Commentari biblici

Genesis 46:27. All the souls—which came into AEgypt, were threescore and ten— In the former verse, all the souls which came with Jacob into AEgypt, and out of his loins, we are told, were threescore and six; add to these Jacob himself, Joseph and his two sons, and you have the number of threescore and ten. Concerning the difference in calculation in this verse and in Act 7:14 the authors of the Universal History observe, "That it may be accounted for in this manner:—St. Stephen follows the first number of Moses, viz. sixty-six, out of which he excludes Jacob and Joseph and his two sons; to which he adds nine of their wives; for Judah's wife was already dead; and Benjamin is supposed to be still unmarried, and Joseph's wife out of the case: so that if we add these nine wives, who, though not of Jacob's blood, yet belonged to his family and to Joseph's kindred, (which is the expression St. Stephen makes use of,) to the number of sixty-six, it will amount to seventy-five."

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Genesis 46:28. Sent Judah—to direct his face unto Goshen— Judah, having acted a principal part in this transaction, was dismissed to Joseph, to inform him of his father's arrival, and, as it is in the Hebrew, to prepare before him Goshen, or in Goshen, i.e.. according to Onkelos, to prepare a place for his residence in Goshen, to receive directions from Joseph in what part of Goshen he should dwell. The LXX has it, Unto Joseph, to meet him at Heroopolis ['Ηρωων πολις ] in the land of Rameses. And Joseph made ready his chariots, and went up to meet Israel his father at 'Ηρωων πολις (Heroopolis). "The land of Rameses," says Wall, "seems to be another name for the land of Goshen; (ch. Genesis 47:6; Gen 47:11) and the city to be some city in that land, of which the translators, at Alexandria, knew the name. Josephus, reciting this passage, says, that Joseph met his father καθ' 'Ηρωων πολιν at Heroopolis, as it is in the LXX. And this, by the way, shews that he drew his abridgment of the Sacred History, in many places, from the LXX, and not from the Hebrew; for the name in Hebrew would not have been a Greek name, as this plainly is. It is much more likely that they should appoint the place of meeting at some city, or particular place, than in a country at large."

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Genesis 47:6. Make them rulers over my cattle— These words seem much to strengthen the interpretation of the last verse in the former chapter, which affirms, that shepherds were not held as impious and profane by the AEgyptians, but only as men of a mean and despicable profession: and, indeed, one can hardly conceive, that a man of Joseph's understanding would have introduced his family to Pharaoh, under a character profane and detestable to the AEgyptians. He had good reasons for desiring that they should assume a character, which was rather contemptible, as he wished them to be fixed in Goshen, and to be preserved distinct from all commerce with the AEgyptians. He wanted them not to become courtiers, or to be employed in any concerns of the state: he knew the designs of Providence with respect to them, and therefore chose that they should assume an employment which would continue them in that state of sojourning, whereto the Abrahamic family were destined, till the time appointed for their complete possession of Canaan. Much of the Eastern riches consisted in cattle, and great part of the king's revenue was raised from them; on which account there were some prime officers, to oversee the lower sort of shepherds. Such was Doeg to Saul, 1Sa 21:7 and those officers mentioned, 1 Chronicles 27:29; 1 Chronicles 27:34. and such was Tyrrhus to king Latinus, "Tyrrhus, chief master of the royal herd." PITT. "————Cui regia parent Armenta, et lati custodia eredita campi." VIRG. AEn. vii. 485, 486.

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Genesis 47:7. Jacob blessed Pharaoh— When the word, bless, says Calmet, is applied to God, it signifies to thank, or praise; when to men, it signifies, to wish them health, prosperity, or happiness: in which latter sense it is here used. Jacob blessed Pharaoh, i.e.. wished him health, and a long and happy reign, in gratitude for the protection with which he had honoured him and his family; and probably he did this in the name of the God of his fathers. The common salutation among the Jews, O king, live for ever! was of this same kind.

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Genesis 47:9. Of my pilgrimage— The life of a believer is no other than a pilgrimage; while distant from his heavenly country, he has no abiding city. This is the beautiful idea, under which the language of sacred Scripture represents life in general. It is peculiarly applicable to the lives of the patriarchs, but to none of them so much as to the life of Jacob. For what could be more truly a pilgrimage, than that of this holy man, always tossed from place to place, in Mesopotamia, in Canaan, in AEgypt, from Succoth, from Sichem, from Beth-el, from Hebron? Their lives were a proof and confession of a future state: thus they declared themselves, pilgrims and strangers on the earth, desiring a better country, that is, an heavenly, Hebrews 11:13; Hebrews 11:40.

An hundred and thirty years— We are not to suppose that Moses relates all the conversation which passed between Pharaoh and Jacob: but what he has related, is extremely important to fix the sacred Chronology; for the age of Jacob, when he came into AEgypt, serves to discover the age of each of his sons, and to verify the different capital epochs of the sacred history. Jacob lived seventeen years after his arrival in the land of Goshen, and died, aged one hundred and forty-seven, a life, though long in comparison of ours, yet short, compared with Abraham's, who lived one hundred and seventy-five years, and Isaac's, who lived one hundred and eighty. In this light his days were few and evil, full of toils and griefs, and embittered with many calamities.

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Genesis 47:11. In the land of Rameses— Some great writers are of opinion, that Rameses is the name of a king, and that the part assigned to the family of Jacob belonged to the royal territories. There was certainly a king of this name among the kings of AEgypt. Others suppose, that this was the name of a province in the land of Goshen, assigned to Joseph's family, and that the city mentioned, Exo 1:11 was denominated from the province. The former opinion, however, which is Sir John Marsham's, seems most probable; for it appears from the sequel of the chapter, that, at this time, king, priests, and people, had their lands independent of each other; so that it is reasonable to think that this land, where the Israelites were settled, was a part of the king's domains.

REFLECTIONS.—Jacob's family being arrived, Joseph acquaints Pharaoh. Whereupon,

1. We have their introduction to Pharaoh. Joseph was not, like many a great man now-a-days, ashamed of his poor relations: he calls them brethren, and presents them at court. Note; Christ is not ashamed of the meanest of his brethren, nor will refuse to present them before the throne of God, with exceeding great joy.

2. Pharaoh's kind reception of them. He inquires their occupation: and having received their answer, and heard the design of their coming, he appoints them the land of Goshen for their flocks, and bids Joseph prefer any man among them who was active, over the royal herds. Note; (1.) For our Jesus's sake, we shall find favour in the presence of the heavenly King. (2.) Every member of the commonwealth must by his occupation contribute to its welfare: no idle vagrants, no drones should live in the hive. (3.) Activity and ingenuity in our profession, is the way to preferment in it.

3. The particular regard paid to old Jacob. Pharaoh kindly inquires after his age, for hoary locks engage respect. Jacob replies with the submission of an inferior; and with the piety of a patriarch blesses Pharaoh. Note; (1.) Every Christian counts his life a pilgrimage. (2.) The longest age is but a few days compared with eternity; and the happiest life has a great alloy of evil. (3.) Our days are considerably shortened: they are now, compared with those of old, but a span long. (4.) An old man's benediction is to be revered; and the prayers of aged ministers and saints much to be valued.

4. By Joseph's care, they are settled in the best of the land, and supplied abundantly with every necessary. Blessed be God for that better Jesus, who satisfies the souls of his people with plenteousness.

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Genesis 47:14. Joseph gathered up all the money— As long as the AEgyptians had any money left, they bought corn of Joseph, which supported them all the third, and, it is probable, the fourth and fifth years of the famine. That all the money of the people was expended, is, I think, very evident from the words of this verse, as well as the following, where we are told, that, when money failed, they gave up their cattle, &c.

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Genesis 47:16. Joseph said, Give your cattle— There was certainly no injustice, as Chandler in his Vindication observes, in making the AEgyptians pay for the corn, which Joseph had bought with Pharaoh's money, and laid up with great care and expence: and in demanding their cattle, he had, most probably, a view to save them; for, as they had not corn for themselves, they could much less have it for their cattle; and therefore this was the only way to preserve the lives of both, and to prevent that waste of the corn which must have been made if they had had the keeping and feeding of the cattle themselves: and it is highly probable, that he returned them their cattle after the famine, when they were fixed again in their several habitations, otherwise it would have been hardly possible for them to support their families, and carry on their business.

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