probably transferred them from 1Ch 7:14, append the words, . Since they are not to be found in the Samaritan text, Rosenmller thinks they may have been originally written on the margin, and thence by some subsequent copyist transferred to the text.
Gen 46:21
And the sons of Benjamin were Belah,”Devouring (Gesenius); the ancient name of Zoar, one of the cities in the Jordan circle (Gen 14:2)and Becher,”a Young Camel” (Gesenius)and Ashbol,“Opinion of God” (Gesenius), “Sprout” (Lange), “Short?” (Murphy)Gera, “a Grain” (Gesenius), “Fighter”? (Lange)and Naaman,“Pleasantness” (Gesenius)Ehi,”Brotherly” (Lange, Murphy); = Ehud, “Joining together” (Gesenius), 1Ch 8:6; styled Ahiram (Num 26:38)and Rosh,”Head” (Gesenius)Muppim,”Adorned One” (Lange); = Shupham (Num 26:38) and Shephupham (1Ch 8:5), “Serpent”? (Gesenius)and Huppim,”Coverings” (Gesenius), or Hupham (Num 26:39)and Ard“Fugitive,” “Rover” (Murphy), “Ruler”? (Lange). In Num 26:40 Naaman and Ard are given as the sons of Bela, and the grandsons of Benjamin; a plausible explanation of which is that Benjamin’s sons died early, and were replaced in the list of heads of families by two of Bela’s sons who had been named after them (Keil, Murphy, Inglis, et alii). In the same table of mishpachoth the names of Becher, Gem, and Rosh have been omitted, and that probably for a similar reasonthat they died either without issue, or without a number of descendants large enough to form independent families.
Gen 46:22
These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.
Gen 46:23
And the sons of Dan; Hushim“Those who make haste” (Gesenius); designated Shuham in Num 26:42.
Gen 46:24
And the sons of Naphtali; Jahzeel,”Allotted by God” (Gesenius)and Guni,”Painted” (Gesenius), “Dyed” (Murphy), “Protected” (Lange)and Jezer,”Image,” “Form” (Gesenius, Lange, Murphy)and Shillem“Retribution” (Gesenius), “Avenger” (Lange).
Gen 46:25
These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven.
Gen 46:26, Gen 46:27
All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob’s sons’ wives, all the souls were threescore and six; and the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten. According to the LXX. the number of Joseph’s sons was nine; and the number of those who came with Jacob into Egypt seventy five, a number adopted by Stephen (Act 7:14). The apparent confusion in these different numbers, sixty-six, seventy, seventy-five, will disappear if it be observed that the first takes no account of Jacob, Joseph, Manasseh, and Ephraim, while they are as palpably included in the second computation, and that Stephen simply adds to the seventy of verse 27 the five grandsons of Joseph who are mentioned in the Septuagint version, from which he quoted, or to the sixty-six of verse 26 the nine mentioned above, consisting of Jacob, Joseph, Manasseh, Ephraim, and Joseph’s five grandsons, thus making seventy five in all. There is thus no irreconcilable contradiction between the Hebrew historian and the Christian orator.
Gen 46:28
And he sent Judah before him unto Joseph (the noble qualities displayed by Judah had manifestly secured, as they had Certainly merited, the affectionate admiration and hearty confidence of the aged patriarch), to direct his face unto Goshen;i.e. that Joseph might supply him with the necessary instructions for conducting the pilgrims to their appointed settlement (Dathius, Rosenmller, Keil, Lange, Ainsworth, Murphy, ‘Speaker’s Commentary’), rather than that Joseph might meet him in Goshen (LXX; Vulgate, Samaritan, Kalisch)and (having received the necessary directions) they came into the land of Goshen. The LXX. read , as in Gen 47:11.
Gen 46:29
And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him;literally, he (i.e. Joseph) appeared (the niph. form of the verb, which is commonly used of the appearance of God or his angels, being here employed to indicate the glory in which Joseph came to meet his father: Keil) unto him, vie; Jacoband he fell on his neck,i.e. Joseph fell upon Jacob’s neck (LXX; Vulgate, Calvin, Dathe, Keil, and commentators generally), though Maimonides regards Jacob as the subject of the verb felland wept on his neck a good whilein undoubted transports of joy, feeling his soul by those delicious moments abundantly recompensed for all the tears he had shed since he parted from his father in Hebron, upwards of twenty years before.
Gen 46:30
And Israel (realizing something of the same holy satisfaction as he trembled in his son’s embrace) said unto Joseph, Now let me die, since I have seen thy face, because thou art still aliveliterally, I will die this time, after I have seen thy face, that (Keil, Kalisch), or since, thou art still alive; the meaning of the patriarch being that, since with his own eyes he was now assured of Joseph’s happiness, he had nothing more to live for, the last earthly longing of his heart having been completely satisfied, and was perfectly prepared for the last scene of allready, whenever God willed, to be gathered to his fathers.
Gen 46:31, Gen 46:32
And Joseph said unto his brethren, and unto his father’s house, I will go up (employed in Gen 46:29 to describe a journey from the interior of the country to the desert, or Canaan, the verb is here used in a courtly sense to signify a visit to a sovereign or superior), and show Pharaoh (literally, relate, or tell, to Pharaoh), and say unto him, My brethren, and my father’s house, which were in the land of Canaan, are come unto me; and the men are shepherds (literally, keepers of flocks), for their trade hath been to feed cattle (literally, they are men of cattle); and they have brought their flocks, and their herds, and all that they have.
Gen 46:33, Gen 46:34
And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation? Pharaoh’s inquiry was characteristically Egyptian, being rendered necessary by the strict distinction of castes that then prevailed. According to a law promulgated by Amasis, a monarch of the 26th dynasty, every Egyptian was obliged to give a yearly account to the monarch or State governor of how he lived, with the certification that if he failed to show that he possessed an honorable calling ( ) he should be put to death (Herod; 2.177). That ye shall say, Thy servants’ trade hath been about cattle (literally, men of cattle arc thy servants) from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen. Joseph probably desired his brethren to settle in Goshen for three reasons.
(1) It was suitable for their flocks and herds;
(2) it would secure their isolation from the Egyptians; and
(3) it was contiguous to Canaan, and would be easier vacated when the time arrived for their return.
For every shepherd is an abomination unto the Egyptians. These are obviously the words not of Joseph, but of the historian, and their accuracy is strikingly corroborated by Herodotus, who affirms that the swine-herds, one of the seven castes, classes, or guilds into which the Egyptians were divided, were regarded with such abhorrence that they were not allowed to enter a temple or contract marriage with any others of their countrymen; and by existing monuments, which show that though the statement of Josephus (‘Ant.,’ 2.7, 5) is incorrect that “the Egyptians were prohibited from meddling with the keeping of sheep,’ yet those, who tended cattle were greatly despised, Egyptian artists evincing the contempt in which they were held by frequently representing them as either lame or deformed, dirty and unshaven, and sometimes of a most ludicrous appearance. It has been thought that the disrepute in which the shepherd guild was held by the Egyptians was attributable partly to the nature of their occupation, and partly to the feeling excited against them by the domination of the shepherd kings (Wilkinson, Wordsworth, Murphy, and others); but
(1) while this might account for their dislike to foreign shepherds, it would not explain their antipathy to native shepherds;
(2) if, as some think, Joseph’s Pharaoh was one of the shepherd kings, it is not likely that this rooted prejudice against shepherds would then be publicly expressed, however violently it might afterwards explode;
(3) there is good reason for believing that the descent into Egypt occurred at a period much earlier than the shepherd kings. Hence the explanation of this singular antipathy to shepherds or wandering nomads has been sought in the fact that the Egyptians were essentially an agricultural people, who associated ideas of rudeness and barbarism with the very name of a shepherd (Hengstenberg, Keil, Kurtz), perhaps because from a very early period they had been exposed on their Eastern boundary to incursions from such nomadic shepherds (Rosenmller), and perhaps also because from their occupation shepherds were accustomed to kill the animals held sacred by the other classes of the community (Kalisch).
HOMILETICS
Gen 46:1-34
The descent of Jacob and his family into Egypt.
I. THE DEPARTURE FROM CANAAN (Gen 46:1-7).
1. The journey to Beersheba. Distant from Hebron somewhere over twenty miles, Beersheba lay directly in the way to Egypt. Yet doubtless the chief motive for halting at “the well of the oath” consisted in the fact that it had been, so to speak, consecrated by the previous encampments of Abraham and Isaac, by the altars they had there erected, and the revelations they had there enjoyed. It is both pleasurable and profitable to visit scenes and places that have been hallowed by the saints of former days; and though now under the Christian dispensation it is true that every place is holy ground, yet few there are who do not feel their religious emotions quickened when they stand upon some sacred spot where holy men have walked and prayed, or saintly martyrs bled and died.
2. The stoppage at Beersheba.
(1) The solemn act of worship”Jacob offered sacrifices unto the God of his father Isaac.” This he did in obedience to Divine prescription, which had appointed the presentation of offerings as the only acceptable mode of worship, in imitation of the piety of his ancestors, in presence of his assembled household, in supplication of Divine direction with regard to his contemplated journey:
(2) The midnight revelation. “I said not unto the seed of Jacob, Seek ye me m vain,” was Jehovah’s word to Israel in a later day (Isa 45:19); and certainly he never said so either to Jacob’s ancestors or to Jacob himself. As formerly he had appeared to Abraham and to Isaac on this very spot, so now he appeared to their descendant; solemnly, in the visions of the night; audibly, speaking to him in a voice articulate and clear; earnestly, saying, Jacob, Jacob, to which Jacob answered, Here am I; and graciously, discovering himself as the covenant God of his father Isaac.
(3) The encouraging exhortation”Fear not to go down to Egypt.” Abraham had been formerly reproved for going into Egypt, and Isaac prevented from following his example; but here Jacob is both permitted and advised to go. No saint can safely guide himself by following the example of another. What is God’s will concerning one man may be the opposite concerning another. It is best to imitate the patriarch, and after asking God’s counsel follow where he, his Spirit, word, or providence, may lead.
(4) The fourfold promise: “I will there make of thee a great nation””I will surely go down with thee””I will also surely bring thee up again”and Joseph shall put his hand upon thine eyes; “a promise of enlargement, protection, restoration, consolation; a promise, like all God’s promises in the gospel, suited to the wants of his servant.”
3. The advance from Beersheba. This took place with alacrity, for Jacob “rose up; with unanimity, for they all went, carrying with them their wives and little ones; and with comfort, since they rode in Pharaoh’s wagons; and with safety, for it is added that they “came into Egypt.”
II. THE COMPANY OF THE TRAVELLERS (Gen 46:8-27).
1. Their character.
(1) Descendants of Jacob. They came out of Jacob’s loins. In the entire catalogue there is no name that cannot be traced down in a direct line from Jacob.
(2) Immigrants into Egypt. The expression of course is used with a certain amount of latitude, since Joseph’s sons were born in Egypt, and probably all the family of Benjamin. But the accuracy of the language may be defended on the principle that the historian represents the entire family as having done what was done by its head.
(3) Ancestors of Israel. Jacob’s sons were the heads of the tribes, and Jacob’s grandsons of the families, that subsequently formed the nation.
2. Their number.
(1) “All the souls were threescore and six;”
(2) “all the souls of the house of Jacob were threescore and ten;”
(3) according to Stephen the total of Jacob’s kindred was “threescore and fifteen souls.” For the reconciliation of these different accounts, see the Exposition.
III. THE ARRIVAL AT EGYPT (Gen 46:28-34).
1. The mission of Judah. “And he sent Judah before him unto Joseph,” that he (Joseph)” might direct his face unto Goshen.”
2. The coming of Joseph.
(1) Joseph and his father. Learning of Jacob’s arrival, Joseph “made ready his chariot and went up to meet Israel his father to Goshen.” It was not ostentation, but the impatience of love that caused Joseph to drive to Goshen in the royal chariot. Presenting himself before his aged parent, he falls upon his neck and weeps, unable for a good while to control his tears; while the old man is so overcome at having his long-lost Joseph once more in his embrace, that he is quite willing to depart: “Now let me die, since I have seen thy face, because thou art yet alive.”
(2) Joseph and his brethren. Informing them of his intention to report their arrival to Pharaoh, he explains to them that Pharaoh will inquire about their occupation, and directs them how to answer so as to secure their residence in Goshen; a mark of duplicity in Joseph according to some, but rather a proof of the kindly and fraternal interest he took in his brothers’ welfare.
HOMILIES BY W. ROBERTS
Gen 46:1-4; Gen 46:28-30; Gen 47:7-10
The three meetings.
I. BETWEEN JACOB AND GOD.
1. A gracious meeting. In the visions of the night, at Beersheba, Jehovah, after a lapse of upwards of a quarter of a century, again makes known his presence to his servant. It was a signal act of gracious condescension on the part of God.
2. A promised meeting. As the God of Abraham and of Isaac, Jehovah had solemnly taken Jacob into covenant with himself, and engaged to be with him for guidance and succor wherever he might wander and whensoever he might need assistance; and such an occasion had manifestly arisen then in the experience of the patriarch.
3. A solicited meeting. It is more than likely this was the explanation of Jacob’s sacrifices at Beersheba. He was asking God to come to him with counsel and help at the important crisis which had come upon him. 4. An encouraging meeting. Jacob got all that he desired and morewords of cheer and promises of love, that sufficed at once to dispel his fears and animate his hopes.
II. BETWEEN JACOB AND JOSEPH.
1. A longed-for meeting. How earnestly father and son had yearned to behold one another we can imagine better than express.
2. An expected meeting. No doubt Joseph instructed Judah to inform Jacob that he (Joseph) would visit him at Goshen.
3. A happy meeting. Those who have passed through experiences in any degree similar to thin of Joseph and Jacob meeting after many years, when each perhaps thought the other dead, will not be surprised at their emotion.
III. BETWEEN JACOB AND PHARAOH.
1. An interesting, meeting. Of age with (probable) youth, of poverty with wealth, of lowly birth (at least, comparatively) with regal dignity, of piety with superstition.
2. An instructive meeting. No doubt the monarch would learn something of Jacob’s by-past history, and let us hope too of Jacob’s God; and perhaps Jacob would discover something in what he heard from Pharaoh concerning Joseph that would lead him to recognize the Divine hand even mere clearly than he did.
3. A profitable meeting. Pharaoh got a good man’s blessing, and Jacob won a great man’s smile.W.
HOMILIES BY J.F. MONTGOMERY
Gen 46:1-7
God speaking in the visions of the night.
While there were providential intimations which were clear enough, still the direct revelation of God was necessary for Jacob’s assurance. At Beersheba, the consecrated spot, Jacob offers sacrifices in the covenant spirit, and receives in return the message of the covenant God: “I will make of thee a great nation.” “I will also surely bring thee up again,” i.e. in thy descendants. The vision is not a mere personal matter for Jacob’s consolation, it is another in the series of Divine revelations which are connected with the development of the covenant.R.
Gen 46:8-27
The beginning of the nation.
“The souls of the house of Jacob which came into Egypt were threescore and ten.” The number seventy became afterwards a symbolic number among the Israelites- as in the seventy elders of Moses, the seventy of the Sanhedrim, the seventy of the Alexandrian version of the Scriptures, the seventy disciples of the Lord, the seventy heathen nations of the world according to the Jews. There may be something in the combination of numbers. Seventy is 7 10. Ten is the symbol of the complete development of humanity. Seven of perfection. Therefore seventy may symbolize the elect people of God as the hope of humanityIsrael in Egypt. In the twelve patriarchs and seventy souls we certainly see the foreshadowing of the Savior’s appointments in the beginning of the Christian Church. The small number of Israel in the midst of the great multitude of Egypt is a great encouragement to faith. “Who hath despised the day of small things?”R.
Gen 46:28-34
The meeting of the aged Jacob and his lost son Joseph.
I. FULFILMENT OF DIVINE PROMISES. Both father and son examples of grace. Reminding us of Simeon, “Now lettest thou thy servant depart in peace,” etc. (Judah is sent forward to Josephagain a distinction placed upon the royal tribe).’ The meeting of father and son takes place in Goshen. For the people of God, although in Egypt must not be of it.
II. SEPARATION AND DISTINCTION from the heathen world- enforced from the beginning. The policy of Joseph again is a mingling together of
III. SIMPLICITY AND WISDOM. He does not attempt to conceal from Pharaoh the low caste of the shepherds, but he trusts in God that what was an abomination unto the Egyptians will be made by his grace acceptable. It was a preservation at the same time from intermarriage with Egyptians, and a security to the Israelites of the pastoral country of Goshen. It was better to suffer reproach with the people of God than to be received among the highest in the heathen land, at the cost of losing the sacredness of the chosen people. A lesson this on the importance of preserving ourselves “unspotted from the world.”R.
HOMILIES BY J.F. MONTGOMERY
Gen 46:3, Gen 46:4
Guidance.
Convinced that Joseph really lived, Jacob’s first impulse was to hasten to him. But at Beersheba, ere he left the land of Canaan, he sought guidance of God. The promise made him reminds of that at Bethel. Each on the occasion of leaving the land; each revealing God’s protecting care. His presence is the only pledge of safety (cf. Exo 33:14, Exo 33:15). It was not a word for Jacob only. Had it been so it would have failed, for Jacob never returned to Canaan. It was like the promise to Abraham (Gen 17:8; cf. Heb 11:9, Heb 11:10). It was the assurance that God’s word would not fail. Though he seemed to be leaving his inheritance, he was being led in the way appointed for its more complete possession. God was with him in all This fully made known to us in Immanuel, without whom we can do nothing, but who by the Holy Spirit abides in his people (Joh 15:4; Joh 16:14).
I. JACOB‘S EXAMPLE. Before taking a step of importance he solemnly drew near to God (cf. Neh 2:4; 2Co 12:8). Not even to see Joseph would he go without inquiring of the Lord. Christ by his Holy Spirit is to his people wisdom (1Co 1:30). The habit of prayer for guidance, or for wisdom to discern the right way, rests on sure promises (Isa 30:21; Luk 11:13), and is a thoroughly practical resource. We look not for visions or direct manifestations. But guidance is given through channels infinitely varied, though our way may seem strange; and it may be long ere we find that our prayer has been all along answered in the course of events. Why so much neglect of this? so much uncertainty? Because often men do not really seek to be guided by God. Their real wish is to be led as they themselves wish.
II. They who would be sure of God’s promises MUST LEAN ON HIS GUIDANCE. They may seem to be led far from what they hoped for. They would fain have great spiritual elevation, and are kept low. They would like to do great work, and are led through homely duties; to have great powers for God’s service, and are made weak. The cross must be borne (Rev 3:19), and it is sure to take a form they do not like. Otherwise it would not be really a cross. Many would willingly endure pain or poverty if they might thereby gain fame.
III. GOD‘S CARE FOR INDIVIDUALS. “I will go down with thee.” The universe in its laws shows power, wisdom, and love. But what inspires trust is the confidence that each one is remembered and cared for by God, a confidence called forth by the human sympathy of Christ (Mat 9:36; Luk 7:13; Joh 11:35).M.
Gen 46:1. And Israel came to Beer-sheba, &c. Though this was in his way from Hebron, as it lay in the most southerly parts of Canaan; yet he probably made choice of it, the rather, as both Abraham and Isaac had consecrated the place, and there received favourable answers from God. See ch. Gen 21:33. Gen 26:23, &c. In his devotion he had an eye to God as “the God of his father Isaac,” that is, a God in covenant with him; for by Isaac the covenant was entailed upon him. He “offered sacrifices,” extraordinary sacrifices, besides those at his stated times. These sacrifices were offered, 1. By way of thanksgiving for the last blessed change of the face of his family, for the good news he had received concerning Joseph, and for the hopes he had of seeing him. 2. By way of petition for the presence of God with him in his intended journey. 3. By way of consultation. Jacob would not go, till he had asked permission of Jehovah.
EIGHTH SECTION
Israels emigration with his family to Egypt. The settlement in the land of Goshen. Jacob and Pharaoh. Josephs political Economy. Jacobs charge concerning his burial at Canaan.
Genesis 46, 47
1And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac. 2And God spake unto Israel in the visions of the night, and said Jacob, Jacob. 3And he said, Here I am. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: 4I will go down with thee into Egypt; and I will also surely bring thee up again; and Joseph shall put his hand upon thine eyes. 5And Jacob rose up from Beer-sheba; and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the Wagons which Pharaoh had sent to carry him. 6And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: 7His sons, and his sons sons with him, his daughters, and his sons daughters, and all his seed brought he with him into Egypt. 8And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacobs first-born. 9And the sons of Reuben; Hanoch [initiated or initiating, teacher], and Phallu [distinguished], and Hezron [Frst: blooming one, beautiful one], and Carmi [Frst: noble one, Gesen.: vine-dresser]. 10And the sons of Simeon; Jemuel [day or light of God], and Jamin [the right hand, luck], and Ohad [Gesen.: gentleness; Frst: strong], and Jachin [founder], and Zohar [lightening one, bright-shining one], and Shaul [the one asked for] the son of a Canaanitish woman. 11And the sons of Levi; Gershon [expulsion of the profane?], Kohath [congregation of the consecrated?], and Merari [harsh one, severe one, practiser of discipline?]. 12And the sons of Judah; Er [see Gen 38:3], and Onan, and Shelah, and Pharez, and Zarah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron [see Gen 5:9], and Hamul [sparer? gentle one, delicate one]. 13And the sons of Issachar; Tola [worm, cocus-worm, one dressed in crimson cloth, war-dress], and Phuvah [=Phuah, utterance, speech, mouth], and Job [= , see Num 26:29; 1Ch 7:1, returner], and Shimron [keeping, guarding]. 14And the Sons of Zebulun; Sered [escaped, salvation], and Elon [oak, strong one], and Jahleel [waiting upon God]. 15These be the sons of Leah, which she bare unto Jacob in Padan-aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three. 16And the sons of Gad; Ziphion [beholder, watchman, the seeing one], and Haggi [Chaygai, the festive one], Shuni [the resting one], and Ezbon [Gesen.: devoted; Frst: listener], Eri [watchman], and Arodi [descendants], and Areli [heroic]. 17And the sons of Asher; Jimnah [fortune], and Ishuah [like], and Isui [alike, one to another? twins?], and Beriah [gift], and Serah [abundance], their sister; and the sons of Beriah; Heber [company, associate], and Malchiel [my king is God]. 18These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls. 19The sons of Rachel Jacobs wife; Joseph and Benjamin. 20And unto Joseph in the land of Egypt were born Manasseh and Ephraim1 [see chap. 1, etc.], which Asenath, the daughter of Potipherah priest of On, bare unto him. 21And the sons of Benjamin were Belah [see Gen 14:2, devourer], and Becher [young camel? youth], and Ashbel [sprout], Gera [=, fighter?], and Naaman [loveliness, graceful], Ehi [brotherly], and Rosh [head], Muppim [adorned one, from ], 22and Huppim [protected], and Ard [ruler? from ]. These are the sons of Rachel, which were born to Jacob: all the souls were fourteen. 23And the sons [the son] of Dan; Hushim [the hastener]. 24And the sons of Naphtali; Jahzeel [alloted by God], and Guni 25[hedged around, protected ], and Jezer [image, my image], and Shillem [avenger]. These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob; 26all the souls were seven. All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacobs sons wives, all the souls were threescore and six: 27And the sons of Joseph, which were born him in Egypt, were two souls; all the souls of the house of Jacob, which came into Egypt, were threescore and ten. 28And he sent Judah before him unto Joseph, to direct his face2 unto Goshen; and they came into the land of Goshen. 29And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while. 30And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive. 31And Joseph said unto his brethren, and unto his fathers house, I will go up, and show Pharaoh, and say unto him, My brethren, and my fathers house, which were in the land of Canaan, are come unto me: 32And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have. 33And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation? 34That ye shall say, Thy servants trade hath been about cattle from our youth, even until now, both we and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.
Gen 47:1 Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen. 2And he took some of his brethren, even five men, and presented them unto Pharaoh. 3And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy 4servants are shepherds, both we, and also our fathers. They said, moreover, unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen. 5And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee: 6The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle. 7And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. 8And Pharaoh said unto Jacob, How old art thou? 9And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. 10And Jacob blessed Pharaoh, and went out from before Pharaoh. 11And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses [Ramses, son of the sun. The name of several Egyptian kings], as Pharaoh had commanded. 12And Joseph nourished his father, and his brethren, and all his fathers household with bread, according to their 13families3 [Bunsen: To each one according to the number of his children]. 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, fainted4 by reason of the famine. 14And 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 Pharaohs house. 15And 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. 16And Joseph said, Give your cattle; and I will give you for your cattle, if money fail. 17And they brought their cattle unto Joseph; and Joseph gave them bread in exchange for horses, and for their 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. 18When 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 aught left in the sight of my lord, but our bodies, and our lands: 19Wherefore 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. 20And 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 Pharaohs. 21And as for the people, he removed them to cities5 from one end of the borders of Egypt even to the other end thereof. 22Only 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: where fore they sold not their lands. 23Then 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. 24And 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. 25And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaohs servants. 26And 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 Pharaohs. 27And Israel dwelled in the land of Egypt, in the country of Goshen; and they had possessions6 therein, and grew, and multiplied exceedingly. 28And Jacob lived in the land of Egypt seventeen years; so the whole age of Jacob was an hundred forty and seven years. 29And 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: 30But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their burying-place. 31And 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 beds head.
PRELIMINARY REMARKES
1. The transplantation of the house of Israel to Egypt under the divine sanction in the genesis of the people of Israel, and under the protection afforded by the opposition to each other of Egyptian prejudice and Jewish custom; this being with the definite reservation, confirmed by an oath, of the return to Canaan. Such is the fundamental idea of both chapters.
2. Knobel finds a manifold difference in the history contained in chapters 4648, between the ground scripture as it is accepted by him, and the amplification of the later editor. According to the Elohist (he says), Manasseh and Ephraim are said to have been youths already, whilst here, that is, in the amplification, etc., they appear as boys (Gen 48:8-12). In the narrative of the Elohist, Jacobs request respecting his burial is directed to all his children, whilst here it is made to Joseph only (Gen 47:31). And this is held up as a discrepancy! See another specimen of this critical dust-raising, p. 336. Here again Knobel knows not how to take the significancy of his . Even , Gen 47:23, must answer as proof of a second Jehovistic document.
3. Ch. 47 and 48 are taken by Delitzsch as belonging to the superscription, as containing Jacobs testamentary arrangements.
4. The contents: 1) Jacobs departure, Gen 46:1-7; Genesis 2) Jacobs family, Gen 46:8-27; Genesis 3) the reunion and mutual salutation in the land of Goshen, Gen 46:28-34; Genesis 4) introduction of Josephs brethren and his father Jacob to Pharaoh; grant of the Goshen territory; the induction and settlement of the house of Israel, Gen 47:1-12; Genesis 5) Josephs administration in Egypt, Gen 48:13-22; Genesis 6) Israel in Egypt and the proviso he makes for his return to Canaan, even in death, Gen 48:2731.
EXEGETICAL AND CRITICAL
1. Jacobs departure (Gen 46:1-7).And Israel took his journey.Even as Israel he had a human confidence that he might follow Josephs call to Egypt. But as a patriarch he must have the divine sanction. Until this time he might have doubts. When he halted at Beer-sheba (the place of Abrahams tamarisk tree, and of Isaacs altar) he offered sacrifice to the God of his fathersa peace offering, which, in this case, may also be regarded as a thankoffering, an offering of inquiry, or in fulfilment of a vow. It must be remembered that Isaac once had it in view to journey to Egypt, had not God forbidden him. And so, in the last revelation that Jacob received, in the night-vision, there comes to him a voice, saying, Jacob, Jacob; just as Abraham had to be prepared by a decisive prohibition in the repeated call, Abraham, Abraham, Gen 22:11, so, in a similar way, must Jacob here be prepared for going onward to Egypt. The revelation which Abraham had, Genesis 15, might seem dark to him. Its import neither held him back nor urged him forward on the journey. The transplantation of his house to Egypt was a bold undertaking. On this account the God of his fathers, the Providence of his fathers, reveals himself to him as God El, the powerful one,7 with whom he may safely undertake the journey, notwithstanding the apparent inconsistency that he is leaving the land of promise. The main thing in the divine promise now is, that he is not only to become a mighty people in Egypt, but that he shall return to Canaan. The latter part might be fulfilled in the return of his dead body, but this would be as symbolic pre-representation of the fact that Israels return to Canaan should be the return of his people. The firmness of the departure appears in the fact that Israel, with wives and children, allows himself to be placed on Egyptian wagons, and that they took with them all the movable property that they possessed in Canaan. The picture of such a migration scene upon the monument of Beni Hassan is described by Hengstenberg, Moses and Egypt, p. 37, etc. Jacob is now to die in Egypt; this death, however, in a foreign land, is to have the alleviation that Joseph shall put his hand upon his eyes. This last service of love was also customary among other ancient nations (comp. Hom. II. xi. 453, etc.8). Knobel. Concerning the wagons, see Delitzsch, p. 562.
2. Jacobs house (Gen 46:8-27). Three things are here to be considered: 1) The number 70; 2) the enumeration of the children and grandchildren who may have been born in Egypt; 3) the relation of the present list to the one given Numbers 26, and 1 Chronicles 2. The numbering of the souls in Jacobs household evidently points to the important symbolic number 70. This appears in its significance throughout the history of the kingdom of God. It is reflected in the ethnological table, in the 70 elders of Moses, in the Jewish Sanhedrin, in the Alexandrian version of the LXX, in the 70 disciples of our Lord, in the Jewish reduction of the heathen world to 70 nations. Ten is the number of the completed human development, seven the number of perfection in Gods work; seventy, therefore, is the development of perfection and holiness in Gods people. But between the complete development and the germ there must be a correspondence; and this is the family of the patriarch, consisting of seventy souls. The number seventy is the mark by which the small band of emigrants is sealed and stamped as the holy seed of the people of God. Delitzsch. On the mariner in which the number 70 is formed out of the four columns, Leah, Zilpah, Rachel, Bilhah, see Delitzsch, p. 563; Keil, p. 270. It is to be observed that Dinah, as an unmarried heiress, constitutes an independent member of the house, just as Serah, daughter of Asher (Gen 46:17); whilst it may be supposed, in respect to the other daughters and granddaughters, that by marriage they became incorporated with the families and tribes that are mentioned. The fact that a son of Simeon is specially mentioned as the son of a Canaanitish woman, shows that it was the rule in Jacobs house to avoid Canaanitish marriages, though the Ishmaelitish, Keturian, and Edomitic relationship still stood open to them. Keil. The ancient connection, however, with Mesopotamia, Laban had impaired, if not entirely interrupted. A similar enumeration, Exo 1:5; Deu 10:22; whilst the LXX, and, after it, Act 7:14, presents the number 75, by counting in the five sons of Ephraim and Manasseh according to 1Ch 8:14 (see note by Keil, p. 271), an enumeration by which the persons named are still more distinctly set up as heads of families.
As to what farther relates to the sons of Pharez, the sons of Benjamin, etc., it is clear that when it is said of Jacob, that he brought all these souls to Egypt, it must have the same meaning as when it is said of his twelve sons, that he brought them out of Mesopotamia, though Benjamin was born afterwards in his home. The foundation of the Palestinian family state was laid on the return of Jacob to Canaan, whilst the formation of the Egyptian family state, and of its full patriarchal development, was laid when he came to Egypt. The idea goes ahead of the date. Baumgarten urges the literal conception; but the right view of the matter is given by Hengstenberg. For a closer discussion of the question see Keil, p. 271, and Delitzsch, p. 564; especially in relation to the difficulties of Knobel, p. 340. Keil: It is clear that our list contains not only Jacobs sons and grandsons already born at the time of the emigration, but besides this, all the sons that formed the ground of the twelve-tribed nation,or, in general, all the grand-and great-grandchildren that became founders of mischpa-hoth, or independent, self-governing families. Thus only can the fact be explained, the fact otherwise inexplicable, that, in the days of Moses, with the exception of the double tribe of Joseph, there were, in none of the tribes, descendants from any grandson, or great-grandsons, of Jacob that are not mentioned in this list. The deviations in the names, as given in Numbers 26, and in Chronicles, are to be considered in their respective places. We refer here to Keil, p. 272; Delitzsch, p. 565.
3. Their re-union and greetings in the land of Goshen. Gen 46:28-34.And he sent Judah.Judah has so nobly approved himself true and faithful, wise and eloquent, in Josephs history, that Jacob may, with all confidence, send him before to prepare the way. Judahs mission is to receive Josephs directions, in order that he himself may be a guide to Israel, and lead him unto the land of Goshen. Joseph, however, hastens forward to meet his father in Goshen, and to greet him and his brethren.And he presented himself to him.Keil: otherwise generally thus used in speaking of an appearance of God, is here chosen to express the glory in which Joseph went to meet his father.9 But surely it was less the external splendor, in itself considered, than the appearance of one beloved, long supposed to be dead, but now living in glorious prosperity.Now let me die.This joyful view of death is not to be overlooked; it is opposed to the common notion respecting the Jewish view of the life beyond the grave. Such language shows that Jacob recognizes, in Josephs reappearance, the last miraculous token of the divine favor as shown to him in this world.I will go up to Pharaoh.Knobel explains the expression from the fact, that the city of Memphis, being the royal residence, was situated higher than the district of Goshen. Keil explains it ideally as a going up to court. This view becomes necessary if we regard Tanais as the capital, which is, however, rendered somewhat doubtful by the expression itself, if it is to be taken literally.That ye shall say, thy servants trade hath been about cattle.This instruction shows Josephs ingenuousness, combined with prudent calculation. His brethren are frankly to confess their occupation; Joseph even sets them the example before Pharaoh, although, according to his own explanation, shepherds were an abomination to the Egyptians, that is, an impure caste. By this frankness, however, they are to gain the worldly advantage of having given to them this pastoral district of Goshen, and at the same time, the theocratic spiritual benefit of dwelling in Egypt, secured, by this distinction of castes, from all impure mingling with the Egyptians themselves. Knobel lays stress upon the word , in distinction from , because sheep and goats were not generally used for sacrifice by the Egyptians, because their meat did not belong to the priestly royal dish, and because wool was considered by the priests to be unclean, and was, therefore, never used for the wrapping of the dead. But the conclusion drawn from this, that keepers of sheep and goats had been especially (a thing tabooed), cannot be established. This, in a very high degree, was the case only with herdsmen of swine (Herod. ii. 47), who, nevertheless, together with the herdsmen of cattle, were numbered in the seven castes (Herod. ii. 164), and both together called the caste of shepherds, (Diod. i. 74). The name is only a naming a potiori (from the better part). Delitzsch. According to Grant (Travels, ii. 17), the herdsmen are represented on the monuments, as long, lean, distorted, sickly formsa proof of the contempt that rested upon them. Josephs theocratic faithfulness preferred for his people contempt to splendor, provided that under the cover of this contempt, they might remain secluded and unmixed (see Heb 11:26). For the cause of this dis-esteem, see Keil, p. 274; Knobel, p. 341.
4. The presentation of Josephs brothers, and of his father, to Pharaoh. The grant of the land of Goshen. The induction and settlement. Gen 47:1-12.Some of his brethren.() This has been interpreted as meaning some of the oldest, and some of the youngest, or, in some such manner; but there is no certainty about it; since the expression may mean any part as taken (cut off) from a whole. As Joseph could not present all his brethren to Pharaoh, he chooses five, a number of much significance to the Egyptians (see Gen 43:34). Pharaoh again shows himself, in this case, a man of tact and delicacy. Of the young men he asks the nature of their occupation; of old Jacob he inquires his age. Especially well does he manage in not immediately granting to Josephs brethren their petition to be allowed to settle in Goshen, but leaves it to Joseph, so that he appears before his brethren in all his powers, and their thanks are to be rendered unto him instead of Pharaoh. Joseph, at the same time, receives full power to appoint proper men from among them as superintending herdsmen (magistros pecoris).See Knobel, who thinks that this petition was more suitable for the chief of the horde (sic). Yet he quiets himself by the fact that in other places the narrator brings forward the sons of the aged father; as though this were not an obviously proper proceeding. Still he will have it that the ground Scripture, as he calls it, reports but one introduction of Jacob.And Jacob blessed Pharaoh.When he came into his presence and when he left him. There is something more here than a mere conventional greeting. Jacob had every inducement to add his blessing to his thanks for Josephs treatment, for the stately invitation, and for the kind reception. Besides, an honorable old age is a sort of priesthood in the world.Of my pilgrimage.Jacobs consciousness of the patriarchal life, as a pilgrimage in a foreign land, must have developed itself especially in his personal experience (see Heb 11:13, etc.).Few and evil.That is, full of sorrow. Jacob speaks of his life as of something already past. This is explained from his elevated state of soul. He is ready to die. In such presentiment of death, however, he is mistaken by almost seventeen years; for he died at the age of one hundred and forty-seven. His father, Isaac, also had thought to make his testament much earlier (see Gen 27:1, etc.). In fact, the age of Jacob fell much short of that of Abraham (one hundred and seventy-five), and that of Isaac (one hundred and eighty).In the land of Rameses.(Heroon-polis.) Gen 45:10, it is called Goshen. It is here named after a like-named place in Goshen (Exo 1:11); and thus we are already prepared for the departure afterwards, which started from Rameses (Exo 12:37; Num 33:35). Concerning the country of Goshen, see Keil, p. 276; Delitzsch, p. 572.
5. Josephs administration of the affairs of Egypt (Gen 47:13-26). This proceeding of Joseph, reducing the Egyptians, in their great necessity, to a state of entire dependence on Pharaoh, has been made the ground of severe reproach; and, indeed, it does look strange at first. The promotion of earthly welfare, and of a comfortable existence, cannot excuse a theocratic personage in bringing a free people into the condition of servants. But the question here is whether Joseph really acted in an arbitrary manner. He was not a sovereign lord of the storehouses, but only Pharaohs servant. As such, ho could not demand of Pharaoh views that in their aspect of liberality lay beyond his horizon; besides it is to be considered that the people themselves desired to save their lives at the price of their freedom. The point we are mainly to look at is that Joseph was not at liberty to give the corn away, and, to say nothing of Pharaohs right, he might thereby have opened so wide the door of a wasteful squandering, as to have produced a universal famine. We are also to suppose that Joseph was urged, step by step, to these measures, by the pressing consequences of the situation; but that he tried to mitigate, as much as posible, the dependence that necessarily followed, by an assessment of the fifth part, leaving four-fifths to them. The principal aim of the narrative is to show, in the first place, the advantages of the Israelites in comparison with the Egyptians; how splendidly the former were provided for. Again, Joseph might have yielded to the urgency of the circumstances, all the more freely from the consideration, that the future of Israel would be more secure by thus having a favorable position among a depressed, rather than a haughty and oppressive people. But, at all events, even in this relation, divine retribution surpasses, in its severity, the measure of human understanding. When afterwards the Israelites were held in bondage by the Egyptians, it may remind us of the fact, that, through Joseph, the Egyptians themselves had been made servants to Pharaoh, however pure may have been his motive.Herds of cattle.The expression shows that the fair value of the cattle is here kept prominently in view; since denotes property acquired.And as for the people they demanded.Concerning the different readings, Gen 47:21, where the LXX and the Samaritan, and others, with Knobel, read instead of , see note, Keil, p. 277. We must not, however, suppose, with Delitzsch, a translocation of the people from one place in Egypt to another in its remotest part, but the distributing of the present crown peasants into the different towns of their respective districts throughout the whole land. The ground of this was that, for the present, they must get their sustenance from their granaries in the cities, and that, afterwards, these became the places in which they were to deliver the fifth part.Had a portion assigned them.We understand this of the land of the priests, not of their portion of the provision which is mentioned afterwards.Ye shall give the fifth part.This was no heavy tax; and there was a benefit in it, that it tended to produce an habitual carefulness in respect to the unfruitful years. That a provision, in such cases, had heretofore been wanting in Egypt, is evident from the destitution of the people. Joseph may, therefore, be looked upon, in all this, as a wise man striving with the necessities of famine, so sore an evil in ancient times.10
The accounts which Herodotus (ii. 109), and Diodorus (i. 73), have given concerning the national economy of ancient Egypt, seem to refer to dispositions of a later date, at whose basis, nevertheless, may have lain these measures of Joseph, even as the latter may have been grounded on still older relations and peculiarities. The main view to be taken in respect to this economy is, that the king, in connection with the priest and warrior castes, possessed the land (Diod. Sic.), whilst the peasants and tradesmen had land subject to rent. Now if Joseph changed the feudal system, formerly existing, into one of servitude, it is to be remembered that the former was not so favorable, nor the latter so unfavorable, as that which existed in still later times. The feudal peasant was already under an absolute authority, and was obliged, e.g., at the beginning of the seven years of plenty, to give the fifth part; whilst the servants, as they are afterwards called, were only persons put under a more definite direction in the management of their economic relations. For more on this, see Keil, p. 278, on the tax relations of the East, and also Knobel, p. 346. Gerlach maintains that the Egyptians did not become bondsmen in this transaction, but were only brought into a feudal relation to Pharaoh. It is said, however, expressly, that Joseph bought not only their land, but themselves, their bodies. It is true, a distinction may be made between this, and an entire bodily subjection; and, therefore, may it be called servitude or dependence.
6. Israel in Egypt. His proviso. His return in death to Canaan. Gen 47:27-31.And they had possession therein.Personal appropriation and outward extension.And Jacob lived.The narrative prepares us very circumstantially for Jacobs death, as an event of great moment to his people.Put thy hand under my thigh.See Genesis 23 Joseph is to confirm by an oath his promise to bring his remains home to Canaan. Because Jacob exacts this of all his sons collectively (see Genesis 49), Knobel, as usual, discovers a discrepancy. It is, however, the same determination, only more fully developed in the latter passage. After Josephs promise, Jacob prays upon his bed. The fulfilment of his last wish has been secured.And Israel bowed himself.We must think of him as sitting up in his couch; it is, therefore, incorrect when Keil says, he turned towards the head of the bed, in order to worship, while lying with the face turned towards the bed. The Vulgate which Keil quotes, says the reverse: adoravit Deum conversus ad lectuli caput. The idea is, that, kneeling, he bows himself in the bed, with his face turned towards the head. The LXX seems to have read for (ham–mat–teh for ham–mit–tah) caused by a mistake of the vowels to the unpointed consonants, and the consideration that Jacob is not represented as sick and confined to his bed until the next chapter. By this LXX interpretation: (which we also find in the Syriac, the Italian, and Heb 11:21), there is suggested the rich and beautiful thought, that Jacob celebrates the completion of his pilgrimage (Gen 47:9) in prayer and thanksgiving. If we take it in the other sense, having no greater evidence, and less significance, the turning to the beds head in a kneeling posture is the one natural to the body, if we imagine the beds head to be the higher part. At the same time, it seems here expressed that Jacob, in praying, turns away from the world, and from men to God, as the facing and turning of the priest at the altar expresses the same idea symbolically. Von Bohlen maintains that the question has nothing to do with praying. It means, he says, that Jacob was sinking back upon his pillow, as David, 1Ki 1:47, whilst Joseph put his hand under his thigh. For such an occasion, however, the word (generally denoting adoration) would seem unhappily chosen, and is easily misunderstood. Delitzsch takes the two representations together (as denoting in one the act of prayer and the oath ceremonial).
DOCTRINAL AND ETHICAL
1. Jacobs halt at Beer-sheba furnishes a proof again 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 special importance for the minister of the gospel. Words of divine assurance are the proper messages from the pulpit. 5. Dinah had to atone for her former freedom, and the fanatical severity of her brothers, by a joyless single life. But she has the honor, along with Serah, of being reckoned among the founders of the house of Israel in Egypt. Together with the development of the theocracy, there is unfolded the gradual elevation of woman. The idea of female inheritance here presents itself.
6. Judah, the fathers minister to Joseph. By his faithfulness, strength, and wisdom, he has risen in the opinion of his father, and thus it is that Jacobs divine illumination shows itself especially in respect to the tribe of Judah,becoming a revelation full and clear in the blessing pronounced Genesis 49.
7. Jacobs and Josephs reunion, full of unspeakable emotion expressed in tears and in embraces. To Jacob, Joseph appears as one who had come from the realm of the dead. 9. The instructions that Joseph gives his brethren show us that this ancient statesman clearly comprehended the truth, that the highest ingenuousness, and the purest frankness, is, at the same time, the highest wisdom (see the instructions of Christ to the apostles, Matthew 10). This wisdom of Joseph, it is true, was not the wisdom of this world. It was a divine wisdom, that he thus placed the house of Israel in Egypt under the protection of Egyptian contempt. By thus giving them a lowly position, he secured their worldly welfare, whilst promoting their theocratic prosperity.
10. Pilgrim in youth, pilgrim in age, always a wrestler,Jacob just touches upon his sufferings, as far as it is meet for Pharaoh to hear. The feeling of his wonderful deliverances shows itself movingly in his blessing upon Josephs sons. The idea of the spiritual pilgrimage of believers upon earth appears very distinctly in this picture of Jacobs life, which he sketches before Pharaoh. 12. The transplantation of Israel had for its aim the negative and positive advancement of the people of God. Negatively: It must be transplanted from Canaan if it would escape being ruined spiritually by mingling with the people of the land, or bodily, through premature wars with them. Positively: In Egypt they were parted from heathenism by a double barrier, namely, their foreign race, and their reputation as a caste impure; but here they found sustenance and room for their enlargement as a people upon its fertile soil; at the same time, they were drawn out, through the Egyptian culture, to development of their mental powers. In Egypt were they prepared for their transition from the nomadic to the agricultural state.
HOMILETICAL AND PRACTICAL
See Doctrinal and Ethical. Jacobs last pilgrimage.Jacobs house.Jacob and Josephs reunion.Jacobs joy in death.Jacob before Pharaoh.Israel in Goshen.Taube (Gen 47:7-10): Jacobs life: 1. As a mirror of the miseries of human life in general; 2. as a mirror especially of a true and blessed pilgrimage.
First Section. (Gen 46:1-7.) Starke: This departure to Egypt is often spoken of; Num 20:14-15 : Jos 24:4; Psa 105:23; Isa 52:4; Jer 31:2; Act 7:15.This is the last appearance with which God favored Jacob.
Gen 46:3. Jacob might be afraid: 1. On account of his personal safety (advanced years); 2. on account of the prohibition to Isaac (Gen 26:2); 3. on account of his descendants (Egypt a heathen country); 4. on account of servitude threatening them (as predicted Gen 15:13); 5. on accouut of leaving Canaan, the promised land; 6. Abrahams experiences, Gen 12:12 (see Jacobs declaration Gen 45:28).A Christian should enter upon his journeys with God accompanying.Bibl. Tub.: God guides his people on their ways.Cramer: Jacob an example of the fortune and pilgrimage of believers.Schrder: The answer of God is in reply to his distressing anxiety,to his flesh and blood, as we may regard it; therefore does he call him by his more human name: Jacob! Jacob! Joseph shall put his hand upon thine eyes; the last service of love that the nearest kindred could perform to the dying (Tob 14:15). See Robinson on the halting of the wagons at Beersheba.
Second Section. (Gen 46:8-27.) Starke: The use of this accurate catalogue of the children of Israel; it shows the separation of the tribes, and marks the tribe of the Messiah. It gives a clearer view of the peoples increase, and thus shows the fulfilling of the divine promise.Ohad, Numbers 26 and 1Ch 4:21, not counted here; probably died without issue.(Gen 46:15. The numbers do not sum up to more than thirty-two. The Rabbins remove the difficulty by saying, God must be counted in, since he said that he would go down with them. But this is not necessary. It would be better to say, Jacob and his children, etc.)
Gen 46:21. On the difference between this and 1Ch 8:6, and Num 26:38-39, in respect to Benjamins children, see the explanation in the respective places. The genealogies are important.Bibl. Wirt.: The true church of God is a small number, but let no one stumble thereat. God takes good care of his elect, and knows all their names.Schrder: The fact that Egypt is the hiding-place for Israel, shows that the relation was not one-sided only; if Israel was something for the heathen, it is also clear that the heathen, on the other hand, had their mission for Israel (Baumgarten).The full people of Israel consisted of twelve sons, and seventy souls, and the Christian church consisted of twelve apostles, and seventy disciples (Roos).
Third Section. (Gen 46:28-34.) Starke: (In the land of Goshen; after several weeks spent on a journey of forty or fifty miles).Joh 16:20.Was Josephs joy great when he saw again his father, how great will be the joy of Gods children when they meet each other again in glory!Schrder: Now the patriarch is ready to die, for in Joseph he beholds the fulfilment of all the promises.
Gen 46:33. To be sure, is to win. Right ahead, is the motto of the good rider (Valer. Herb.). The pride of the world makes small estimate of what God regards as highest (Baumgarten). Thus began already in the house of Jacob, at its entrance into Egypt, that reproach of Christ which Moses afterwards esteemed greater riches than the treasures of Egypt (Roos). This antipathy of the Egyptians towards the shepherd-people was a fence to them, such as was afterwards the law of Moses (Roos).
Fourth Section. (Gen 47:1-12.) Starke: Gen 47:1. Joseph does not ask particularly for Goshen, yet he knows in what manner to arrange it, that Pharaoh may readily perceive how much he would be obliged to him for the grant of that district.(Gen 47:2. ; some translate it from the extremes, that is from the oldest and the youngest; others understand it as referring to those who were of least account. Their idea is that Joseph meant to prevent Pharaohs employing them as soldiers.)Calvin: Se quis aliter pure Deo servire non potest quam si mundo se ftidum reddat, hic omnis facessat ambitio. A Christian must not be ashamed of the humble condition in which God may have placed him.Muscul.: Pharaoh does not inquire after Jacobs piety, religion, and godly walk, but only after his age.Seventeen years. As long as he had sorrowfully cared for Joseph, so long Joseph, in return, cared for him. Earthly benefits God repays by spiritual blessings; 1Co 9:11.Cramer: God bestows much on the man who has many children.Schrder: Very proper that they remain in the border district until everything is settled. In the midst of the Egyptians, the Israelites are ever as strangers in the land.Heim: The patriarch standing before Pharaoh. The patriarch and the priest of Gods church before the king of the mightiest and most civilized state at that time in the word.
Fifth Section. (Gen 47:13-26.) Starke: Gen 47:13. A divine punishment of the Egyptians. (They would not otherwise have regarded Josephs example in the sparing use of the corn; some, perhaps, would have scouted his predictions).
Gen 47:16. Joseph said: Fidelity to Pharaoh requires that I should not let you have the corn for nothing.Freiburger Bibel: Slavery is against the law of nature.Our daily bread, a great proof of the divine beneficence.(Gen 47:22. Circumstances sometimes excuse. If Joseph favored the heathen priests it was in obedience to the express commands of Pharaoh.)Schrder: Concerning Goshen. It was for the most part a prairie country, adapted to the grazing of cattle, and yet there were fertile agricultural portions (Hengstenberg).See Robinsons account of Goshen, or the province Surkijeh, p. 620.In the enumeration of Egyptian herds, horses come first, Exo 9:3; for their raising was especially proper for the country.Sheep, held sacred by the Thebans.Asses, were sacrificed to Typhon.The fifth, a religious political revenue, whose relation to tithes (double fifths) is obvious. The tax of a fifth is small in a fertile land like Egypt, where harvests are from thirty to a hundred fold.)(Robinson compares Josephs conduct with that of Mohammed Ali (p. 623), who made himself sole owner of all the property in Egypt; but the great difference between them is obvious.)The double tithe in Israel was probably a Mosaic imitation. As Pharaoh provides by a fifth for the sustenance of the priests, so also Jehovah (Hengstenberg).
Sixth Section. (Gen 47:26-31.) Starke: Bibl. Tub.: It is right that a certain part of what the land produces should be given to the lord.11
Gen 47:30. Thus Jacob testifies to the resurrection of the dead, as one who awakes from sleep.Schrder: Jacob dies as the last of the patriarchs, and his death is the conclusion of this historical introduction, or history of the beginning. He dies, moreover, in a foreign land. That makes it the more important and conclusive event. (In the expression: have found grace, there comes into consideration: 1. That it has not the same weight, nor the same subordinate sense, as it would have in occidental speech; 2. that Jacob here asks a favor of Joseph which might seem to him as coming in collision with his Egyptian duty.)Heim: Jacob had reached a lovely evening of his wearisome and troubled life; but it might be said of him: Forgetting the things that are behind, I reach forth unto the things that are before.
[Note on the Interview between Jacob and Pharaohthe Patriarchal Theologythe Idea of the Earthly Life as a Pilgrimage.Commentators have bestowed much study upon the genealogical register in the preceding chapter, the meaning of its proper names (in most cases not easily determined), and the question, whether all the descendants of Jacob there mentioned were born before the migration. This is valuable, indispensable, it may be said, to a right knowledge of the Scriptures; but it has led many to pass very slightly over those scenes of touching beauty, and most exquisite tenderness, that are presented in Josephs meeting with his father (already alluded to in the note, p. 633), and in the interview between Jacob and Pharaoh, Genesis 47 : And Joseph brought in Jacob his father, and set him before Pharaoh. What a picture of life and reality have we here! The feeble patriarch, leaning upon the arm of his recovered son, is led into the presence of the courteous monarch, who receives him, not as an inferior, nor as a dependent even, but with all the respect due to his great age, and with a reverent feeling that in this very old man, the representative, as it were, of another age, or of another world, there was something of a sacred and prophetical character. And Jacob blessed Pharaoh. It is probable that Pharaoh asked his blessing. At all events, there is something in the kindliness of his reception that induces Jacob to bestow his patriarchal benediction upon him; and doubtless the king received it, not as a formality, or with a mere feeling of courtly condescension, but as something that had a divine value for himself and his kingdom. Throughout this narrative of Joseph there is a life-likeness in the character of Pharaoh that shows him to us as one of the most veritable objects presented in history. And what an air of reality in all these scenes here so exquisitely portrayed! What a power of invention do they exhibit (if we concede to them no higher excellence); what skill in the art of pictorial fiction,that peculiar talent so cultivated in modern times, and which, it is supposed, has only reached its perfection in our own day. It is this,inconsistent as it may seem with all we know of the most early writings,or it is the most natural and exact drawing from the very life. There is something here in the internal evidence which the sound mind intuitively perceives, and on which it confidently relies. It is no invented tale. The picture stands out vividly before us; age has not dimmed its colors; remoteness of scene, and wide diversity of life and manners, cannot weaken its effect. It produces a conviction of reality stronger than that which comes, often, from narratives of events close to our own days, or even cotemporary. Away over the chasm of time we look directly into that old world. We see the figures distinctly moving on that far-off ancient shore. It is brought nigh to us in such a way that we could almost as well doubt our senses, as think of calling it in question. At all events, no mythical theory can explain it. We are shut up to a very sharp issue, a very stringent alternative: It is the very truth, the very life, in the minutest feature of its close limning, or it is the most monstrous, as it is the most circumstantial, and consciously inventive, lying. No higher criticism, as it is called, can ever make satisfactory, to a truly thoughtful mind, the comparison sometimes drawn between these Bible stories and the cloudy fables that characterize the early annals of other ancient nations. Study well the striking contrasts. The lives of the pilgrim patriarchs, so clear in their lifelike portraitures, the wild Scandinavian legends, the wilder Hindoo myths, presenting not simply the supernatural, for there are connections in which that is most crediblemore credible even than its absencebut the unnatural, the horrible, the monstrous, the grotesque; what affinity between these? The clear, statistical story of Joseph, the picture of the veritable Pharaoh,the shadows of Ion, of Dorus, of Cadmus, that flit across the dim page of the earliest Hellenian history; what sane mind can trace any parallel here? There is no escaping the issue, we may say again. It is sharp and decisive. The reasoning is curt and clear. Absolute fiction in these Bible stories, with a skill surpassing that of Defoe, Scott, or Thackeray,absolute forgery, with a conscious intent to deceive in every particular, or absolute truth, self-verifying, is the only alternative. It is not such a forgery; it is not such an artful fiction; the most extreme rationalist shrinks from affirming this; it is, therefore, the truth, and nothing but the truth. We may reverently use the imagination in attempting to fill up some parts of the picture, but we may not disturb the graphic outline. How very clear it is in the passage, specially before us. Imagination needs no help. We can almost see them, the stately monarch, the very aged man, the beloved son now in the strength and glory of manhood,they stand out as vividly as anything now on the canvas of our present history. We may as well doubt of Csar and Alexander, yea of Napoleon and of Washington, as of Jacob, Joseph, and Pharaoh.
And Pharaoh said unto Jacob, How old art thou? The English translation here, in departing from literalness in the question, has marred the effect of the answer, the peculiar language of which is suggested by it, or, at least, strictly connected with it. The Hebrew is, which we have reason, from what Diodorus says of their views of life (lib. i. 51), to regard as an Egyptian as well as a Shemitic idiomHow many are the days of the years of thy life (or, lives)? It is a drawing out of the phrase to make it intensive. It suggests the long years of the earthly sojourning, enhanced by the thought of the many days of which they are composedor days taken in that indefinite way so common in the early languages to denote times or periods. In what perfect harmony with this is the answer? We see in it the old mans garrulousness (using the term in its most innocent and natural sense), the feeling of personal importance which the very old exhibit, and rightly exhibit, in view of their surpassing length of years. They love to dwell on it, and to state it minutely, extending their words as though in some proportion to the long time through which memory looks back. How strongly we are reminded here of the Grecian Nestor, except that there is a holiness and a moral grandeur about Jacob, to which the old Homeric hero, in his garrulous worldliness and boasting, makes no approach. They are alike in the senile reduplication of their words. Not, however, like the frequent Nestoric prelude, , O that I were young again, but in a prolonged strain of solemnity and sadness comes the slow reply: The days of the years of my pilgrimage are a hundred and thirty years; few and evil have been the days of the years of my life, and have not attained unto the days of the years of the lives of my fathers, in the days of their pilgrimage. We can see the old man as he says this, leaning on his staff, and supported by his son; we can almost hear the tones of his trembling voice, the pauses of his slow utterance, the seemingly tautological yet most emphatic sound of his repetitions. Few and evil; alas! how ancient is this style of speech! How from the very beginning dates this wailing language so full of the feeling that some great evil has befallen humanity, and that our earthly life, in its best condition, is but a pilgrimage of sorrow. It has not come from the worlds later experience. The farther we go back, even into what would seem to be the very youth of our race, the louder and clearer is the voice. It is not confined to t he Scriptures. It meets us everywhere in the earliest heathen writings, but without the placid resignation that is so evident in the most striking Biblical examples. Compare the Odyssey, xviii. 130.
,
Sophocles, dipus Tyrannus, 1186,
,
,
,
.
So Pindars Pyth. viii. 99. Compare Job 7; Job 14; Psa 103:15; Gen 18:27 (who am but dust and ashes,); the same, Job 30:19; Job 42:6; Sir 10:9 (why is dust and ashes proud); and other passages too numerous for quotation.
Among the most natural and truthful things in this narration is the respect shown by Pharaoh to Jacob. It might be accounted for by that courteousness and sense of justice which seems so characteristic of this monarch, as also by his great friendship for Joseph. But there is something more in the case, and having a deeper ground. It is a feeling of reverence which makes him desire the patriarchs blessing. Respect for age was more felt, and more lauded as a virtue, in the ancient world, than in the modern, although it still holds, and nothing but a most dissolute civilization can break it up. There is, moreover, something of awe with which we look upon a very old man, a centenarian or upwards, one who has gone far beyond the ordinary limit of human life. It affects us as a strange spectacle. There seems to be something unearthly about him, superhuman, almost supernaturalas though he belonged to another age, or world. So to the young Telemachus appeared the aged Nestor who had survived three generations of men (Odyss. iii. 246),
,
like an immortal, as I gaze, does he stand out before melike one seen in vision, to give the full force of that peculiar word or as something transcending the ordinary humanity. This feeling was heightened by the fact that the Egyptians, as compared with the nomadic patriarchs, were not a long-lived people. Jacob, although he bad not attained unto the days of the years of the life of his fathers, was to them a remarkably old man. Pharaoh had, probably, never before seen a case of such extreme longevity. Herodotus (iii. 23) learns, from the Egyptians, of an thiopian people, among whom some reached the age of one hundred and twenty years, but the manner in which it is narrated shows that it was regarded as remarkable and exceptional, confirming the idea that such advanced age was unknown among the Egyptians themselves.
The matter however, of deepest interest, and most worthy of note in this answer of Jacob, is its pilgrim tone: The days of the years of my pilgrimagefew and evil have they been, and have not attained unto the days of the years of the life of my fathers, in the days of their pilgrimage. Who can deny the fairness of the apostles reasoning (Heb 11:14): Now they who say such things declare plainly (, make it very manifest) that they seek a countrythat they long () for a better country, even a heavenlyconfessing themselves to be strangers and sojourners upon earth ( , men away from home). Wherefore God is not ashamed to be called their God (not of the nonexistent, or the perished, Mat 22:32), for he hath prepared for them a citya city which hath foundations, stable, enduring, that passeth not away. This language of pilgrimage is not resolvable into the unmeaning, like a worn-out modern metaphor, or a mere poetical sentimentality. Such use of words would be wholly inconsistent with the character of the patriarchs, and their stern ideas of reality. It was not a pilgrimage simply in respect to the old home whence they came out; for thither, as the author of the epistle to the Hebrews most pertinently observes (Gen 11:14), they could, at any time, have returned. That certainly was not the better country they were seeking. No going back to Mesopotamia, the region of the fire-worshipping idolatry; rather go down to Egypt, the land of dreams and symbols, yea, down to Sheol evenever pressing on their pilgrim-way with unabated confidence in the covenant God. He would be with them wherever they went. Into whatever regions they might pass, known or unknown, there would be the , the angel Redeemer, to deliver them from all evil. It was no metaphor except as a transfer from a lower to a higher sense. The true pilgrim idea is inseparable from the term constantly employed. No word in the Hebrew language maintains a more clear and emphatic sense: , a sojourning, a tarrying, a pilgrimage, from , to turn aside by the way, to tarry as a stranger, ever denoting a temporary instead of a settled residence. It is a staying in a land which is not ones home. So, to the patriarchs, even Canaan is called , the land of their pilgrimages. To their descendants, or to the Israelitish nation taken collectively, as a corporate historical entity, it was a , a settled earthly inheritance, but to them, individually, it was not the rest provided for the people of God, and this language was ever to remind them of it. Their only inheritance was the promise, of which the Canaanitic was the type, and of this they became heirs through faith , Heb 7:12. For examples of such use of , and , see Gen 17:18; Gen 28:4 (the land in which thou art a stranger), Psa 119:54; Psa 39:13; 1Ch 29:15; Lev 17:22 (the stranger dwelling in the midst of you), Deu 5:14; Deu 24:14, and many other places. The idea is ever present, that of a stranger tarrying in a strange land; and this language of the patriarchs has been taken up by later writers, thus becoming predominant among the grave pictures of the Old-Testament saintly life. See 1Ch 29:15; Psa 39:13, strangers before thee, and sojourners as all our fathers were. The words are also used of lodging in an inn, or dwelling temporarily in a tent, and this calls up the passage before quoted from Diodorus Siculus (Excursus on Sheol, p. 587), showing that some such an idea of life being a pilgrimage was not altogether unknown to Pharoh, and to the early Egyptians. The other conception of life, as a transient dwelling in a tent, gives an inexpressible sublimity to some of the Old-Testament declarations, evidently accommodated to it, and intended to denote the security of the everlasting rest: From the ends of the earth do I cry unto thee (from this distant earth, this remote and foreign land); O that I might dwell in THY tabernacle of the eternities ( ), O that I might find shelter under the covert of thy wings, in the secret place of thy presence! Psalms 61.
As Canaan was not the rest, so neither was Sheol, whether regarded as the grave merely, or some strange state of continued being, lying beyond. No mere sentimentality about the sepulchre as a place of repose from lifes weariness could answer to these grave declarations of grave men, much less that monstrosity of conception which would connect the ideas of rest and utter non-existence. Sheol lay in the road of their pilgrimage. Through this unknown regionso very dark then, so obscure even yet,they had to pass; but only as a part of their appointed journey. The city which had foundations, lay still beyond. But why, it may be asked, as it often has been asked, did not the patriarchs, and the pious Bible writers who followed them, say more about this better country, instead of only, now and then, giving a glimpse of it in some pious ejaculation? It may be answered, that perhaps their hearts were too full of it to say much about it. They had the pilgrims reticence in the midst of frivolous and unsympathizing strangers. These old men of faith had that precious thing so pleasing unto God as the only root of any true human virtue, and which made these uncultivated Old-Testament heroes, imperfect as they were in some things, fairer in His sight than an Epictetus, a Seneca, or an Antonine, with all their lauded and refined morality. They had this precious faith, but they did not weave it into dogmas, or construct from it systems of heartless ethical speculation. They did not talk of their spirituality; and yet, even in the few things they said, what approach is made to them by the modern rationalist, or our flippant litterateur, who calls them gross, and pronounces their views so defective as measured by the later progress in all elevated and refined thinking? Who hears, or expects to hear, from critics of this class, the utterance of any longing desires for the better country? How strange it would sound to hear them say: I have waited for thy salvation, O Lord, or to make, in earnest, the declaration that they regarded themselves as pilgrims and sojourners upon this unsatisfying earth! The whole patriarchal theology may be summed in one great article, trust in the covenant God,a trust for life, a trust for death, for the present being, or for any other being. There was something exceedingly sublime in this faith. They were like men standing on the border of an immense ocean, all unknown as to its extent, its other shore, if it had any, or its utter boundlessness. Ready to launch forth at the divine command, they had the assurance that all would be well, whatever might be their individual destiny, since this covenant God was also the God of their fathers, who must, therefore, in some way, live unto Him, that is, they must have yet a being that would make them the proper subjects of such a covenant relationship. Still Sheol had a gloomy aspect; it was associated with the idea of penalty; Death and Hades went together; the one was but a form of the other, a carrying out of the great sentence. Though a part of their pilgrimage, the way was very dark. Not with rapture, therefore, but with calm confidence, did they go down into its unknown depths, still holding fast the hand of the redeeming angel, who in death, as well as in the active earthly life, would deliver them from all evil. They knew that this Redeemer lived (Job 19:25), and they felt that in some way, they knew not how, his life was theirs. He could quicken them, and bring them up again from the depths of the earth (Psa 71:20). Thus their hope took the form of a waiting, until the wrath should turn ( , Job 14:13), and the dread penalty, in some way, be satisfied. Thus Job says: all the days of my appointment (there) will I wait, until my change shall comemy halipah, my reviviscence or renewal (see how the word is used Psa 90:5; Psa 102:27). So Psa 16:10, Thou wilt not leave my soul in Hades, Psa 49:8-16, No man can redeem his brother; yet God will redeem my soul from the hand of Sheol, for He will take me. Let the rationalist say what he will of this language, the taking out of the hand, and the preventing, for a brief and unimportant time, the hand from seizing, can never be made to mean the same thing. To the same effect Psa 31:6, Into thy hands do I trust my spirit, for thou hast redeemed me (rescued, ransomed me), Jehovah, God of truthof covenant-faithfulness. Sometimes it seems to take the form of a hope that this Goel, this angel of the covenant, would be personally with them in Sheol. There is good, reason for thus interpreting the passage Psa 23:4, as referring rather to Sheol itself, the spirit-world, or world of the dead, instead of a state of sorrow in this life, or a drawing near unto death, as is commonly supposed. For places in which (tzalmaveth, there rendered shadow of death) is put for death itself, or the state of the dead, see Job 38:17 ( , gates of tzalmaveth), Gen 10:22, compared with Job 28:3, and especially Job 28:21; Job 28:23. Such a rendering seems necessary to the climax intended Psa 23:4 : Even in the valley of tzalmaveth, in the land of the shades, the terra umbrarum, I will fear no evil (comp. Gen 48:16), for thou art with me, thy rod and thy staff, they shall comfort me, restore me, revive me, and hence the Syriac , for reviviscence, resurrection. In Hades they are still with the Shepherd and Bishop of Souls.
This patriarchal faith, in its pilgrim aspect, seems a strange thing to our modern conceptions; but there is a view of it which may lead us to regard it as even a stronger, if not a better, faith than our own. Involved in the very essence of all spiritual religion are two great truths: 1. The being of a God, a moral governor who treats man as something above the plane of nature, that is, enters into a covenant with him; and, 2. the existence of the human soul in another life, as grounded, in its ultimate perfection at least, upon such covenant. The first of these is also first in value and importance. It is the first lesson in the catechism of theology. It must be learned thoroughly, or the second, by itself, as the mere idea of continued spiritual existence, becomes a perversion, and may be a source even of dangerous imaginative error. The patriarchs were educated chiefly in this greater and more fundamental dogma, belief in God, trust in God, submission to God, whatever might be the human destiny. Nothing can be purer or more lofty than their theism when viewed alone; though, as has been before remarked, it is never wholly separate from some form of the other doctrine. The purity with which men hold the second must depend upon the thoroughness of their initiation into this prime idea of a God to be trusted, in life, in death, in light, in darkness, and to whose sovereign wisdom and goodness there must be an implicit resignation, whatever may be known or unknown in respect to his dealings with the finite being he has created. To this state Job was brought, when, at the close of the long drama, he fell upon his face before God, and said unto Him (, unto me, not, concerning me) that right thing for which he was commended, rather than for any superiority in the previous argument. Hence it is that this first truth takes precedence, not in rank only, but in the time order of revelation, though the second, in its rudimentary state, may be almost coeval with it. The one is fully developed, while the other is in its germ. As best expressing the contrast, the editor would venture here to quote from something he has elsewhere written (Article on the Closing Chapters of the Book of Job, Mercersburg Review, Jan. 1860): The patriarchs were first instructed in that first and greatest chapter in theology. Is there not something in modern experience to show the evil of reversing this order of ideas, of making the subordinate primary, of coming to regard the human spiritual destiny too much as the chief thought in religion, and the belief in a God as something ministerial or mediate to it? We refer not now to that naturalistic form of spiritualism which has lately become so rife among us, but to much that appears in the better thinking of the religious world. We may yet learn from the Old Testament. We may see a glory in its theism thus standing alone in its sublimity. Boast as we may of our progress in theology, unless this order of ideas is preserved in all its purity, our belief, our reverence, our highest thought of God, may fall below that of the Syrian pilgrim, or of that ancient son of the East whose sufferings and experience are recorded in attestation of this first and greatest of truths. We must guard against such tendency, or there is danger that our re-ligio,our view of the bond between the infinite and the finite soul,may become nature instead of covenant,a dreamy sentimentality instead of faith.T. L.]
Footnotes:
[1][Gen 46:20.The LXX have added, after Manasseh and Ephraim, a verse seemingly from 1Ch 7:14, but differing so much, both from the Hebrew of that place, and from the LXX itself, that it can hardly be recognized. No other ancient version has it. It is not in the Samaritan, which, in most cases of variance, has been made to conform to the LXX. If it was in some old Hebrew copies, it had clearly been put in to carry out the line of Joseph; and this shows us how explanatory scholia, referring to later things, may have got a place, and some of them an abiding place, in the text of Genesis.T. L.]
[2][Gen 46:28., to show the wayinf. Hiphil of . This makes a very good sense here, but there is some reason for doubting it, since the LXX render , as though they had read here, as well as just below. To the LXX, as usual, the Samaritan is conformed, and gives twice. The Syriac has , to appear unto, or be seen, which shows that the translator read (for ), Hophal infinitive of the verb , or regarded as being the same defectively written. This has some support from what immediately follows in Gen 46:29, (Niphal of ), and appeared, or presented himself to him. The Targum of Onkelos renders it to meet him; which shows also the reading , like that of the LXX.T. L.]
[3][Gen 47:12. . This is sometimes a phrase of comparison, or proportion, as also (see Lev 25:52; Num 6:21; Exo 12:4, etc.), yet here it is more expressive taken literally, to the mouth of the little ones, preserving the sense of proportion, yet showing, at the same time, Josephs pathetic careseeing to the wants and providing appropriate food even for the youngest in the great company.T. L.]
[4] [Gen 47:13. . The Textus Samaritanus has (), which Rosenmller condemns as a mere gloss. It seems, however, to be the same word, only with a different orthography, for ; and so all the old interpreters regarded iteither reading , or regarding as equivalent to it; LXX , failed, fainted; Syriac , was desolate. Literally, if we read , the land was weary, faint. So the Greeks use the verb of lands and cities as well as of persons. Such a poetic transfer has great pathos. So also, in Hebrew, is the verb , to rest, transferred to the land. Comp. Lev 26:34-35. As also other verbs by the same or an opposite figure; Isa 24:4, , mourning, withering, is the land, languid and wasting the world. There is no need of supposing a different root, as Gesenius does, or of comparing it with , which is quite a different word. See in the dipus Tyrannus of Sophocles, 26, the description of a land wasting with famine and pestilence:
.
T. L.]
[5][Gen 47:21. , transferred it (the people) to cities, etc. The LXX read here , which is good Hebrew, notwithstanding what Rosenmller says about it, and render accordingly, , made them serve him as servants, which would not, however, be slavery, in the sense of man-ownership, according to the most modern notion, but, rather, an increase of their civil subjection. The Samaritan has the Hebrew corresponding to this; but the whole argument of Gesenius on that codex goes to show that it is everywhere a conforming to the LXX, rather than an older text whence the readings of the LXX were derived. See on this passage his tract De Pentateuchi Samaritani Origine, etc. p. 39. The Hebrew gives a clear and satisfactory sense, as it stands, and the whole aspect of the case proves that the change was from that reading rather than to it. The Targum agrees with the Hebrew. So does the Syriac, only with more clearness, having, instead of the single word , a repetition, , from city to city, or rather, from farm to farm. Raschi says he did this to break up their title by destroying the residence as a memorial of ownership, and so preventing seditions, as Grotius also remarks upon the place. The common reading is confirmed by Josephus, Antiq. Jud. ii. 7, 7.T. L.]
[6][Gen 47:27. . The Niphal form, with its passive, reflexive, or deponent sense, makes the expression here correspond exactly to the technical language of the English common law in regard to the holding of landthey were seized of itthe passive of the habendum et tenendum in the language of a grant. Compare Jos 22:9, , the land of their holding of which they were seized, as tenants in fee, having had livery of seizin given to them, , by the hand of Moses. Compare also Num 32:30, , and they were seized (that is, they had possession given them) in the midst of you. In the verse before (Gen 42:26), Joseph is said to have given them possession (acting doubtless as agent or attorney to the king, the chief lord, or holder in capite), that is, livery of seisin, in some such manner, or with some such ceremonies as are described in our old common-law books. , and Joseph put it for a decreea memorial of the grant, , unto this day, that is, in feein perpetuum. It is interesting to notice how strikingly similar have been the law-language and ceremonies of different ages. Compare the prophetical, or spiritual, grant, Psa 2:8, where has the same emphasis, the nations for an inheritance, the ends of the earth for a holding forever.T. L.]
[7][Our English translation, I am God, fails here in not giving the article (), or any emphasis of expression equivalent to it. The best way would have been to give the name itselfI am Elas elsewhere there is given the name El Shaddai, or else the meaning of the name as Lange renders itI am the Mighty One, the God of thy fathers.T. L.]
[8][See also the Odyssey xi. 426; xxiv. 296, and a very touching passage to the same effect in the Electra of Sophocles, 1138.T. L.]
[9] [The right view of (appeared unto him) is necessary to determine the meaning of what follows: and he Jell upon his neck, etc. Who fell? It is not so clear that the subject of the verb is Joseph, although it is so taken by the LXX, the Vulgate, and most of the translators. In our English version, as in that of Luther, it is left ambiguous, though both convey the impression that it was Joseph. The Jewish commentators differ. Rashi makes it Joseph, and raises the query, why Jacob did not fall upon his sons neck and kiss him; for which he gives reasons from the Rabbins that are hardly intelligible. Maimonides, on the other hand, makes Jacob the grammatical subject. It would not have been according to the ancient notions of reverence for the son to have first fallen on his fathers neck and kissed him. The proper action, he says, would have been to have kissed his hand, and then to have waited for the fathers embrace. Joseph, he intimates, appeared to him in all his glory. At first he did not recognize him, but as soon as he saw who it was (Heb., as expressed passively, appeared, became visible unto him) he fell, etc. We may think Maimonides other reason to be inconclusive in this case, but the grammatical one is entitled to much attention. The easy and natural rule is that where there are a number of verbs connected, the subject of the first belongs to them all unless there is a change direct, or implied in some way, in the number, gender, or idiom. Had been like the rest of the verbs, there would have been no ground for such a supposition. It is, however, passive or deponent; he appeared unto him (badly rendered, presented himself), or became visible or known to him. The Targum of Onkelos translates by , was revealed to him. In such case the grammatical object of the verb preceding may become the real subject of the one that follows; and it must be looked for here in the pronoun () which represents Jacob. This makes a change as though it had been said actively, and he (Jacob) recognized him, and fell en his neck, etc. The verb is Niphal, corresponding to the Syriac , which is used for it here, and is employed to denote a subjective appearance. Thus, in the Peschito Version of the New Testament, it corresponds to the Greek , and is even used for (he recovered sight), taken in this passive or subjective aspect. As in Mar 10:52; Joh 9:15, where, in the Syriac, Jesus is the subject of the verb, and the blind mans seeing, or seeing again, is most strikingly expressed by saying, he became visible unto himthat is, Jesus standing before him, as the first object on which the new eye fell. Compare, also, in the Greek, Luk 22:43, and an angel appeared () unto him, and he prayed, etc. The subject of is different, on this account, from, the grammatical subject of , and is derived from the preceding , although no other direct cause of change intervenes. In the spirit of this the late Arabic Version of Drs. Smith and Van Dyck has well rendered it , he appeared unto him, instead of , when he saw him, of a previous Arabic translation following the Vulgate. Of course, the rule stated and the apparent exception, become unimportant, and are both disregarded, when the context, of itself, prevents all ambiguity. The more carefully, however, the language is examined here, the more reason will there appear for regarding the father as the subject of the verb ; as in the parallel passage, Luk 15:20, where it is the father who sees the son, and who falls upon his neck, . It would have been the same had the construction been, and he appeared unto him.
But whatever view is taken, there is great pathos in the particle , commonly rendered again, and here, very tamely, in our English Version, a good while. In this passage it must have its primary sense of repetition, reiteration, as it appears in the Arabic, which the translator, Arabs Erpenianus, actually uses for it. So Rashi and Aben Ezra. They refer to Job 34:23, for not repeatedly (or continually) does God lay upon man. A better reference would be to Psa 139:18, when I awake, I am still with thee, , again and again with thee; or Psa 84:5, Blessed are they who dwell in thy house, they shall be still praising thee, evermore praising thee; as in Rev 4:8, They cease not day nor night saying, holy, holy, holy. He wept long, translates Luther, weinete lange, but it means more than this; he fell upon his neck and wept repeatedly,over and over again,unable to satisfy the , as Homer styles the luxury of grief even for remembered sorrows, much less the joy of tears at such a recognition. Affecting is it in either view, but most of all when we regard it as the long sobbings and long embracings of the aged father. The old eyes weeping! There is not in our human life a more touching scene, even when it comes from senile weakness, and not, as in this case, from recognitions that might draw tears from the stoutest manhood, and from the recollection of events whose pathetic interest the utmost invention of the novelist or the dramatist fails to imitate. With this passage in Genesis there may be compared the interview of David and Jonathan, 1Sa 20:41 : And they kissed one another, and wept, one with another, until David exceeded, , David autem amplius; his emotion went beyond all ordinary bounds. The expression seems to have much of the force of the particle in the passage before us. It is another example of the rhetorical fact, that the briefest and simplest language is ever the most affecting.T. L.]
[10][All this difficulty, about Josephs proceeding, vanishes when one studiously considers what the Egyptians would have done, or how fatal their free improvidence might have proved, without his sagacious political economy. There would have been no cattle to be sold; the lands would have been barren for the want of hands to till them. Each one for himself, without a common weal, and a wise ruler taking care of it, and taxing them for such care, there would not have been, in their future prospects, any stimulus to frugality, or industry. It is yet an unsettled question, whether unregulated individual cultivation of land, in small portions, or a judicious system of landlordism, for which, of course, there must be rent or tax, is the better method for the universal good. The twenty per cent. which Joseph exacted for the governmental care, was not a system of slavery; and it may have been far better than a much greater percentage, perhaps, to capitalists and usurers.T. L.]
[11][So says the European commentator. The American would rather say: to the government that protects its produce and the labor employed in its cultivation,presenting a similar idea, but in a more rational, as well as in a milder form.T. L.]
CONTENTS
This Chapter contains the particulars of Israel’s journey to Egypt. And never surely was there a journey undertaken with more clear and leading views of the divine Providence. Constrained by famine, invited by his son, and encouraged and directed by his GOD, the hoary Patriarch sets forward to embrace a long lost child. He takes all his family with him, arrives at the place of meeting, and beholds his son: an account of their interview.
Gen 46:1
Beersheba, a memorable spot: see Gen 26:33Gen 26:33 . This offering of sacrifices, was no doubt an offering with an eye, to the great sacrifice CHRIST: see Heb 11:4 . That is a sweet scripture, GOD is not ashamed to be called their GOD. Heb 11:16 .
XXXI
JACOB AND HIS FAMILY MIGRATE TO EGYPT
Gen 46:1-47:27
Concerning this eventful migration, we consider just now several important matters:
IT WAS BY DIVINE APPOINTMENT This appears first from the revelation made to Abraham when he was yet childless (Gen 15:13-16 ); and here again in a vision to Jacob at Beer-sheba (Gen 46:1-4 ). There is much interplay of human passion and purpose (Gen 37:18-36 ) and natural causes, as the famine, and high above all God is reigning, making the envious brothers and Joseph their victim (Gen 46:4-7 ), the famine itself, the Midianite, Ishmaelite, Potiphar and wife, the prison, the butler and baker, and Pharaoh himself all subservient to his plan of the ages concerning the redemption of the race.
THE NUMBER OF THE IMMIGRANTS Two totals are given in the Hebrew text, sixty-six and seventy. The sixty-six are those descending from Jacob’s own loins and who went with him. This, of course, does not include Jacob himself, nor Joseph and his two sons, already in Egypt: they, added, make the seventy. In detail we have as descendants of Leah, his first wife: Reuben and four sons, five; Simeon and six sons, seven; Levi and three sons, four; Judah, three living sons, and two grandsons, six; Issachar and four sons, five; Zebulun and three sons, four; his daughter Dinah, one; total, thirty-two, Jacob himself making thirty-three. Of Zilpah, Leah’s maid, we have Gad and seven sons, eight; Asher, four sons, a daughter, and two grandsons, eight; total, sixteen. Of Rachel, Joseph, and two sons, three; Benjamin and ten sons, eleven; total fourteen. Of Bilhah, Rachel’s maid, we have Dan and one son, two; Naphtali and four sons, five; total, seven. Then thirty-three plus sixteen plus fourteen plus seven equals seventy. You will observe that neither Jacob’s surviving wives, nor any of his sons’ wives, nor any slaves, nor other dependents, are counted in this register. Judging from the numerous following of Abraham and Isaac, the dependents must have been a little army. It is remarkable that only one daughter and one granddaughter appear in the list. When we compare ages that are expressly given, for example, Jacob 130 (Gen 47:9 ), and that all of the children except Benjamin were born in the sojourn of twenty years in Haran, we may agree with Murphy that the respective ages must have been at this time: Jacob 130; Joseph 30 (Gen 41:26 ) ; Reuben 46; Simeon 45; Judah 43; Naphtali 42; Gad 42; Asher 41; Issachar 41; Zebulun 40; Dinah 39; Benjamin 26. We must conclude that both Judah and his son married at about fourteen, and Benjamin, to have ten sons, must have married at fifteen.
But we now fall upon more serious difficulties, at least to some commentators. These arise from (1) the Septuagint Version of Gen 46 : which gives the number seventy-five instead of seventy, and Stephen in Act 7:14 , gives seventy-five. How shall we reconcile these accounts with the Hebrew? The explanation is not very difficult. The Septuagint, not inspired, itself explains the discrepancy between it and the Hebrew text by adding five additional names, descendants of Joseph’s children, Ephraim and Manasseh. The usual explanation of the passage in Acts is that Stephen merely quoted from the Septuagint. But this is more than doubtful. Stephen’s words, quoting from the American Standard Version, are: “And Joseph sent and called to him Jacob his father, and all his kindred, three score and fifteen souls.” In this seventy-five neither Joseph nor his children may be counted. We readily see how Jacob and sixty-six descendants, sixty-seven in all, are counted in the seventy-five, but where do we get the other eight? We must look for them in the words, “All his kindred.” But who are these? They may well be the surviving wives of Jacob and his sons, none of them given in the Genesis list. We know that two of Jacob’s wives are dead, Rachel, buried near Bethlehem (Gen 31:19 ), and Leah, buried in the cave of Machpelah (Gen 49:31 ). Judah’s wife was also dead (Gen 38:12 ), and possibly Reuben’s. But we may reasonably count that at least eight wives of Jacob and his sons were living, and this would better explain Stephen’s words, “All his kindred,” than to suppose that he quoted from the Septuagint.
But some critics find difficulties from another source, to wit: the enumerations in Num 26:5-51 , and in 1 Chronicles 4-8. The enumeration in Numbers, hundreds of years later, under different time conditions, deals with the later descendants of Jacob’s children, and would not naturally fit exactly into the Genesis list. It nowhere contradicts Genesis, and the slight variation in the spelling of certain names is easily explicable. The Chronicles enumeration, still more remote in time, and for other purposes, presents no difficulty except for one looking for discrepancies.
There is a difficulty in chronology concerning the length of the sojourn in Egypt, already considered in Gen 15:13 , and it will come up again in Exo 12:40 ; Act 7:6 ; and Gal 3:17 , which will be considered when we come to Exo 12:40 .
THE AFFECTING MEETING OF JACOB AND JOSEPH The sorrow of Jacob for the loss of Joseph has become proverbial in the East. It was a sorrow that could not be comforted: “I have grief like that which Jacob felt for the loss of Joseph” (see Arabian Nights, Vol. 2, pp. 112, 206, 222). Scriptural expressions of his sorrow are Gen 37:33-35 ; Gen 42:36-38 ; Gen 47:9 .
When his sons returned from Egypt and announced that Joseph was alive, he fainted. Note Gen 45:25-28 : “And they went up out of Egypt, and came into the land of Canaan unto Jacob their father. And they told him, saying, Joseph is yet alive, and he is ruler over all the land of Egypt. And his heart fainted, for he believed them not. And they told him all the words of Joseph, which he had said unto them; and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: and Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.” He was also greatly assured with these words of Jehovah, Gen 46:2-4 : “And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here Amo 1 . And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation; I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.”
Their affecting meeting is thus described in Gen 46:29-30 : “And Joseph made ready with his chariot, and went up to meet Israel his father, to Goshen; and he presented himself unto him, and fell on his neck, and wept on his neck a good while. And Israel said unto Joseph, Now let me die, since I have seen thy face, and thou art yet alive.” Under widely different circumstances our Lord, in the parable of the prodigal son, described the touching meeting of a long-separated father and son.
JOSEPH PRESENTS HIS FATHER AND BROTHERS TO PHARAOH Taking with him five of his brothers, after instructing them what to say, Joseph introduces them to Pharaoh, and so manages to secure the land of Goshen for them (Genesis 46-47:6). The advantages of the land of Goshen were these: (1) It was the best in Egypt for pasturage; (2) it isolated the children of Israel from the Egyptians, thus enabling them to preserve uncontaminated the exclusive religious faith, and hedged against giving offense to the Egyptians by either religion or occupation and tended to prevent intermarriage; (3) it was the frontier gateway into their Promised Land.
According to Herodotus (2:164), the Egyptians were divided into seven distinct classes or castes: Priests, warriors, cowherders, swine-herders, interpreters, boatmen and shepherds. Our text says: “Every shepherd is an abomination to the Egyptians.” It is certain that Egyptian sculpture represents the shepherds in a most degrading way. So the two peoples would be mutually repulsive on many grounds. The favor accorded to Jacob’s family and dependents being attributable to the esteem of the royal family for Joseph, all the dreams of Joseph were thus fulfilled. His brethren now bow down before him, and the father is nourished by him.
JACOB AND PHARAOH (Gen 47:7-11 ) The meeting between these two men, so strongly alike in every way, presents both of them in a favorable light. Pharaoh is very courteous and Jacob is full of dignity. It is he that blesses Pharaoh. The sincerity of Jacob’s famous words has been questioned. “The days of the years of my pilgrimage are thirty and a hundred years: few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.” Marcus Dods, on Genesis, quotes Lady Duff-Gordon: “Old Jacob’s speech to Pharaoh really made me laugh (don’t be shocked), because it is so exactly like what a fellah says to a pasha Jacob being a most prosperous man, but it is manners to say all that.” Lady Duff-Gordon may indeed be amused at the Oriental manners of her time, as the Orientals were doubtless amused at hers, only they were too polite to show it. But you might make a great sermon on Jacob’s words) and find in them evidences of deepest sincerity.
(1) He correctly represents his life as a “pilgrimage,” whose destination, rest and home, and reward, are in the world above, and so testifies the New Testament (Heb 11:8-10 ; Heb 11:13-16 ). It was from the New Testament Scriptures, descriptive of this feeling of the patriarch life, that Bunyan derived the idea immortalized in his Pilgrim’s Progress. There is no mere mannerism or perfunctory custom in Jacob’s reference to his life as a pilgrim. (2) It is strictly true that he had not attained to the days of his fathers. Relative fewness of days was his when compared with either patriarchal longevity, or eternity. (3) While brightened here and there by divine visitations, his days were full of evil. He was a man of sorrows and acquainted with hardships and griefs. Remorse of conscience for his own sins clouded his life, and the chastening therefore was a heavy burden. His apprehension of Esau’s violence, his separation from his mother never to see her again in this life, his exile from home, and lonely, friendless life, counted much. No gem of literature is more exquisite, pathetic and tragic than his own simple statement to Laban of his twenty years of trial in Padan-Aram, as follows: “And Jacob was wroth, and chode with Laban; and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast holly pursued after me? Whereas thou hast felt about all my stuff, what hast thou found of all thy household stuff? Set it here before my brethren and thy brethren, that they may judge betwixt us two. These twenty years have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flocks have I not eaten. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep fled from mine eyes. These twenty years have I been in thy house; I served thee fourteen years for thy two daughters, and six years for thy flock: and thou hast changed my wages ten times. Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely now hadst thou sent me away empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.” His troubles from the polygamy forced upon him were many. The sin of Reuben wounded him to the heart. The dishonor done to Dinah, and the violence of Simeon and Levi left lasting scars never to be forgotten. His anxieties about hostile neighbors never left him. His loss of his beloved Rachel was irreparable, and his loss of Joseph broke his heart. It was shallow pertness and affected smartness on the part of Lady Duff Gordon to ridicule a speech so eloquently and so sublimely true.
JOSEPH’S ADMINISTRATION OF THE AFFAIRS OF EGYPT (Gen 41:37-57 ; Gen 47:13-26 ) More than once has the world been surprised at the wise administration of national affairs by alien Jews, promoted for merit alone to the highest political offices. It commenced with Joseph’s rule over Egypt; it is followed by Daniel’s rule over Babylon, and Mordecai’s and Nehemiah’s influence at the court of Persia. We have modern examples in the sway of the Rothschilds over the finances of many nations, Disraeli in England creating the British Empire, and Judah P. Benjamin in the Confederate States. There are multitudes of examples on a smaller scale.
Joseph’s administration in Egypt gave it world pre-eminence. His bringing all the land to Pharaoh has been questioned. But it was not only an unavoidable expedient, but greatly simplified the government of a turbulent population, and gave to the people themselves a definite one-fifth tribute, instead of uncertain, oppressive taxation and much tyrannical oppression. If they paid the one-fifth, a land rent far cheaper than prevails here, their burdens were ended. His gathering the people into cities was to simplify the distribution of stores. There will doubtless always be difference of opinions about the wisdom of agrarian laws. The abolition of private ownership in land has been argued in our time and country by Henry George and his followers. A political economist will find it difficult to answer satisfactorily his Progress and Poverty. The accumulation of large landed interests, mines, minerals, timbers, oil, etc., in the hands of a few men, or irresponsible syndicates, menaces today the peace of the world. Isaiah prophesies woe to those who add house to house and land to land until there is no room for the people. Jefferson claimed that the earth in usufruct belongs to the living. Goldsmith well says in his Deserted Village:
III fares the land to hastening ills a prey,
Where wealth accumulates and men decay.
The Gracchi perished in trying to remedy the land evil in ancient Rome. The ancient Germans, according to Caesar, prevented private ownership of lands, as, according to Prescott, did the ancient Peruvians. England passed through the throes of this very burning question. It is certain that Egypt was happier under Joseph’s rule than ever before or since. So were the Peruvians under the land policy of the Incas. In the United States today the battle is on to the death to preserve to the people the water courses, the forests, the natural resources; and to relax the choking grasp of monopolies that prey, in selfish, insatiable greed, upon the very vitals of the people. Joseph, being an alien, did not attempt to destroy the landownership of the priesthood, the most plausible and yet the most dangerous monopoly known to a free people. Other nations have been compelled to abolish their ownership. The successful fight in Mexico on that point is the most notable in history. The priesthood held one-half the land in fee simple, and not only paid no taxes, but forced the people owning the other half to support them. They ruled the cradle, the grave and futurity itself. Their holidays drove labor from the calendar. This ownership in the Philippines constituted one-half of the gravest problems in our government of those islands, in the solution of which, mainly by President Taft when in charge there, more unwise statesmanship was displayed than was ever before exercised by our country’s rulers, the end of which in fateful consequences is not yet.
Under all circumstances, the administration of Egyptian affairs by Joseph is the wisest record in the annals of time. A writer cited by Marcus Dods mentions an inscription on the tomb of an Egyptian, supposed to refer to this famine in Joseph’s time: “When a famine broke out for many years I gave corn to the city in each famine.” Smith’s Bible Dictionary, article “Famine,” cites the only other seven years of famine known to Egyptian history. It lasted from A.D. 1064-1071.
QUESTIONS 1. What is the proof that Jacob’s migration to Egypt was of divine appointment?
2. Show the interplay of human passion, the natural causes and name the actors who played any part in this matter.
3. How do you reconcile the two totals of sixty-six and seventy given in the Hebrew text?
4. How do you reconcile the numbers in Gen 46:26-27 , with the addition of Gen 46:15 ; Gen 46:18 ; Gen 46:22 ; Gen 46:25 , and Act 7:14 ?
5. What difficulties from another source puzzle the critics and what the explanation?
6. What proverb is based on Jacob’s loss of Joseph?
7. What are the scriptural expressions of his sorrow?
8. How did the news that Joseph was alive affect him?
9. How was he assured in this matter?
10. Describe the affecting meeting of Joseph and Jacob. What New Testament illustration of this incident cited?
11. What land did Joseph secure for his father and brothers, and what the advantages of this land?
12. According to Herodotus, what were the classes of the Egyptians?
13. What was the position of the shepherd among the Egyptians, the evidence and how account for the favor accorded Jacob and his family?
14. What were his famous words to Pharaoh and what Lady Duff Gordon’s remark about them?
15. What evidences of the sincerity of his words?
16. What New Testament evidence that Jacob correctly represented his life as a pilgrimage?
17. In what famous allegory is this idea immortalized?
18. How old was Jacob when he stood before Pharaoh and how do his days compare with the days of the other patriarchs?
19. What the evidence that his days were full of evil?
20. Itemize Jacob’s troubles somewhat.
21. What ancient Jews became powerful in the affairs of foreign governments?
22. What modern ones have made their influence felt likewise?
23. What were the blessings of Joseph’s administration to the people?
24. What are agrarian laws? Who wrote Progress and Poverty and what was its aim?
25. Cite Isaiah’s prophecy in point.
26. What was Jefferson’s position on it?
27. What said Goldsmith about it?
28. Cite illustrations of this in ancient and modern history.
29. How does the administration of Joseph in Egypt compare with other administrations of like nature?
30. What is the meaning of “Joseph shall put his hand upon thine eyes”? (Gen 46:4 .)
31. The meaning of “And Pharaoh took off his ring and put it on Joseph’s hand”?
32. Cite other Bible instances of the use of the signet ring.
Gen 46:1 And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac.
Ver. 1. And came to Beersheba. ] A place, (1.) Consecrated to God’s worship; (2.) Where he and his fathers had met God, and received many mercies; (3.) That lay in his way from Hebron to Egypt. But say it had been out of his way; yet it had been nothing out of his way to go thither and seek God. A whet is no let; a bait by the way no hindrance; the oiling of the wheel furthers the journey. As it is, Tithe, and be rich; so, Pray, and be prosperous. But say it should be some prejudice; Is it not wisdom to make God’s service costly to us? Cannot he make us amends? “give us much more than the hundred talents?” 2Ch 25:9 Is anything lost by his service? Prayer furthers thrift. The night of Popery will shame many of us; who in their superstitious zeal had this proverb, Mass and meat hindereth no man’s thrift. The very heathen offered sacrifices when they took journeys, as Festus witnesseth. a
a Fest., lib. xiv.
NASB (UPDATED) TEXT: Gen 46:1-4
1So Israel set out with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac. 2God spoke to Israel in visions of the night and said, “Jacob, Jacob.” And he said, “Here I am.” 3He said, “I am God, the God of your father; do not be afraid to go down to Egypt, for I will make you a great nation there. 4I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will close your eyes.”
Gen 46:1 “So Israel set out with all that he had, and came to Beersheba” Apparently, from Gen 37:14, he had lived in Hebron all this time and now he was going to stop at this southern city about 25 miles south of Hebron, the site of a special well. Gen 21:22-31; Gen 26:33 are two different etymologies for the term “Beersheba” (BDB 92). This place had unique patriarchal associations with Abraham (cf. Gen 21:31-33; Gen 22:19) and Isaac (cf. Gen 26:24-25; Gen 28:13).
Jacob took everything he had accumulated (cf. Gen 46:5-7). His move to Egypt was a permanent relocation for him.
“and offered sacrifices to the God of his father Isaac” It is interesting that sacrifices are usually offered after God appears to the patriarchs in a vision, but here Jacob wants confirmation from God concerning his move to Egypt.
This is possibly because
1. he remembered the family tradition about the enslavement of the Jews in Egypt, spoken to Abraham in Gen 15:13-16
2. he was afraid because Isaac had been forbidden to go to Egypt
3. he was reluctant to leave the Promised Land itself
The phrase “the God of his father Isaac” is not showing lack of personal belief in God on Jacob’s part, but is an emphasis on the ancient, covenantal God who called Abraham out of Ur and gave him descendants in the Promised Land of Canaan.
Gen 46:2 “God spoke to Israel in the visions of the night” Though Joseph is a significant person in the latter chapters of Genesis, God never speaks to him directly in a vision as He does to the Patriarch Jacob. Therefore, it is more proper to divide these latter chapters of Genesis into a larger section which deals with the life of Jacob. This is the last patriarchal night vision by God.
“Jacob, Jacob” This was a sign of affection (cf. Gen 22:11).
“Here I am” This is a common idiomatic response to God’s addressing someone (cf. Gen 22:1; Gen 22:7; Gen 22:11; Gen 22:18; Gen 27:1; Gen 27:18; Gen 31:11; Gen 37:13; Gen 46:2).
Gen 46:3 “I am God, the God of your father” This is the covenantal title (cf. Gen 26:24; Gen 28:13; Gen 43:23). It literally says “the El, the Elohim of your father.” El (BDB 42) is the general name for God in the ANE, which comes from the root “to be strong” and the PLURAL form (Elohim, BDB 43) of it, which is used so often in the early parts of Genesis to describe God as creator. See Special Topic: Names for Deity .
“do not be afraid to go down to Egypt” Some see the fear (BDB 431, KB 432, Qal IMPERFECT used in a JUSSIVE sense) as being related to
1. the family tradition relating to Abraham’s vision in Gen 15:13-16
2. Isaac being forbidden to go to Egypt (Gen 26:2)
3. a fear of leaving the Promised Land.
There are several messages from God that contain this word, Gen 15:1; Gen 21:17; Gen 26:24; Gen 46:3.
“for I will make you a great nation there” This is new information not previously shared with Abraham or Isaac. It shows the fulfillment of God’s promise to Abraham in Gen 12:2; Gen 17:4; Gen 17:6; Gen 17:20; and Gen 18:18 in which He described the descendants of Abraham as being like the stars of heaven, the sand of the sea, and the dust of the earth.
God’s presence with Jacob’s family will cause them to multiply rapidly (cf. Exodus 1), as His presence with Jacob in Haran caused Jacob’s spotted and colored animals to increase in numbers rapidly. Numerical growth was one sign of God’s blessing. This rapid increase is what precipitates the problem with Egypt’s later government (i.e., Seti I; Rameses II).
Gen 46:4 “I will go down with you into Egypt” God’s personal presence is His greatest promise. It shows the initiating redemptive character of God (cf. Gen 26:3; Gen 26:24; Gen 28:15; Gen 31:3; Psa 23:4; Psa 139:7-12). This grammatical structure (clause) is emphatic in Hebrew (as is the next)! It also shows YHWH is not limited to Canaan. He is a universal God (i.e., Deu 32:8).
“I will also surely bring you up again” God has promised the land of Canaan to the Patriarchs, but Jacob is permanently relocating to Egypt. This is the divine promise that the Israelites will return to Canaan (cf. Gen 15:16; Gen 28:15).
“and Joseph will close your eyes” This apparently is a Hebrew idiom describing the presence of loved ones at the time of death (cf. Gen 50:1), often associated with this act of closing the eyelids with one’s hand at death.
offered sacrifices. Hebrew. zabach. App-43.
This chapter should be read in the light of the whole divine movement we are attempting to keep in mind. The migration of Jacob and his sons to Egypt is here distinctly shown to be a part of God’s program. At this juncture God appeared and charged him not to be afraid, making him a threefold promise. First, that He would make a great nation of him there, that is, in Egypt. How much lay concealed in that word Jacob perhaps did not understand. In all probability he understood the promise to mean great in numbers. That it had such intention there can be no doubt, but subsequent history shows that it meant far more, for through discipline and suffering the nation was to be made great in other ways than population increase. God reveals to men at any given time only so much as they are able to bear. And yet in case any fear should come to the heart of His servant, He promised him, second, “I will go down with thee”; and, finally, “I will . . . bring thee up.” It is interesting to note that God still spoke to him by the old name “Jacob” recognizing that he had not experimentally entered into all that grace had provided for him, and indicating that notwithstanding his failure, God still continued to guide.
Joseph carefully arranged for the segregation of his people which was also undoubtedly part of the divine purpose. He charged them to declare themselves to Pharaoh as shepherds. That ensured the maintenance of the separation of the Egyptians from the Hebrews because “every shepherd is an abomination unto the Egyptians.”
Jacob and His Family Go to Egypt
Gen 46:1-27
Evidently Josephs invitation to his father to come to him in Egypt aroused very earnest questionings in Jacobs soul. Was it a wise step for him to take? Perhaps he remembered Gen 15:13, and dreaded to take the risk. Under these circumstances he went to Beersheba, the well of the oath, so intimately associated with the lives of Abraham and Isaac, and from which he had gone forth on his lifes pilgrimage. There he offered special sacrifices and received special directions and promises. He was not only to go down into Egypt, but to go there under the divine guidance and protection. When we visit Egypt at our own impulse we shall land ourselves, as Abraham and Isaac did, in temptation and failure; but when God bids us go, we may make the journey with absolute impunity. Though we walk through the dark valley, we need not fear, if He be with us.
CHAPTER 46 Jacob Goes Down to Egypt
1. Israels departure and the vision (Gen 46:1-4)
2. The journey and the arrival in Egypt (Gen 46:5-7)
3. The offspring of the sons of Jacob (Gen 46:8-27)
4. Israel meets Joseph (Gen 46:28-30)
5. Josephs directions concerning Pharaoh (Gen 46:31-34
The whole family of Jacob, consisting of seventy souls, exclusive of the wives and the servants, came to Egypt. Once more God appears to Israel, but addresses him as Jacob. He gives him permission to go down to Egypt and assures him of His presence. They were directed to the land of Goshen, which was east of Memphis. And what a meeting it was, when Joseph fell around his fathers neck and kissed him!
This emigration to Egypt was, without doubt, directed by the Lord for the purpose of guarding against the dispersion of the family, as well as against its admixture with strangers, during the important period which had arrived in which it was appointed to be developed as a nation; neither of these unfavorable results, which would have been inevitable in Canaan, could follow in Egypt: for Goshen afforded ample room for their increasing numbers, on the one hand, while, on the other, the aversion of the Egyptians to shepherds (Gen 46:34) effectually prevented the formation of ties between them by intermarriage. Besides, the opportunity which was furnished for becoming acquainted with the wisdom of Egypt, and also the pressure of the future bondage, may have been both designed to serve, in the hands of God, as means for training and cultivating the chosen nation. And the transition from a nomadic to an agricultural life, which was designed to constitute the foundation of the polity of Israel on acquiring independence and a home in the promised land, may also be assigned, in its incipient stages, to this period.–J.H. Kurtz, sacred History.
Chapter 38
Jacobs Fear Removed
“And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac. And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.”
Gen 46:1-4
When Jacob heard the report of his sons that Joseph was yet alive and that he was governor over all the land of Egypt, the old man fainted. Then, when he was revived, being assured that it was so, he said, It is enough; Joseph my son is yet alive: I will go and see him before I die. Bold, confident, full of joy, Jacob packed up all his family and everything he owned, and started out for Egypt.
Along the way to Egypt, Jacob came to Beersheba. There he worshipped the Lord his God. But God saw what Jacob never expressed. As the Lord looked upon the heart of his worshipping servant, he saw an old man whose heart was tossed about with many fears. And the Lord God graciously removed the fears of his beloved servant. This is another picture of grace. As God removed Jacobs fear, so he graciously removes the fears of his people today by the revelation of himself to us, not in visions and dreams, but by his Spirit and through his Word.
Flesh and Spirit
Jacob, like all believers in this world, was a man with two natures. As you read the text, did you notice that Jacob is called by two names? Israel took his journey. And God spoke unto Israeland said, Jacob, Jacob. Israel was the name God gave him, the name of his strength. Jacob was the name his father gave him, the name of his nature, the name of his weakness.
It appears that Jacob started out for Egypt, inspired by the news concerning Joseph, without the least fear. The old man had the sparkle of joy in his eyes. But when he came to Beersheba, he seems to have halted by reason of fear. Beersheba was on the border of Canaan. When he left Beersheba, he knew he was leaving the land of promise and would be on his way to Egypt. Realizing what a momentous move he was about to make, the old man began to tremble. We should ever be aware of these two facts, the one very sad and lamentable, the other most blessed.
1.So long as we are in this world Gods chosen people are men and women with two natures. Our name is both Israel, prince with God who prevails, and Jacob, supplanter, weakness and failure (Rom 7:14-23; Gal 5:17-23).
2.Our great God and Savior sympathizes and tenderly cares for us in the state of weakness. The Lord God saw Jacobs need and met it. He does not excuse, condone, or approve of Jacobs fear. But he does not cast him off because of his fear. He knoweth our frame; he remembereth that we are dust (Psa 103:14; Psa 78:37-39; 1Jn 2:1-2).
Worshipping
Before proceeding to Egypt, Jacob paused at Beersheba to worship God. Beersheba was to him a holy place. It held many memories for him. It was at Beersheba that God had met with Abraham and called upon him to sacrifice Isaac (Gen 21:31). As that was a critical turning point in Abrahams life, Jacob paused here to worship God, because he had come to a critical turning point in his own life. He was about to go where he had never been before. He was about to break new ground. So he came to Beersheba and offered sacrifices to God, the God of his father Isaac. What wisdom he displayed.
As he began a new era in his life, he consecrated himself anew to his God. When Lot pitched his tent toward Sodom, we do not read of any devotion to God. But when Jacob was going to Egypt, before doing so, he consecrated himself to God again. He is wise who begins everything with God. Young people just beginning to set up their own homes, business men venturing a new enterprise, churches and pastors setting out upon a new sphere of ministry, believers beginning a new day, — all should, first and foremost, begin with God.
Jacob offered sacrifices to the Lord. He did so for at least three reasons. First, he offered sacrifice to God to ceremonially and typically purge himself and his household of sin. By an act of faith, by blood atonement, Jacob both confessed his sin and sought cleansing for his sin and for his family. He knew that he could not walk with God, enjoy Gods fellowship, or expect Gods blessings, except his sins be purged from him by the blood of Christ, Gods Sacrifice.
Second, his sacrifices were also thank offerings to his God for all that he had done. Benjamin had come back to him safe and sound. Joseph was yet alive and he was going to see him. Once he had said, All these things are against me. Now, he is beginning to see that God had been working for him; and he humbly repents of his unbelief.
Third, I am sure that Jacob offered these sacrifices upon the altar at Beersheba that he might inquire of the Lord as to what he should do. He was in a great dilemma. Shall I go down to Egypt or not? He wanted to know Gods will. So he sought Gods direction. What trouble and heartache we might save ourselves if, before doing anything or making any decision, we sought direction from our God (Pro 3:5-6).
Troubled
The reason Jacob needed Gods special direction was the fact that his heart was troubled with fear at what lay before him. I would not put words into his mouth; but it seems that the cause of Jacobs fear is obvious. He was going down to Egypt!
His grandfather, Abraham, once went down into Egypt and found much trouble there. That is where he got Hagar. Abrahams journey into Egypt was probably the greatest mistake of his life. Isaac, Jacobs father, once started to go down into Egypt, but God stopped him. Jacob was now an old man, an experienced saint, experienced in his own frailty. He must have paused with fear asking himself, Is it right for me to go to Egypt? What effect will this move have upon me and my family? How will this move affect the truth of God, the glory of God, and the people of God? These were matters of great importance to Jacob.
He knew that Egypt was a notoriously idolatrous country. There learned, philosophical men worshipped everything from cats, calves, and crocodiles to the vegetables they grew in their gardens. His associations in Egypt would be very trying for Jacob and his family. He knew, too, that God had told Abraham that his people would be afflicted in Egypt for four hundred years (Gen 15:13-14).
Jacob knew that if he went down to Egypt, unless God went with him, he was headed for trouble. He knew that Joseph was there; but would God be there? He knew that corn was there; but would God be there? Everything seemed to draw him there; but would God be there? This was the matter of concern for Jacob. And this ought to be the matter of concern for us in every decision we make.
I am a man with only one child, a daughter. As she began to mature and I tried to direct her in the kind of man she should consider for her husband, I told her several things which I am convinced are of paramount importance. I told her to Find a man who worships God. Settle in a place where you can worship God. Do nothing that will interfere with or keep you and your family from the worship of God. The worship and glory of God must ever be the dominant concern of the believers life. All other things are indescribably less than secondary to this.
Fear Removed
The Lord appeared to Jacob in the visions of the night to say to him fear not. Jacobs fear had to be removed. It is both displeasing and dishonoring to God for his people to walk in carnal fear (Mat 6:19-33). Fear, fretting, and worrying are things most unbecoming to men and women who claim to believe God. Fear robs us of joy (Php 4:4-5), and weakens us in the path of known duty and responsibility.
C. H. Spurgeon wrote, Before we begin a new enterprise, fear may be seasonable; we ought to be cautious as to whether our way is right in the sight of God. But when we once know Gods will and begin we must say farewell to fear, for fear will be fatal to success. Go straight ahead. Believe in God, and carry the work through.
Fear is an indication of a quarrel with Gods will. Jacob must go down to Egypt by Gods command; but he was afraid. He was afraid to obey Gods command. We must not judge him too harshly. Who has not been guilty of the same offense? God will never send us where he will not go with us. God will not require you to do anything he will not enable you to do. No believer will ever meet a trial or temptation in the path of obedience through which God will not sustain him (1Co 10:13; 1Th 5:24). His word to his servant is, Fear not.
The Lord removed Jacobs fear in the most tender and gracious manner imaginable. Our God always deals with his children in grace. What a picture we have here of Gods grace dealing with poor, fearful Jacob, and with us. He removed Jacobs fear by letting him know that he knew him. God spake unto Israel in the visions of the night, and said, Jacob, Jacob. In essence, he said, I know you, I know what you are going through, and I know what lies before you.
Then he allowed Jacob to know by experience that he was in communion with God. When the Lord spoke to Jacob, Jacob spoke to God and said, Here am I. That is the language of a submissive heart in communion with God (Gen 22:1; 1Sa 3:10; Isa 6:8).
Next, the Lord assured Jacob of his covenant faithfulness. He said, I am God, the God of thy father. That means, I am the God of the covenant. The blessing I have promised I will perform. I am the God who is for you (Rom 8:28-32).
Then the Lord promised Jacob that he would bless him in Egypt. I will there make of thee a great nation. These things should ease us of fear, as we face the trials through which our heavenly Father is pleased to send us. Where God brings us, God will bless us. Peter, James, and John feared as they entered into the cloud (Luk 9:34). But they were blessed of God in that place. And we shall be blessed of God in whatever place or circumstance we find ourselves by following his direction.
The Lord also assured Jacob of his presence, saying, I will go down with thee. He further promised his servant that, no matter what happened in Egypt, his inheritance in Canaan was sure. He said, I will also surely bring thee up again. This is precisely what he says to us to assure, comfort, and strengthen our hearts in the face of trial. Our inheritance in Christ is sure (Rom 8:33-39).
The Lord gave Jacob one more word of promise by which he removed his fear. God told Jacob that he would die in peace with Joseph by his side. Joseph shall put his hand upon thine eyes. He has done the same for every believer. For the child of God, death is a covenant blessing. So he giveth his beloved sleep! At Gods appointed time, the Lord Jesus shall put his hand upon your eyes. It is written, Blessed are the dead which die in the Lord! Therefore, the sons of Jacob are told to cease from fear (Isa 43:1-5). For the believer, there is no cause for fear.
am 2298, bc 1706
Beersheba: Gen 21:14, Gen 21:31, Gen 21:33, Gen 26:22, Gen 26:23, Gen 28:10, 1Sa 3:20
and offered: Gen 4:4, Gen 8:20, Gen 12:8, Gen 22:13, Gen 33:20, Gen 35:3, Gen 35:7, Job 1:5, Job 42:8
unto: Gen 21:33, Gen 26:23, Gen 26:25, Gen 28:13, Gen 31:42, Gen 31:53
Reciprocal: Gen 15:14 – that Gen 17:21 – my Deu 26:5 – he went down Jos 24:4 – Jacob Amo 7:9 – the high
A Journey Toward Reunion
Jacob had believed a lie so long that he could not accept the truth. It took hearing his sons repeat Joseph’s words and seeing the carts he sent to convince him. Then, he said, “It is enough. Joseph my son is still alive. I will go and see him before I die” ( Gen 45:25-28 ). Jacob stopped at Beersheba on his way to Egypt. He offered sacrifices to God, perhaps in thanksgiving for learning Joseph was still alive. God reassured him that going into Egypt was in accord with his will. He promised to make of Jacob a great nation and bring that nation safely out of Egypt. God also promised Jacob that his favorite son, Joseph, would be there to close his eyes in death.
Jacob sent Judah ahead to get directions from Joseph as to where they should settle. They went to the land of Goshen, as directed. “So Joseph made ready his chariot and went up to Goshen to meet his father Israel; and he presented himself to him, and fell on his neck and wept on his neck a good while.” Jacob was so happy that he said, “Now let me die, since I have seen your face, because you are still alive” ( Gen 46:1-30 ).
Gen 46:1. Israel came to Beer-sheba Which place he chose in remembrance of the communion which his father and grandfather had had with God in that place. And offered sacrifices That is, extraordinary sacrifices, besides those he was wont to offer at stated times; and this he did, as well to express his gratitude for the preservation of Josephs life, and the many other blessings which he had received, as by way of supplication to God for his direction in this important affair, whether he might leave the promised land of Canaan, and remove into the idolatrous country of Egypt; and if so, for the divine protection and blessing to be vouchsafed toward himself and family, both in his journey and in Egypt.
Unto the God of his father Isaac Whom Isaac had honoured and served, and who had constantly provided for and confirmed his covenant with him. He mentions Isaac rather than Abraham, to show that though Isaac was much inferior to Abraham in gifts and grace, yet God was no less Isaacs than Abrahams God, and therefore would be his God also, notwithstanding his unworthiness.
Gen 46:2. In the visions of the night. It was a practice of the ancient Romans to undertake nothing of importance without consulting the gods, a practice derived no doubt from the holy patriarchs. Jacob had offered sacrifice, but God did not choose to speak to him till the silence of night had closed the eyes of men.
Gen 46:8. These are the names. This chronology, like most of the others, has its difficulties, when compared with Numbers 26. and 1 Chronicles. The orthography is slightly varied.
Gen 46:10. Ohad. He is omitted in the other chronologies, having died without sons.
Gen 46:27. Three score and ten. Jacob and Joseph, Ephraim and Manasseh, not being here named, make the seventy souls. The Septuagint has an addition of five sons of Joseph, by a Syrian concubine; viz. Machir, and Machir begat Gilead. The sons of Ephraim, Manassehs brother; Sutalaam and Taam, and the sons of Sutalaam and Edom. This is allowed to be an interpolation; yet it is cited by Stephen, Acts 7., which makes the number of the males seventy five. The sons of Joseph were not born when Jacob went into Egypt. In these seventy males, the increase of Jacob, in about seventy years, we see a rising pledge of the Divine fidelity to the promises made to Abraham, and renewed to Jacob at Bethel, when he fled from Esau with only a staff in his hand.
Gen 46:29. To Goshen; that is, to Heriopolis, in the land Rameses, which seems to be the Greek name for Goshen.
Gen 46:34. Every shepherd is an abomination to the Egyptians, as noted in Gen 43:32.
REFLECTIONS.
Israel having received the strange and reviving news of Joseph being yet alive, and exalted in Egypt, says, in the spirit, I will go down and see him before I die. But mark, he would not follow the impulse of the moment without going first and consulting God at Beersheba, the ancient family altar. Being once commanded of God to leave Mesopotamia, and return to Canaan, he did not dare to leave the promised land without the divine permission. God accepted his devotion, and adapted the promises of the covenant to his situation. Families may hence learn, if providence have placed them in a situation in which they can live, that they are not to leave it, without such reasons as shall satisfy the mind in a providential view. In general, it is best for families to remain in the same house, planted like an oak, that they may prosper. But when like Jacob, pressed with want, and invited by advantages, they may indeed change their abode or trade; yet in all cases Gods counsel is to be sought by prayer; for he alone sees futurity, and he alone is able to direct their steps.
In all our journeys and removals we should be reminded, that life itself is but a pilgrimage, shortly drawing to a close. Although a mans situation be a sort of paradise, and inviting as the land of Goshen, yet will it shortly prove a land of sorrows and afflictions: he must never suffer his heart to rest in any abode short of heaven.
In Joseph, who went to meet and embrace his father, young people, who may happen to be elevated in life, have a fine model of filial affection and respect. A father is still a father, and a son is still a son, whatever may be the distinction of rank and fortune. These are duties which the Father of heaven requires of youth to pay, and with due respect: and if one brother should providentially be elevated in life, he has a pattern in Joseph of the good he should seek to do his family, according as providence and circumstances shall suggest.
In Jacob also, who on embracing Joseph said, Let me die, since I have seen thy face, and because thou art yet alive, aged men have a devout and paternal example. What more can a man desire, on seeing his children established and happy, than to die, and enter heaven! And if God has granted that man, after a life of toils, release from business and care, in how divine a manner should he spend the remains of life! It is in searching the sacred writings, in tracing the wonders and mercies of his past life, and in diligent attendance if possible on Gods house, that he should now chiefly employ his time. He should, by the most fervent devotion, daily join his soul anew to God, and to those blessed companions of his pilgrimage who are gone before. He should every day more and more disengage his mind from the recollection of the world, and begin on earth the exercises of heaven, longing and waiting for the Lord to appear. But alas, unless these dispositions are acquired in early life, they can seldom be attained in old age. The world, once deeply rooted in the heart, generally engrosses a mans thoughts and conversation in his last moments, which renders him a deplorable object to his family; and perhaps, a victim of divine vengeance, that others may seek salvation in early life.
Genesis 37 – 50
On which we shall dwell more particularly. There is not in scripture a more perfect and beautiful type of Christ than Joseph. Whether we view Christ as the object of the Father’s love, the object of the envy of His own, – in His humiliation, sufferings, death exaltation, and glory, in all we have Him strikingly typified by Joseph.
In Gen. 37 we have Joseph’s dreams, the statement of which draws out the enmity of his brethren. He was the object of his father’s love, and the subject of very high destinies, and inasmuch as the hearts of his brothers were not in communion with these things, they hated him. They had no fellowship in the father’s love. They would not yield to the thought of Joseph’s exaltation. In all this they represent the Jews in Christ’s day. He came to His own and his own received him not.” He had “no form nor comeliness in their eyes.” They would neither own Him as the Son of God, nor king of Israel. Their eyes were not open to behold “his glory, the glory as of the only begotten of the Father, full of “grace and truth.” They would not have Him; yea, they hated Him.
Now, in Joseph’s case, we see that he, in no wise, relaxed his testimony in consequence of his brethren’s refusal of his first dream. “And Joseph dreamed a dream, and he told it to his brethren;” and they hated him yet the more….And he dreamed yet another dream, and told it to his brethren.” This was simple testimony founded upon divine revelation; but it was testimony which brought Joseph down to the pit. Had he kept back his testimony, or taken off ought of its edge and power, he might have spared himself; but no; he told them the truth, and therefore they hated him.
Thus was it with Joseph’s great Antitype. He bore witness to the truth – He witnessed a good confession He kept back nothing – He could only speak the truth because He was the truth, and His testimony to the truth was answered, on man’s part, by the cross, the vinegar, the soldier’s spear. The testimony of Christ, too, was connected with the deepest, fullest, richest grace. He not only came as “the truth,” but also as the perfect expression of all the love of the Father’s heart:” grace and truth came by Jesus Christ.” He was the full disclosure to man of what God was. Hence man was left entirely without excuse. He came and showed God to man, and man hated God with a perfect hatred. The fullest exhibition of divine love was answered by the fullest exhibition of human hatred. This is seen in the cross; and we have it touchingly foreshadowed at the pit into which Joseph was cast by his brethren.
“And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. And they said one to another, Behold, this dreamer cometh; come now, therefore, and let us slay him, and cast him into some pit; and we will say, some evil beast hath devoured him; and we shall see what will become of his dreams.” These words forcibly remind us of the parable in Matthew 22. “But, last of all, he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him.” God sent His Son into the world with this thought, “They will reverence my son;” but, alas! man’s heart had no reverence for the “well beloved” of the Father. They cast him out. Earth and heaven were at issue in reference to Christ; and they are at issue still. Man crucified Him; but God raised Him from the dead. Man placed Him on a cross between two thieves; God set Him at His own right hand in the heavens. Man gave Him the very lowest place on earth; God gave Him the very highest place in heaven, in brightest majesty.
ALL this is shown out in Joseph’s history. “Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob, (from thence is the shepherd, the stone of Israel;) even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breast and of the womb; the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bounds of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.” (Gen. 49: 22-26)
These verses beautifully exhibit to our view “the sufferings of Christ, and the glory that should follow.” “The archers” have done their work; but God was stronger than they. The true Joseph has been shot at and grievously wounded in the house of his friends; but “the arms of his hands have been made strong” in the power of resurrection, and faith now knows Him as the basis of all God’s purposes of blessing and glory in reference to the Church, Israel, and the whole creation. When we look at Joseph in the pit, and in the prison, and look; at him afterwards as ruler over all the land of Egypt, we see the difference between the thoughts of God and the. thoughts of men; and so when we look at the cross, and at “the throne of the majesty in the heavens,” we see the same thing.
Nothing ever brought out the real state of man’s heart toward God but the coming of Christ. “If I had not come and spoken unto them, they had not had sin.” (John 15: 22) It is not that they would not have been sinners. No; but “they had not had sin.” So He says, in another place, “If ye were blind, ye should have no sin.” (John 9: 41) God came near to man in the Person of His Son, and man was able to say, “this is the heir;” but yet he said, “come, let us kill him.” Hence, “they have no cloak for their sin.” Those who say they see, have no excuse. confessed blindness is not at all the difficulty, but professed sight. This is a truly solemn principle for a professing age like the present. The permanence of sin is connected with the mere profession to see. A man who is blind, and knows it, can have his eyes opened; but what can be done for one who thinks he sees, when he really does not?
Gen 46:1 to Gen 47:12. Jacob and his Descendants Go down into Egypt and Settle in Goshen.The list in Gen 46:8-27 with the introductory verses Gen 46:6 f. is from P, as are Gen 47:5-6 a, Gen 46:7-11. The rest is JE. To E belong Gen 46:1-5 (in the main) and perhaps Gen 47:12, the rest to J. Jacob visits the sanctuary at Beersheba, where he has a vision dispelling the fears which he naturally feels at leaving his native land and settling in Egypt so late in life. He will not leave his fathers God behind him; He will go with him and bring him back in the great nation that will spring from him, though he himself will die in Egypt, and the dearly-loved Joseph will close his eyes. The catalogue inserted from P raises critical and material problems, which must be passed over here. According to Js story it looks as if Pharaoh had no knowledge about Josephs family till they were actually in Egypt. Joseph is obviously anxious that they should be permitted to live in Goshen, perhaps because it was near the frontier, so that they could more easily leave the country if they wished, and also that they might retain their distinctive nationality. He is apparently doubtful of the kings permission, for the frontier was vulnerable in that district, and foreigners might prove dangerous. So he carefully instructs his brothers to ask permission to remain in Goshen, whither they had come driven by lack of pasture in Canaan (no reference is made to the invitation of Joseph and Pharaoh recorded in E). Their request is all the more plausible that shepherds were an abomination to the Egyptians, and should, therefore, not live in their midst. We have no evidence for this, though cowherds and swineherds were despised by the Egyptians. All went well. Pharaoh gave permission, and even offered to take any who were specially competent into his service. Jacobs introduction to Pharaoh is then inserted from P, with its pathetic summary of his career; his days both few (130 years) and evil, long exile, hard life, the death of Rachel, the bitterness of Josephs loss, pass before his mind.
Gen 47:5 f. The LXX has here a more original text, whose discrepancies are smoothed out in MT. See the larger commentaries.
JACOB AND HIS FAMILY MOVE TO EGYPT
(vs.1-27)
Nothing is said of the great amount of preparation they must make for their journey, but Jacob is said to take the journey with all that he had, which of course included all his family. On his way he stopped at Beersheba (the well of the oath), which indicates his remembrance of the promise of God on which he was dependent. It is good to see him offering sacrifices there.
That night God spoke to him in a vision, a reminder of the dream God gave him at Bethel when he was going toward Haran (ch.28:10-15). But how different are the circumstances! His journey now is away from the land, and it might have been with some trepidation that Jacob was leaving the land of promise. However, He told him, “I am God, the God of your father,” and gave him the encouragement of knowing that God approved of his trip to Egypt at this time (vs.2-3). In fact, He tells him that He will make of Jacob a great nation there in Egypt. This confirms God’s word to Abram in Gen 15:13, that Abram’s seed would be stranger in a foreign land, where, as servants, they would be afflicted 400 years.
God promises his own presence with Jacob, and that He would surely bring him back again. This return of course referred to Jacob’s posterity, the nation Israel. For as to Jacob himself, Joseph would close his eyes, that is, in death, though he was buried in the land of Canaan. He would not personally experience the sufferings his children would.
From Beersheba therefore they all journey in the confidence of the promise of God. Wives and little ones and livestock and other property are all included in this large company travelling to change their dwelling place (vs.5-7)
We are told now the names of all the household of Jacob, who came with him, indicating that our great God is interested in individuals, not only in nations of great companies. The total was 66 persons (v.26), plus Joseph and his two sons. Jacob himself is the seventieth.
SETTLED IN A FOREIGN LAND
(vs.28-47:12)
Jacob sent Judah before him to direct the way to Goshen, and the family arrived there in due time. Then Joseph came by chariot to meet his father, whom he embraced, weeping for a long time. Israel’s words to Joseph are wonderfully significant, “Now let me die, since I have seen your face, that you are still alive” (v.30). Israel may die, for Joseph lives! this is the same principle of which John the Baptist speaks in Joh 3:30 : “He must increase, but I must decrease.” When the Lord Jesus is given His place of supreme honor, Israel the nation will be content to be reduced to nothing. How good for us if we personally learn this lesson well, glad to see the flesh put in the place of death in order that Christ may be exalted.
Joseph then prepares his brothers and their households for their being presented before Pharaoh, telling them he will announce their coming to Pharaoh (v.31) and will tell him they are shepherds, having brought their flocks and herds with them, so that Pharaoh would be prepared to grant them land that would not encroach on the lands of the Egyptians who had accustomed themselves to loathe shepherds. Joseph tells them to let Pharaoh know that they had been shepherds from their youth and of course desired to continue this in spite of the attitude of Egyptians toward shepherds (vs.31-34) There is a spiritual lesson in this also. God expects His own people to have hearts as shepherds, to care for the needs of souls. The world (Egypt) not only ignores such shepherd care, but resents others who engage in it. In fact, too frequently even believers do not appreciate the pastoral care and concern that a godly saint seeks to show for them. For this reason we sadly neglect to engage in true shepherd work.
46:1 And Israel took his journey with all that he had, and came to Beersheba, and {a} offered sacrifices unto the God of his father Isaac.
(a) By this he signified both that he worshipped the true God, and that he kept in his heart the possession of that land from which need drove him at that time.
God’s encouragement to move 46:1-7
The structure of chapters 46 and 47 is also chiastic. [Note: Wenham, Genesis 16-50, p. 439.]
A God appears to Jacob (Gen 46:1-4)
B Jacob journeys to Egypt (Gen 46:5-27)
C Joseph meets Jacob (Gen 46:28-34)
D Joseph’s brothers meet Pharaoh (Gen 47:1-6)
C’ Jacob meets Pharaoh (Gen 47:7-10)
B’ Joseph cares for his family and Egypt (Gen 47:11-26)
A’ Jacob prepares to die (Gen 47:27-31)
Beersheba lay on the southern border of Canaan (Gen 46:1). Jacob and his caravan stopped there to offer sacrifices to Yahweh. Earlier Abraham had planted a tamarisk tree there and called on the name of the Lord (Gen 21:33). Isaac had also built an altar there and called on the Lord after God had appeared to him (Gen 26:24-25). It was perhaps at this altar that Jacob now presented his sacrifices. Jacob must have had mixed feelings as he looked forward to seeing Joseph again. At the same time he realized he was leaving the land promised to his family by God. This move was as momentous for Jacob as Abram’s journey from Ur (Gen 12:1-3), Jacob’s flight to Paddan-aram (Gen 28:1-22), or his return to Canaan (Gen 31:3-54), all of which God encouraged with visions.
"In addressing God as God of his father he was acknowledging the family calling, and implicitly seeking leave to move out of Canaan. His attitude was very different from that of Abram in Gen 12:10 ff." [Note: Kidner, p. 208. Cf. Genesis 26:24; 28:13-15; 32:9.]
Jacob was probably aware of the prophecy that Abraham’s descendants would experience slavery in a foreign land for 400 years (Gen 15:13). Consequently he must have found it even more difficult to cross into Egypt (Gen 46:2-4). God revealed Himself to Jacob (the sixth time) here to assure Jacob that this move was in harmony with His will for Jacob and his family. This is one of four "do not be afraid" consolations that God gave in Genesis (Gen 46:3; cf. Gen 15:1; Gen 21:17; Gen 26:24).
God promised to make Jacob’s family a great nation in Egypt (cf. Gen 12:2; Gen 15:13-14; Gen 17:6; Gen 17:20; Gen 18:18; Gen 21:13-18). Because of the Egyptians’ disdain for Hebrew shepherds Jacob’s family was not in danger of suffering amalgamation into Egyptian life as they had been in danger of being absorbed into Canaanite life. The Israelites’ removal to Egypt was also a divine discipline. Jacob’s sons had failed to stay separate from the Canaanites so God temporarily removed them from the land He had promised them. Note the parallels with Esau’s migration to Seir (cf. Gen 36:2-8 and Gen 46:8 to Gen 47:27).
God promised to go with Jacob into Egypt (Gen 46:4). Egypt was the womb God used to form His nation. [Note: Waltke, Genesis, p. 574.] Though Jacob was leaving God’s land he was not leaving God behind. God further promised to bring Jacob back into the land. He did this by bringing his descendants back 400 years later and by bringing Jacob personally back for burial in the land (Gen 50:1-21). Moreover God promised that Jacob would not die until he had seen Joseph, implying that Joseph would be present when Jacob died (Gen 49:29-33). "Joseph will close your eyes" (Gen 46:4) refers to a custom that Jews still practice. The eldest son or closest relative would gently close the eyes of the deceased. [Note: Sarna, Understanding Genesis, p. 313.]
"Jacob’s decidedly dysfunctional family is on the verge of coming together again in genuine community." [Note: Hamilton, The Book . . . Chapters 18-50, p. 593.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: The Complete Pulpit Commentary
Fuente: Commentary on the Holy Bible by Thomas Coke
2. The God of Israel is also the mighty God of Jacobthe same God who commanded the one to stay, the other to go.
3. Not until Jacob had again made sure and sealed his patriarchal covenant-relation with God, is he able to set forth, with joy and confidence, on a journey, with his whole family, into a strange and dangerous world.
4. Exegesis, as in other places, hastens too rapidly over the significance of these Biblical names. Though some are quite doubtful, others have an unmistakable importance, opening, by their connections, a view revealing the spirit of the respective families, and of their fathers. Thus the names of Reubens sons express a sanguine hope (initiated, distinguished, etc.). In the names of Levis sons, we may recognize the three leading traits of hierarchical rule. And so in many other cases.
8. Jacobs declaration: now let me die, presents another aspect in the contemplation of death and Hades, different from that which is usually raised through the more common speech respecting it in Old-Testament times. The men of the Old Testament describe Sheol as a gloomy region; but this comes from their fear of descending into it before they hare seen the full tokens of grace, or have received that peace of the Lord which giveth rest. When they have had a sight of these, they die willingly; it is then a lying down to sleep,a going home to the fathers. In general, however, it is true that this terrified legal consciousness of death predominates over the Old-Testament evangelical consciousness of unconditional resignation in hope.
11. The last thought of Jacob, erstwhile in Mesopotamia, and now in Egypt, is that of going home. There he wishes to return, even in death itself. And yet Canaan was not his true and proper home; though it was for him the type and pledge of the everlasting rest (see Hebrews 11).
Again, a reason of their silence may have been the reserve arising from the thought of the dark and unknown journey yet to be made before their pilgrimage was wholly ended. Their views of Sheol were sombre, because Sheol (in its true sense) was to them, perhaps, a stronger, a sterner, if not a clearer reality, than it has become to us with those confident expectations of an immediately perfect state that have placed the old doctrine, with much valuable Scripture connected with it, almost wholly in the background of our theology. But to understand their language we must go back to their standpoint, dark and inadequate as it may seem to us. As death was not non-existence in any view (see note on the earliest ideas of death, p. 274), but a state of being, however strange,not the opposite of being, at all, but of active life,so Sheol was the continuance, the prolongation of the judicial death pronounced upon man, not a state following it. Deliverance from one was deliverance from the other. Their pilgrimage led them through this shadowy place, and though they still trusted to their covenant God, they knew not when, nor where, nor how that deliverance should be. Sheol was not their home, their language implies that; it was not the end of their journey. They did not talk of going to Heaven, or to glory; these ideas, as we now hold them, had not yet come in; and yet, if we may take many expressions in the Psalms as the language of the Old-Testament religious experience, there was ever the thought of a divine presence, of a nearness unto God, of the support and guidance of the redeeming Goel, whatever ideas of locality, of time, or of condition, might be present or wanting to the conception. As their eyes grew dim in death, their hope grew stronger, though, perhaps, no more definite than before. Hence Jacobs ejaculation, coming in so strangely, and so suddenly, whilst presenting the visions he had of his sons worldly destiny. To cheer his dying heart, there seems to have mingled among these far-off yet earthly pictures, as they crowded upon the seers mind, a ray still more remote, from the other side of Sheol. What else could he have meant in that remarkable interruption of the prophetic series: , for thy salvation have I waited, Jehovah (Gen 49:18). What salvation? nothing, surely, in this life. It was no deliverance from Laban, or Esau, no expectation of worldly security, such as followed his vision upon the stone pillow at Bethel. That was all past and gone. Sheol was before him, but Jacob still trusts the angel of the covenant, and this dying ejaculation shows that there was with him, then and there, in some way, the presence of the nameless power that had met him at Peniel. What meaning in it all, unless that power, and that guide, was expected to go with him through the still darker journey? The supposition that this sudden exclamation refers to something seen in vision in respect to Dan and Samson (an opinion derived from its place among the blessings which it interrupts), seems the merest trifling,with all respect, be it said, to the learned commentators who have held it. Even if we regard the whole as an ecstatic dream, there must be some consistency in it.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
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Fuente: Expository Notes of Dr. Constable (Old and New Testaments)