Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Genesis 50:22. Joseph lived an hundred and ten years— A shorter life than his ancestors; because he was the son, says Bishop Patrick, of his father's old age, and lived a great part of his time amidst afflictions and care, having the weight of a great kingdom's affairs lying upon him; for eighty of these years he spent in AEgypt, being but thirty years old when he first stood before Pharaoh. Shuckford says that he governed AEgypt during the reigns of four kings, and died in the twentieth year of the reign of Ramesse-Tubeate, fifty two years after his father, and in the year of the world 2367. He had the pleasure of seeing his father's prophetic blessing upon his two sons in part fulfilled; for he saw great-grandchildren from Ephraim; and grandchildren from one branch of Manasseh, Gen 50:23 were brought up upon Joseph's knees; that is, according to the Chaldee, were brought up or educated by Joseph. The phrase seems to allude to the natural custom of dandling children upon the knees. Job, in ch. Genesis 3:12. says, Why did the knees prevent me? i.e.. Why was I sustained or dandled on the nurse's or midwife's knee? See ch. Genesis 30:3.
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And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.
And Joseph lived an hundred and ten years. — Fourscore of these he lived in great wealth, and all of them, perhaps, in very good health; as Pliny Plin., lib. vii. cap. 5. reports of one Xenophilus, that he lived a hundred and five years without sickness, which yet was a rare thing, and few men’s happiness.
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The Death of Joseph (1635 BC)
²² And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years.
²³ And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees.
²⁴ And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.
²⁵ And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.
²⁶ So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.
Here is, I. The prolonging of Joseph's life in Egypt: he lived to be a hundred and ten years old, Ge 50:22. Having honoured his father, his days were long in the land which, for the present, God had given him; and it was a great mercy to his relations that God continued him so long, a support and comfort to them.
II. The building up of Joseph's family: he lived to see his great-grand-children by both his sons (Ge 50:23), and probably he saw his two sons solemnly owned as heads of distinct tribes, equal to any of his brethren. It contributes much to the comfort of aged parents if they see their posterity in a flourishing condition, especially if with it they see peace upon Israel, Ps 128:6.
III. The last will and testament of Joseph published in the presence of his brethren, when he saw his death approaching. Those that were properly his brethren perhaps were some of them dead before him, as several of them were older than he; but to those of them who yet survived, and to the sons of those who were gone, who stood up in their fathers' stead, he said this. 1. He comforted them with the assurance of their return to Canaan in due time: I die, but God will surely visit you, Ge 50:24. To this purport Jacob had spoken to him, Ge 48:21. Thus must we comfort others with the same comforts with which we ourselves have been comforted of God, and encourage them to rest on those promises which have been our support. Joseph was, under God, both the protector and the benefactor of his brethren; and what would become of them now that he was dying? Why, let this be their comfort, God will surely visit you. Note, God's gracious visits will serve to make up the loss of our best friends. They die; but we may live, and live comfortably, if we have the favour and presence of God with us. He bids them be confident: God will bring you out of this land, and therefore, (1.) They must not hope to settle there, nor look upon it as their rest for ever; they must set their hearts upon the land of promise, and call that their home. (2.) They must not fear sinking, and being ruined there; probably he foresaw the ill usage they would meet with there after his death, and therefore gives them this word of encouragement: "God will bring you in triumph out of this land at last." Herein he has an eye to the promise, Ge 15:13,14, and, in God's name, assures them of the performance of it. 2. For a confession of his own faith, and a confirmation of theirs, he charges them to keep him unburied till that day, that glorious day, should come, when they should be settled in the land of promise, Ge 50:25. He makes them promise him with an oath that they would bury him in Canaan. In Egypt they buried their great men very honourably and with abundance of pomp; but Joseph prefers a significant burial in Canaan, and that deferred too almost 200 years, before a magnificent one in Egypt. Thus Joseph, by faith in the doctrine of the resurrection and the promise of Canaan, gave commandment concerning his bones, Heb 11:22. He dies in Egypt; but lays his bones at stake that God will surely visit Israel, and bring them to Canaan.
IV. The death of Joseph, and the reservation of his body for a burial in Canaan, Ge 50:26. He was put in a coffin in Egypt, but not buried till his children had received their inheritance in Canaan, Jos 24:32. Note, 1. If the separate soul, at death, do but return to its rest with God, the matter is not great though the deserted body find not at all, or not quickly, its rest in the grave. 2. Yet care ought to be taken of the dead bodies of the saints, in the belief of their resurrection; for there is a covenant with the dust, which shall be remembered, and a commandment is given concerning the bones.
Were brought up upon Joseph's knees - They were educated by him, or under his direction; his sons and their children continuing to acknowledge him as patriarch, or head of the family, as long as he lived.
And Joseph saw Ephraim's children of the third generation,.... His great grandchildren's children; and which shows, as most interpreters observe, that Jacob's prediction, that Ephraim should be the greatest and most numerous, very early began to take place: and the children also of Machir, the son of Manasseh, were brought up upon Joseph's knees; Machir had but one son by his first wife, whose name was Gilead; but marrying a second wife, he had two sons, Peresh and Sheresh; see Ch1 7:14 who might be born before the death of Joseph, and be said to be brought up upon his knees, being educated by him, and often took up in his lap, and dandled on his knees, as grandfathers, being fond of their grandchildren, are apt to do.
Of the third generation, reckoning from and after Ephraim, i.e., Ephraim’s grandchildren’s children. So early did Ephraim’s privilege above Manasseh appear, and Jacob’s blessing { Genesis 48:19} take place.
The children of Machir, Heb. sons. For though he had but one son, viz. Gilead, by his first wife, yet he married a second wife, and by her had two other sons, 1 Chronicles 7:16, which Joseph lived long enough to see. Or under the name of children his grandchildren also might be comprehended. So there is no need of that enallage of sons for one son which we meet with in other places.
Were brought up upon Joseph’s knees; laid upon Joseph’s lap or knees, where parents use ofttimes to take up and repose their infants, to express their love to them, and delight in them. And some observe, that it was an ancient custom in divers nations, that the infant, as soon as it was born, was laid upon the grandfather’s knees. So it is an ellipsis, whereby one word is put for two, or under one verb. See more of this phrase on Genesis 30:3 48:12.
Verse 23. - And Joseph saw Ephraim's children of the third generation: - i.e. Ephraim's great-grandchildren (Kalisch, Lange), or Ephraim s great-great-grandsons (Keil, Murphy), which perhaps was not impossible, since Ephraim must have been born before Joseph's thirty-seventh year, thus allowing at least sixty-three years for four generations to intervene before the patriarch's death, which might be, if marriage happened early, say not later than eighteen - the children also of Machir the son of Manasseh-by a concubine (1 Chronicles 7:14) were brought up upon Joseph's knees - literally, were born upon Joseph's knees, i.e. were adopted by him as soon as they were born (Kalisch, Wordsworth, 'Speaker's Commentary'), or were born so that he could take them also upon his knees, and show his love for them (Keil).
22–26. Death of Joseph