Chapter commentary
Genesis Chapter 47
서론
Untitled
简体中文
English original
In this chapter we have instances, I. Of Joseph's kindness and affection to his relations, presenting his brethren first and then his father to Pharaoh (Ge 47:1-10), settling them in Goshen, and providing for them there (Ge 47:11,12), and paying his respects to his father when he sent for him, Ge 47:27-31. II. Of Joseph's justice between prince and people in a very critical affair, selling Pharaoh's corn to his subjects with reasonable profits to Pharaoh, and yet without any wrong to them, Ge 47:13-26, etc. Thus he approved himself wise and good, both in his private and in his public capacity.
1-12
Pharaoh's Generosity; Jacob Presented to Pharaoh (1706 BC)
简体中文
法老的慷慨；雅各被引见法老（主前 1706 年）
¹ 约瑟进去告诉法老说：我的父亲和我的弟兄带着羊群牛群，并一切所有的，从迦南地来了。如今在歌珊地。
² 约瑟从他弟兄中挑出五个人来，引他们去见法老。
³ 法老问约瑟的弟兄说：你们以何事为业？他们对法老说：你仆人是牧羊的，连我们祖宗也是牧羊的。
⁴ 他们又对法老说：迦南地的饥荒甚大。仆人的羊群没有草吃。我们来是要在这地寄居。现在求你容仆人住在歌珊地。
⁵ 法老对约瑟说：你父亲和你弟兄到你这里来了。
⁶ 埃及地都在你面前。只管叫你父亲和你弟兄住在国中最好的地。他们可以住在歌珊地。你若知道他们中间有什么能人，就派他们看管我的牲畜。
⁷ 约瑟领他父亲雅各进来，站在法老面前。雅各就给法老祝福。
⁸ 法老问雅各说：你平生的年日有多少呢？
⁹ 雅各对法老说：我寄居在世的年日是一百三十岁。我一生的年日又少又苦，不及我列祖在世寄居的年日。
¹⁰ 雅各又给法老祝福，就从法老面前出去了。
¹¹ 约瑟遵着法老的命，把埃及国最好的地，就是兰塞境内的地，给他父亲和弟兄居住，作为产业。
¹² 约瑟用粮食奉养他父亲和他弟兄，并他父亲全家，都是照各家的人口奉养。
此处有：I. 约瑟作为臣仆对他的君王所显的尊敬。他虽是法老所宠爱的、朝廷的首相，也曾从他得着特别的命令去把他父亲接下埃及，却不容他父亲定居，直到他把这事通知了法老（创 47:1）。我们的约瑟——基督——在他的国中安排他的跟随者，正如他父所预备的，说：这不是我可以赐的（太 20:23）。
II. 约瑟作为弟兄对弟兄所显的尊敬——尽管他从前从他们受过一切不仁慈的对待。
-
他虽是大人物，他们相比之下卑微可鄙——尤其在埃及——他却认了他们。让世上富足伟大的人由此学习，不可轻看、藐视他们贫穷的亲属。树的每一枝并不都是顶枝；但因为它是一根较低的枝，便不算树的一部分吗？我们的主耶稣如同此处的约瑟，不以称我们为弟兄为耻。
-
他们既是外人、不是朝臣，他便介绍他们中几个人去见法老——亲吻他的手，正如我们所说，意图借此在埃及人中加给他们尊荣。如此基督在天上的朝廷引见他的弟兄，并为他们运用他的影响力——虽然他们本身不配、在埃及人为可憎。他们既被引见给法老，照约瑟所给他们的指示，告诉法老：(1.) 他们的职业是什么——他们是牧羊的（创 47:3）。法老问他们（约瑟知道这必是他头几个问题之一，创 46:33）：你们以何事为业？ 他 assumed 他们有事可作，否则埃及不是他们的容身之处，不是闲游流浪汉的避风港。他们若不肯作工，在匮乏之时便不该吃他的饭。当知：凡在世上有地位的人，当照着自己的能力在其中有一份职业——或心智的、或手工的。那些不必为饼作工的人，仍当作点什么，以避免闲懒。又当知：官长当查问其臣民的职业，作为关切公众福利之人；因为闲懒的人如同蜂巢中的雄蜂，是联邦的无用负担。(2.) 他们在埃及的事务是什么——要在那地寄居（创 47:4），不是永远定居，只是暂时寄居——当饥荒在迦南如此盛行之时（那地地势高，因草被烧尽而不适于牧人居住，远胜埃及——那地地势低，主要缺粮，却有勉强可用的牧场）。
-
他为他们取得了在歌珊地定居的赐予（创 47:5,6）。这是法老对约瑟感恩的实例；因为约瑟曾如此成为他和他国的福，他便 pure 为约瑟的缘故恩待他的亲属。他提出高升他们作他牲畜的牧人，只要他们是能干的人；因为殷勤办事的人必站在君王面前。无论我们的职业或事业是什么，我们都当力求在其中卓越，证明自己有才干而殷勤。
III. 约瑟作为儿子对父亲所显的尊敬。
- 他把他引见给法老（创 47:7）。在此：
(1.) 法老问雅各一个寻常的问题：你平生的年日有多少呢？（创 47:8）。这是常问老人的问题，因为羡慕老年、尊敬老年，是我们的天性（利 19:32），正如藐视老年是非常天性、非常不合宜的（赛 3:5）。雅各的面容无疑显出他非常老迈，因为他是一个劳苦忧愁的人；在埃及人不如在迦南长寿，所以法老惊奇地看雅各；他在朝廷中如同一个奇观。当我们 reflection 自己之时，这当进入算计：我们有多老了？
(2.) 雅各给法老一个不寻常的回答（创 47:9）。他如同一个族长所当行的、带着严肃的口吻说话，为要教导法老。我们的话虽不总是讲恩典，却当总是用恩典讲。在此观察：[1.] 他称他的一生为寄居——看自己在世上是外人，是往另一个世界去的旅客：这地是他的客店，不是他的家。使徒 reference 到此（来 11:13）：他们承认自己是客旅、是寄居的。 他不仅在如今在埃及——他从未到过的异国——之时把自己算为寄居的；他的一生，连在本国，也是寄居；如此算的人更能忍受被逐出本乡的不便；他们不过仍是寄居的，一向如此。[2.] 他以日子计算他的一生；因为即使如此，也算得快，我们也不能确信它持续到一日之终，也许不到一小时之警就要被赶出这帐棚。所以让我们数算自己的日子（诗 90:12），量度它们（诗 39:4）。[3.] 他对它们所作的特征是：第一，它们是少的。他虽已活了一百三十岁，它们在他看来不过是几天——与永恒、与永恒的神、与永恒的状态相比，在其中一千年（比任何人所活更长）不过如一日。第二，它们是苦的。这关于笼统的人也是真实的——人为妇人所生，日子短少，多有患难（伯 14:1）；他的日子既苦，少便是好的。雅各的一生尤其是由苦日子组成的；他一生最快乐的日子还在前头。第三，它们不及他列祖的日子——没有那么多，没有那样愉快。老年来到他身上，比它临到他的某些祖先身上更早。少年人不当以他的力量或美貌为傲，老年人也不当以他的年纪和他白发的冠冕为傲——虽然别人公正地尊敬它；因为那些被算为很老的人，也达不到众族长的年岁。白发是荣耀的冠冕，唯独在它被发现于公义之道中时。
(3.) 雅各既向法老致意、又带着祝福向他告别（创 47:7）：雅各给法老祝福，又（创 47:10）再祝福——这不仅是礼貌之举（他向他致敬、为他的恩慈致谢），更是虔诚之举——他为他祷告，作为一个有先知和族长权柄的人。法老在属世财富上虽更大，雅各在神面前的利益上却更大；他是神的受膏者（诗 105:15）。一个族长的祝福不是可被藐视之物——不，连一位有权势的君王也不可藐视。大流士看重教会为他和他儿子所作的祷告（拉 6:10）。法老亲切地接待了雅各，无论是否在先知名义之下，他如此得了一个先知的赏赐，这赏赐充分地报偿了他——不仅为他与他礼貌的交谈，更为他向他和他全家所显的一切别的恩慈。
- 他为他和他全家安排得好——把他安置在歌珊（创 47:11），以 convenient 的粮食奉养他和他全家（创 47:12）。这不仅表明约瑟是个善人——他对贫穷亲属如此温柔看顾，更表明神是良善的神——他正是为此目的兴起他、使他有能力作这事，正如以斯得为此时候而到国中。神在此为雅各所作的，事实上也应许为他一切服事他、信靠他的人而作。（诗 37:19）：在饥荒的日子，他们必得饱足。
English original
Pharaoh's Generosity; Jacob Presented to Pharaoh (1706 BC)
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.
² And he took some of his brethren, even 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 also our fathers.
⁴ 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.
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 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.
⁷ And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.
⁸ And Pharaoh said unto Jacob, How old art thou?
⁹ And Jacob said unto Pharaoh, The days of the years of my pilgrimage are a 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.
¹⁰ And Jacob blessed Pharaoh, and went out from before 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 father's household, with bread, according to their families.
Here is, I. The respect which Joseph, as a subject, showed to his prince. Though he was his favourite, and prime-minister of state, and had had particular orders from him to send for his father down to Egypt, yet he would not suffer him to settle till he had given notice of it to Pharaoh, Ge 47:1. Christ, our Joseph, disposes of his followers in his kingdom as it is prepared of his Father, saying, It is not mine to give, Mt 20:23.
II. The respect which Joseph, as a brother, showed to his brethren, notwithstanding all the unkindness he had formerly received from them.
1. Though he was a great man, and they were comparatively mean and despicable, especially in Egypt, yet he owned them. Let those that are rich and great in the world learn hence not to overlook nor despise their poor relations. Every branch of the tree is not a top branch; but, because it is a lower branch, is it therefore not of the tree? Our Lord Jesus, like Joseph here, is not ashamed to call us brethren.
2. They being strangers and no courtiers, he introduced some of them to Pharaoh, to kiss his hand, as we say, intending thereby to put an honour upon them among the Egyptians. Thus Christ presents his brethren in the court of heaven, and improves his interest for them, though in themselves unworthy and an abomination to the Egyptians. Being presented to Pharaoh, according to the instructions which Joseph had given them, they tell him, (1.) What was their business—that they were shepherds, Ge 47:3. Pharaoh asked them (and Joseph knew it would be one of his first questions, Ge 46:33), What is your occupation? He takes it for granted they had something to do, else Egypt should be no place for them, no harbour for idle vagrants. If they would not work, they should not eat of his bread in this time of scarcity. Note, All that have a place in the world should have an employment in it according to their capacity, some occupation or other, mental or manual. Those that need not work for their bread must yet have something to do, to keep them from idleness. Again, Magistrates should enquire into the occupation of their subjects, as those that have the care of the public welfare; for idle people are as drones in the hive, unprofitable burdens of the commonwealth. (2.) What was their business in Egypt—to sojourn in the land (Ge 47:4), not to settle there for ever, only to sojourn there for a time, while the famine so prevailed in Canaan, which lay high, that it was not habitable for shepherds, the grass being burnt up much more than in Egypt, which lay low, and where the corn chiefly failed, while there was tolerably good pasture.
3. He obtained for them a grant of a settlement in the land of Goshen, Ge 47:5,6. This was an instance of Pharaoh's gratitude to Joseph; because he had been such a blessing to him and his kingdom, he would be kind to his relations, purely for his sake. He offered them preferment as shepherds over his cattle, provided they were men of activity; for it is the man who is diligent in his business that shall stand before kings. And, whatever our profession or employment is, we should aim to be excellent in it, and to prove ourselves ingenious and industrious.
III. The respect Joseph, as a son, showed to his father.
1. He presented him to Pharaoh, Ge 47:7. And here,
(1.) Pharaoh asks Jacob a common question: How old art thou? Ge 47:8. A question usually put to old men, for it is natural to us to admire old age and to reverence it (Le 19:32), as it is very unnatural and unbecoming to despise it, Isa 3:5. Jacob's countenance, no doubt, showed him to be very old, for he had been a man of labour and sorrow; in Egypt people were not so long-lived as in Canaan, and therefore Pharaoh looks upon Jacob with wonder; he was as a show in his court. When we are reflecting upon ourselves, this should come into the account, "How old are we?"
(2.) Jacob gives Pharaoh an uncommon answer, Ge 47:9. He speaks as becomes a patriarch, with an air of seriousness, for the instruction of Pharaoh. Though our speech be not always of grace, yet it must thus be always with grace. Observe here, [1.] He calls his life a pilgrimage, looking upon himself as a stranger in this world, and a traveller towards another world: this earth his inn, not his home. To this the apostle refers (Heb 11:13), They confessed that they were strangers and pilgrims. He not only reckoned himself a pilgrim now that he was in Egypt, a strange country in which he never was before; but his life, even in the land of his nativity, was a pilgrimage, and those who so reckon it can the better bear the inconvenience of banishment from their native soil; they are but pilgrims still, and so they were always. [2.] He reckons his life by days; for, even so, it is soon reckoned, and we are not sure of the continuance of it for a day to an end, but may be turned out of this tabernacle at less than an hour's warning. Let us therefore number our days (Ps 90:12), and measure them, Ps 39:4. [3.] The character he gives of them is, First, That they were few. Though he had now lived 130 years, they seemed to him but a few days, in comparison with the days of eternity, the eternal God, and the eternal state, in which a thousand years (longer than ever any man lived) are but as one day. Secondly, That they were evil. This is true concerning man in general, he is of few days, and full of trouble (Job 14:1); and, since his days are evil, it is well they are few. Jacob's life, particularly, had been made up of evil days; and the pleasantest days of his life were yet before him. Thirdly, That they were short of the days of his fathers, not so many, not so pleasant, as their days. Old age came sooner upon him than it had done upon some of his ancestors. As the young man should not be proud of his strength or beauty, so the old man should not be proud of his age, and the crown of his hoary hairs, though others justly reverence it; for those who are accounted very old attain not to the years of the patriarchs. The hoary head is a crown of glory only when it is found in the way of righteousness.
(3.) Jacob both addresses himself to Pharaoh and takes leave of him with a blessing (Ge 47:7): Jacob blessed Pharaoh, and again, Ge 47:10, which was not only an act of civility (he paid him respect and returned him thanks for his kindness), but an act of piety—he prayed for him, as one having the authority of a prophet and a patriarch. Though in worldly wealth Pharaoh was the greater, yet, in interest with God, Jacob was the greater; he was God's anointed, Ps 105:15. And a patriarch's blessing was not a thing to be despised, no, not by a potent prince. Darius valued the prayers of the church for himself and for his sons, Ezr 6:10. Pharaoh kindly received Jacob, and, whether in the name of a prophet or no, thus he had a prophet's reward, which sufficiently recompensed him, not only for his courteous converse with him, but for all the other kindnesses he showed to him and his.
2. He provided well for him and his, placed him in Goshen (Ge 47:11), nourished him and all his with food convenient for them, Ge 47:12. This bespeaks, not only Joseph a good man, who took this tender care of his poor relations, but God a good God, who raised him up for this purpose, and put him into a capacity of doing it, as Esther came to the kingdom for such a time as this. What God here did for Jacob he has, in effect, promised to do for all his, that serve him and trust in him. Ps 37:19, In the days of famine they shall be satisfied.
13-26
Distressed Occasioned by the Famine (1706 BC)
简体中文
饥荒所造成的困苦（主前 1706 年）
¹³ 全地都没有粮食，因为饥荒甚大，埃及地和迦南地都因饥荒的缘故衰残了。 ¹⁴ 约瑟收聚了埃及地和迦南地所有的银子，就是众人籴粮的银子；约瑟就把那银子带进法老的宫里。 ¹⁵ 埃及地和迦南地的银子都花尽了，埃及众人都来见约瑟，说："求你给我们粮食，我们为什么在你面前死呢？因为我们的银子都花尽了。" ¹⁶ 约瑟说："若是银子花尽了，可以把你们的牲畜给我，我就为你们的牲畜给你们粮食。" ¹⁷ 于是他们把牲畜牵到约瑟那里，约瑟就拿粮食换了他们的马匹、羊群、牛群和驴。那一年因换他们一切的牲畜，就用粮食养活他们。 ¹⁸ 那一年过去，第二年他们又来见他说："我们不瞒我主，我们的银子都花尽了，牲畜也都归了我主；我们在我主眼前，除了自己的身体和地之外，一无所留。 ¹⁹ 我们和我们的地为什么要在你眼前灭绝呢？求你用粮食买我们和我们的地，我们就和我们的地给法老效力；又求你给我们种子，使我们可以存活，不至于死，地也不至荒凉。" ²⁰ 于是约瑟为法老买了埃及所有的地；因为埃及人被饥荒所迫，各人都卖了自己的田地；那地就都归了法老。 ²¹ 至于百姓，约瑟叫他们从埃及边界这边迁移到那边，从这一端直到那一端。 ²² 惟有祭司的地，约瑟没有买，因为祭司从法老那里有常得的份；他们吃法老所给他们的份，所以他们没有卖自己的地。 ²³ 约瑟对百姓说："看哪，我今日为法老买了你们和你们的地；看哪，这里有种子给你们，你们可以种地。 ²⁴ 到收割的时候，你们要把五分之一纳给法老，四分可以归你们作地里的种子，也作你们和你们家人的食物，以及你们孩子的大小之用。" ²⁵ 他们说："你救了我们的性命；但愿我们在我主眼前蒙恩，我们就作法老的仆人。" ²⁶ 于是约瑟为埃及地立下律例，直到今日：法老必得五分之一；惟独祭司的地不归法老。
雅各和他的家族既已得到照顾——这是上天的护理借着约瑟的高升特别定意要保全的事——此处便记述了埃及王国如何也得蒙拯救免于覆灭；因为神既是圣徒之王，也是列国之王，他赐粮食给凡有血气的。约瑟此时回到法老托付在他手中的那一重大职任的管理上。他本可以满心欢喜地去与父亲和弟兄们同住歌珊地；但他的职务不容许他这样行。他既已见了父亲的面，又见他安顿妥当，就如从前一样专心执行他的职任。请留意，即使是天然的亲情，也当让位于必须的本分。父母与儿女为服事神或服事他们当世代的缘故，在必要时，彼此应当甘心分别。在约瑟与埃及人交往的事上，请观察：
I. 埃及和邻近地区因饥荒所陷入的极大窘境。全地没有粮食，他们就"衰残"了（创 47:13），几乎要死（创 47:15、19）。1. 在此可见我们是何等倚靠神的护理。神的护理若稍 suspend 其常行的恩惠，我们就必死亡，我们必灭亡，我们都必灭亡。只要天上不下雨两三年，我们一切财富都无法使我们免于饥饿。请看我们是何等仰赖神的怜悯，所以让我们常住在他的爱中。2. 在此可见我们因自己的不预见而受何等的苦。若所有埃及人在七个丰年中都像约瑟为法老所作的那样，为自己作了预备，他们如今就不至于陷入这样的困境；但他们不顾所得着关于饥荒之年的警戒，以为"明日必如今日，明年必如今年，而且更加丰盛"。请留意，"人不知道自己的时候"（不知道他有可收取之时），所以到了花费之时，他的灾祸就甚大（传 8:6-7）。3. 在此可见神何等早就在埃及人和以色列人之间划出分别，正如后来在十灾之中一样（出 8:22，9:4，10:23）。雅各和他的家族虽然是客旅，却蒙丰富供养，分文不费；而埃及人却因缺乏而濒临死亡。参见赛 65:13："我的仆人必得吃，你们却饥饿。以色列啊，你是有福的。"无论何人缺乏，神的儿女必不缺乏（诗 34:10）。
II. 他们在此窘境中为得供应所付出的代价。1. 他们交出了所积蓄的一切银钱（创 47:14）。金银不能充饥，他们必须有粮。全国的银子借此都收入了国库。2. 银子用尽之后，他们交出了全部牲畜，无论是作劳力之用的马和驴，还是作食物之用的羊群和牛群（创 47:17）。由此可见，我们靠粮无肉尚可存活，比靠肉无粮更易于度日。我们可以想象他们较易舍弃牲畜，因为他们几乎没有草料喂养它们；此时法老在实际上看见了他先前在异象中所见的——尽是瘦弱的牛。3. 当他们卖掉牲畜之后，他们就容易说服自己（与其饿死不如）也把地卖了；因为若没有粮可种、没有牲畜可吃其中的出产，地对他们又有何用处呢？所以他们接着卖地，为要再换得粮食。4. 地既卖了，他们就没有什么可以赖以为生的了，他们当然不得不卖自己，使他们只能靠自己的劳力过活，并以奴仆这种卑贱的产业方式来持有土地，全凭王权的恩惠。请留意，"以皮换皮，人一切所有的"，就是自由和财产（那一对可爱的孪生子），"他都情愿为性命舍去"；因为性命是甘甜的。少数人（虽然也许有这样的人）敢于宁死不愿为奴、不愿受制于专横之权。也许有人在这种情况下能在一时激愤中甘愿死于刀剑之下，却不能刻意忍受饥饿而死——饥饿更为可怕（哀 4:9）。如今对埃及人来说，在这患难之中尚能以任何代价购粮，实在是极大的怜悯；他们若都因饥饿而死，他们的地也许因无后嗣自然归于王权；所以他们决意把坏事往好处想。
III. 约瑟在君王与百姓之间调和此事所采取的方法，使君王可以得着他正当的利益，而百姓又不至于全然倾覆。1. 至于他们的地，在饥荒之年期间他不必与他们立什么约；但当饥荒过去之后（因为神不永远相争，也不永远怀怒），他就与他们达成协议，看来双方都满意：百姓可以占据并享用土地，由他斟酌分配给他们，并从王的仓库支取种子撒种，为他们自己的用处和益处，每年只将出产的五分之一作为贡租缴纳给王权。这成了一项常设的律例（创 47:26）。能用土地换得粮食，本是极好的交易——否则他们和他们的家人必都饿死；既如此，又能以如此宽松的条件收回土地，更是一笔好交易。请留意，那些能在君王与百姓之间保持平衡，使自由和财产不致侵犯君权、君权也不致压榨自由和财产的国家大臣，因其智慧与正直，当受加倍的敬重；这样的谋士众多，国家便得安全。日后埃及人若觉得从地里的出产缴纳如此重的捐税给王是艰难的，他们必须记得，这捐税当初的设立不仅何等公义，而且何等仁慈。他们当存感恩之心缴纳五分之一，而本来一切都是当纳的。值得注意的是，约瑟对设立他的主何等忠心。他没有把银子放入自己的口袋，也没有把土地遗赠给自己的家族，而是完全归于法老的使用；因此我们没有看见他的后裔出埃及时比其余贫穷的弟兄更为富足。凡在公共职位上的人，若要积攒大财，就当谨慎，不可因此而牺牲宝贵的良心——良心比一切更为宝贵。2. 至于他们的人身，他把他们迁移到各城（创 47:21）。他这样迁置他们，是要显明法老对他们有绝对的主权，并使他们日久忘记自己土地的产权，更容易与新的奴仆身份和解。犹太作者的著作中说："他这样把他们从原来的居所迁走，是因为他们曾讥诮他的弟兄是外人；为要堵住这样的讥诮，他们就都实际上变成了外人。"请看少许时日能给一个民族带来何等变迁，神何等容易将那些安居无虑的人从一个器皿倒到另一个器皿。这事看来虽然似乎是苛刻的，但他们自己当时也觉得这是极大的恩慈，并庆幸自己没有受到更坏的对待："你救了我们的性命"（创 47:25）。请留意，我们性命的拯救者理当是我们性命的主。"你救了我们；你要怎样待我们都可以。"
IV. 他为祭司们所作的特别保留。他们白白领受供应，所以不必卖地（创 47:22）。"万民各奉自己神的名而行"——他们都善待那些事奉他们神之敬拜、并向他们办理圣事的人；照样，我们也当尊敬我们的神，因他仆人所作的工，在爱中格外敬重他们。
English original
Distressed Occasioned by the Famine (1706 BC)
¹³ 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 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 corn which they bought: and Joseph brought the money into Pharaoh's house.
¹⁵ And 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.
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 horses, and for the 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.
¹⁸ When 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 ought left in the sight of my lord, but our bodies, and our lands:
¹⁹ Wherefore 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.
²⁰ And 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 Pharaoh's.
²¹ And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof.
²² Only 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: wherefore they sold not their lands.
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 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.
²⁵ And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.
²⁶ And 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 Pharaoh's.
Care being taken of Jacob and his family, the preservation of which was especially designed by Providence in Joseph's advancement, an account is now given of the saving of the kingdom of Egypt too from ruin; for God is King of nations as well as King of saints, and provideth food for all flesh. Joseph now returns to the management of that great trust which Pharaoh had lodged in his hand. It would have been pleasing enough to him to have gone and lived with his father and brethren in Goshen; but his employment would not permit it. When he had seen his father, and seen him well settled, he applied himself as closely as ever to the execution of his office. Note, Even natural affection must give way to necessary business. Parents and children must be content to be absent one from another, when it is necessary, on either side, for the service of God or their generation. In Joseph's transactions with the Egyptians observe,
I. The great extremity that Egypt, and the parts adjacent, were reduced to by the famine. There was no bread, and they fainted (Ge 47:13), they were ready to die, Ge 47:15,19. 1. See here what a dependence we have upon God's providence. If its usual favours are suspended but for a while, we die, we perish, we all perish. All our wealth would not keep us from starving if the rain of heaven were but withheld for two or three years. See how much we lie at God's mercy, and let us keep ourselves always in his love. 2. See how much we smart by our own improvidence. If all the Egyptians had done for themselves in the seven years of plenty as Joseph did for Pharaoh, they had not been now in these straits; but they regarded not the warning they had of the years of famine, concluding that to-morrow shall be as this day, next year as this, and much more abundant. Note, Because man knows not his time (his time of gathering when he has it) therefore his misery is great upon him when the spending time comes, Ec 8:6,7. 3. See how early God put a difference between the Egyptians and the Israelites, as afterwards in the plagues, Ex 8:22,9:4,10:23. Jacob and his family, though strangers, were plentifully fed on free cost, while the Egyptians were dying for want. See Isa 65:13, My servants shall eat, but you shall be hungry. Happy art thou, O Israel. Whoever wants, God's children shall not, Ps 34:10.
II. The price they had come up to, for their supply, in this exigency. 1. They parted with all their money which they had hoarded up, Ge 47:14. Silver and gold would not feed them, they must have corn. All the money of the kingdom was by this means brought into the exchequer. 2. When the money failed, they parted with all their cattle, those for labour, as the horses and asses, and those for food, as the flocks and the herds, Ge 47:17. By this it should seem that we may better live upon bread without flesh than upon flesh without bread. We may suppose they parted the more easily with their cattle because they had little or no grass for them; and now Pharaoh saw in reality what he had before seen in vision, nothing but lean kine. 3. When they had sold their stocks off their land, it was easy to persuade themselves (rather than starve) to sell their land too; for what good would that do them, when they had neither corn to sow it nor cattle to eat of it? They therefore sold that next, for a further supply of corn. 4. When their land was sold, so that they had nothing to live on, they must of course sell themselves, that they might live purely upon their labour, and hold their lands by the base tenure of villanage, at the courtesy of the crown. Note, Skin for skin, and all that a man hath, even liberty and property (those darling twins), will he give for his life; for life is sweet. There are few (though perhaps there are some) who would even dare to die rather than live in slavery, and dependence on an arbitrary power. And perhaps there are those who, in that case, could die by the sword, in a heat, who yet could not deliberately die by famine, which is much worse, La 4:9. Now it was a great mercy to the Egyptians that, in this distress, they could have corn at any rate; if they had all died for hunger, their lands perhaps would have escheated to the crown of course, for want of heirs; they therefore resolved to make the best of bad.
III. The method which Joseph took to accommodate the matter between prince and people, so that the prince might have his just advantage, and yet the people not be quite ruined. 1. For their lands, he needed not come to any bargain with them while the years of famine lasted; but when these were over (for God will not contend for ever, nor will he be always wroth) he came to an agreement, which it seems both sides were pleased with, that the people should occupy and enjoy the lands, as he thought fit to assign them, and should have seed to sow them with out of the king's stores, for their own proper use and behoof, yielding and paying only a fifth part of the yearly profits as a chief rent to the crown. This became a standing law, Ge 47:26. And it was a very good bargain to have food for their lands, when otherwise they and theirs must have starved, and then to have their lands again upon such easy terms. Note, Those ministers of state are worthy of double honour, both for wisdom and integrity, that keep the balance even between prince and people, so that liberty and property may not intrench upon prerogative, nor the prerogative bear hard upon liberty and property: in the multitude of such counsellors there is safety. If afterwards the Egyptians thought it hard to pay so great a duty to the king out of their lands, they must remember, not only how just, but how kind, the first imposing of it was. They might thankfully pay a fifth where all was due. It is observable how faithful Joseph was to him that appointed him. He did not put the money into his own pocket, nor entail the lands upon his own family; but converted both entirely to Pharaoh's use; and therefore we do not find that his posterity went out of Egypt any richer than the rest of their poor brethren. Those in public trusts, if they raise great estates, must take heed that it be not at the expense of a good conscience, which is much more valuable. 2. For their persons, he removed them to cities, Ge 47:21. He transplanted them, to show Pharaoh's sovereign power over them, and that they might, in time, forget their titles to their lands, and be the more easily reconciled to their new condition of servitude. The Jewish writers say, "He removed them thus from their former habitations because they reproached his brethren as strangers, to silence which reproach they were all made, in effect, strangers." See what changes a little time may make with a people, and how soon God can empty those from vessel to vessel who had settled upon their lees. How hard soever this seems to have been upon them, they themselves were at this time sensible of it as a very great kindness, and were thankful they were not worse used: Thou hast saved our lives, Ge 47:25. Note, There is good reason that the Saviour of our lives should be the Master of our lives. "Thou hast saved us; do what thou wilt with us."
IV. The reservation he made in favour of the priests. They were maintained on free cost, so that they needed not to sell their lands, Ge 47:22. All people will thus walk in the name of their God; they will be kind to those that attend the public service of their God, and that minister to them in holy things; and we should, in like manner, honour our God, by esteeming his ministers highly in love for their work's sake.
27-31
Jacob's Charge Concerning His Burial (1706 BC)
简体中文
雅各关于安葬的吩咐（主前1706年）
²⁷ 以色列人住在埃及国的歌珊地。他们在那里置了产业，并且生育甚多。 ²⁸ 雅各住在埃及地十七年，雅各平生的年日是一百四十七岁。 ²⁹ 以色列的死期临近了，他就叫了他儿子约瑟来，说：我若在你眼前蒙恩，请你把手放在我大腿底下，用慈爱和诚实待我，请你不要将我葬在埃及。 ³⁰ 我与我列祖同睡的时候，你要将我带出埃及，葬在他们所葬的地方。约瑟说：我必遵着你的话而行。 ³¹ 雅各说：你要向我起誓。约瑟就向他起了誓。于是以色列在床头上敬拜神。
请注意：1. 雅各活着时所享受的安慰（创47:27,28）；当埃及人在自己的本地变为贫乏时，雅各在外乡却得了丰足。他来到埃及后又活了十七年，远超过他自己的预期。他曾养育约瑟十七年（因为约瑟被卖离开他时正是这年纪，创37:2），如今作为报答，约瑟也养了他十七年。请看护理对雅各的事安排得何等恩慈：当他年老、最不耐劳烦之时，他最不需要劳烦，因为他的儿子已为他预备妥当，无需他亲自筹谋。神就是如此顾念他百姓的境况。2. 雅各临终时的关切。最终"以色列的死期临近了"（创47:29）。以色列——那与神较力得胜、胜过天使的君王——也必须向死亡屈服。无法可免，他"必须死"：这是为一切人所定的，因此也为他所定；在那场争战中无获免役。约瑟供他粮食，使他免死于饥荒；但这并不能使他免于因年老或疾病而死。他是渐渐而死；他的灯并未被吹灭，而是渐渐燃到底，所以他在远处便看见那日子临近。注意，在感受死亡的拘捕之前先看见它的来临，乃是一种可善用的恩赐，使我们可以奋发去竭力作我们手所当行的事；然而无论如何，死亡离我们任何一人都不远。如今雅各既看见那日子临近，他所关切的是关于他的安葬——不是安葬的排场（他对这事毫不挂虑），而是安葬的地点。(1.) 他要葬在迦南。他如此决定，并非出于任性，因为迦南是他出生之地，而是出于信心，因为迦南是应许之地（他如此行，仿佛要藉此据有其地，直到他的后裔作其主人的时候来到），又因为这是天家的预表——那更好的家乡；说这话的人明明表示他是在指望那地（来11:14）。他所仰望的是一块美地，那将成为他在死后那一边的安息与福乐。(2.) 他要约瑟起誓将他带到那里安葬（创47:29,31），使约瑟既在如此庄严的义务之下，便能以此回答可能提出的异议，也使雅各如今在临终之际大得满足。没有什么比确知死后在迦南有安息的盼望，更能使临终之榻得安慰。(3.) 这事既办妥，"以色列就在床头上敬拜"——仿佛将自己交给死亡的击打（"如今让它来吧，它是受欢迎的"）；又如希伯来书11:21所解明的，他是敬拜神，为神一切的恩惠献上感谢，特别为此感谢——约瑟不仅愿意亲手为他合上双眼，更愿意把手放在他大腿底下，使他对安葬之事得着所愿的满足。如此，那下入尘土的人，当以谦卑的感恩，在神——他们恩惠的神——面前敬拜（诗22:29）。
English original
Jacob's Charge Concerning His Burial (1706 BC)
²⁷ And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly.
²⁸ And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was a hundred forty and seven years.
²⁹ And 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:
³⁰ But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. 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 bed's head.
Observe, 1. The comfort Jacob lived in (Ge 47:27,28); while the Egyptians were impoverished in their own land, Jacob was replenished in a strange land. He lived seventeen years after he came into Egypt, far beyond his own expectation. Seventeen years he had nourished Joseph (for so old he was when he was sold from him, Ge 37:2), and now, by way of requital, seventeen years Joseph nourished him. Observe how kindly Providence ordered Jacob's affairs, that when he was old, and least able to bear care or fatigue, he had least occasion for it, being well provided for by his son without his own forecast. Thus God considers the frame of his people. 2. The care Jacob died in. At last the time drew nigh that Israel must die, Ge 47:29. Israel, a prince with God, that had power over the angel and prevailed, yet must yield to death. There is no remedy, he must die: it is appointed for all men, therefore for him; and there is no discharge in that war. Joseph supplied him with bread, that he might not die by famine; but this did not secure him from dying by age or sickness. He died by degrees; his candle was not blown out, but gradually burnt down to the socket, so that he saw, at some distance, the time drawing nigh. Note, It is an improvable advantage to see the approach of death before we feel its arrests, that we may be quickened to do what our hand finds to do with all our might: however, it is not far from any of us. Now Jacob's care, as he saw the day approaching, was about his burial, not the pomp of it (he was no way solicitous about that), but the place of it. (1.) He would be buried in Canaan. This he resolved on, not from mere humour, because Canaan was the land of his nativity, but in faith, because it was the land of promise (which he desired thus, as it were, to keep possession of, till the time should come when his posterity should be masters of it), and because it was a type of heaven, that better country which he that said these things declared plainly that he was in expectation of, Heb 11:14. He aimed at a good land, which would be his rest and bliss on the other side death. (2.) He would have Joseph sworn to bring him thither to be buried (Ge 47:29,31), that Joseph, being under such a solemn obligation to do it, might have that to answer to the objections which otherwise might have been made against it, and for the greater satisfaction of Jacob now in his dying minutes. Nothing will better help to make a death-bed easy than the certain prospect of a rest in Canaan after death. (3.) When this was done Israel bowed himself upon the bed's head, yielding himself, as it were, to the stroke of death ("Now let it come, and it shall be welcome"), or worshipping God, as it is explained, Heb 11:21, giving God thanks for all his favours, and particularly for this, that Joseph was ready, not only to put his hand upon his eyes to close them, but under his thigh to give him the satisfaction he desired concerning his burial. Thus those that go down to the dust should, with humble thankfulness, bow before God, the God of their mercies, Ps 22:29.
本章记有几件事例：I. 约瑟对亲族的恩慈与情谊——先把弟兄们、再把父亲引见给法老（创 47:1-10），将他们安置在歌珊，并在那里供养他们（创 47:11,12），又在父亲打发人叫他时尽上对父亲的孝敬（创 47:27-31）。II. 约瑟在一桩极其要紧的事上，在君王与百姓之间所行的公义——他将法老的粮食卖给臣民，使法老获得合理的利益，却毫不亏负百姓（创 47:13-26 等）。如此他在私职与公职上都显明自己既智慧又良善。