Verse 2

God spake unto Israel--Here is a virtual renewal of the covenant and an assurance of its blessings. Moreover, here is an answer on the chief subject of Jacob's prayer and a removal of any doubt as to the course he was meditating. At first the prospect of paying a personal visit to Joseph had been viewed with unmingled joy. But, on calmer consideration, many difficulties appeared to lie in the way. He may have remembered the prophecy to Abraham that his posterity was to be afflicted in Egypt and also that his father had been expressly told not to go [Gen 15:13; Gen 26:2]; he may have feared the contamination of idolatry to his family and their forgetfulness of the land of promise. These doubts were removed by the answer of the oracle, and an assurance given him of great and increasing prosperity.

Verse 3

I will there make of thee a great nation--How truly this promise was fulfilled, appears in the fact that the seventy souls who went down into Egypt increased [Exo 1:5-7], in the space of two hundred fifteen years, to one hundred eighty thousand.

Verse 4

I will also surely bring thee up again--As Jacob could not expect to live till the former promise was realized, he must have seen that the latter was to be accomplished only to his posterity. To himself it was literally verified in the removal of his remains to Canaan; but, in the large and liberal sense of the words, it was made good only on the establishment of Israel in the land of promise. Joseph shall put his hand upon thine eyes--shall perform the last office of filial piety; and this implied that he should henceforth enjoy, without interruption, the society of that favorite son.

Verse 5

IMMIGRATION TO EGYPT. (Gen. 46:5-27) And Jacob rose up from Beer-sheba--to cross the border and settle in Egypt. However refreshed and invigorated in spirit by the religious services at Beer-sheba, he was now borne down by the infirmities of advanced age; and, therefore, his sons undertook all the trouble and toil of the arrangements, while the enfeebled old patriarch, with the wives and children, was conveyed by slow and leisurely stages in the Egyptian vehicles sent for their accommodation.

Verse 6

goods, which they had gotten in the land--not furniture, but substance--precious things.

Verse 7

daughters--As Dinah was his only daughter, this must mean daughters-in-law. all his seed brought he with him--Though disabled by age from active superintendence, yet, as the venerable sheik of the tribe, he was looked upon as their common head and consulted in every step.

Verse 8

all the souls of the house of Jacob, which came into Egypt, were threescore and ten--Strictly speaking, there were only sixty-six went to Egypt; but to these add Joseph and his two sons, and Jacob the head of the clan, and the whole number amounts to seventy. In the speech of Stephen (Act 7:14) the number is stated to be seventy-five; but as that estimate includes five sons of Ephraim and Manasseh (Ch1 7:14-20), born in Egypt, the two accounts coincide.

Verse 28

ARRIVAL IN EGYPT. (Gen 46:28-34) he sent Judah before him unto Joseph--This precautionary measure was obviously proper for apprising the king of the entrance of so large a company within his territories; moreover, it was necessary in order to receive instruction from Joseph as to the locale of their future settlement.

Verse 29

Joseph made ready his chariot--The difference between chariot and wagon was not only in the lighter and more elegant construction of the former, but in the one being drawn by horses and the other by oxen. Being a public man in Egypt, Joseph was required to appear everywhere in an equipage suitable to his dignity; and, therefore, it was not owing either to pride or ostentatious parade that he drove his carriage, while his father's family were accommodated only in rude and humble wagons. presented himself unto him--in an attitude of filial reverence (compare Exo 22:17). The interview was a most affecting one--the happiness of the delighted father was now at its height; and life having no higher charms, he could, in the very spirit of the aged Simeon, have departed in peace [Luk 2:25, Luk 2:29].

Verse 31

Joseph said, . . . I will go up, and show Pharaoh--It was a tribute of respect due to the king to inform him of their arrival. And the instructions which he gave them were worthy of his character alike as an affectionate brother and a religious man. Next: Genesis Chapter 47

Verse 1

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.

Verse 2

And God spake unto Israel in the visions of the night,.... He appeared to Jacob as he lay upon his bed in the night season, and with an articulate voice spoke to him as follows: and said, Jacob, Jacob: not "Israel", the more honourable name he had given him, but Jacob, putting him in mind of his former low estate; and doubling this name, either out of love and affection to him, as Jarchi intimates; or rather in order to awake him, at least to stir up his attention to what he was about to say to him: and he said, here am I; signifying his readiness to hearken to him in what he should say to him, and to obey him in whatsoever he should command him.

Verse 3

And he said, I am God, the God of thy father,.... His father Isaac, who was now dead, and who is the rather mentioned, because in him Abraham's seed was to be called, and in his line the promise both of the land of Canaan, and of the Messiah, ran, and from him Jacob received the blessing; and this might be a confirmation of it to him, in that Jehovah calls himself his God; he first declares himself to be his God, and so able to perform whatever he should promise him, and his father's God, who would show him favour, as he had to him: fear not to go down into Egypt; Jacob might have many fears arise in his mind about this journey, as interpreters generally observe; as lest it should not be agreeable to the will of God, since his father Isaac was forbidden to go into Egypt, when in like circumstances with him, Gen 26:1; as well as he, might fear it would be too great a journey for him in his old age, some evil would befall him, or he die by the way and not see his son; or lest going with his family thither, and there continuing for some time, they might be tempted with the pleasantness and fruitfulness of the land, and settle there, and forget and neglect the promised land of Canaan; and especially lest they should be drawn into the idolatry of the Egyptians, and forsake the worship of the true God; and very probably he might call to mind the prophecy delivered to Abraham, of his seed being strangers and servants, and afflicted in a land not theirs for the space of four hundred years, Gen 15:13; and Jacob might fear this step he was now taking would bring on, as indeed it did, the completion of this prediction, by which his offspring would be oppressed and diminished. The Targum of Jonathan makes this to be Jacob's principal fear;"fear not to go down into Egypt, because of the business of the servitude decreed with Abraham;''as also he might fear his going thither might seem to be a giving up his title to, and expectation of the promised land: to remove which fears the following is said: for I will there make of thee a great nation: as he did; for though in process of time his seed were greatly afflicted here, yet the more they were afflicted, the more they multiplied; and their increase in Egypt was vastly greater than it had been in a like space of time before; for in the space of two hundred fifteen years before their descent into Egypt, they were become no more than seventy persons, whereas in the like number of years in Egypt, they became 600,000, besides children; see Gen 46:27 Exo 12:37.

Verse 4

I will go down with thee into Egypt,.... Which was enough to silence all his fears; for if the presence of God went with him to protect and defend hide, to bless and prosper him, and to direct, support, and comfort, he had nothing to fear from any quarter: and I will also surely bring thee up again: Jarchi takes this to be a promise that he should be buried in the land of Canaan, which had its fulfilment, when his corpse was carried out of Egypt to Machpelah, and there interred; but rather this refers to the bringing up of his posterity from thence in due time, for which Jacob might be most solicitous, and so the Targum of Jonathan,"and I will bring up thy children from thence:" and Joseph shall put his hand upon thine eyes: and so close them when he was dead; this, as Aben Ezra says, was a custom of the living to the dead, and it used to be done by the nearest relations and friends, though now with us commonly by strangers, or those that are not akin: this was a custom among the Greeks and Romans, as appears from Homer (o), Virgil (p), Ovid (q), and other writers (r); and so, among the Jews, Tobias is said to shut the eyes of his wife's father and mother, and to bury them honourably,"Where he became old with honour, and he buried his father and mother in law honourably, and he inherited their substance, and his father Tobit's.'' (Tobit 14:13)Of the Vulgate Latin version: Maimonides (s) reckons this of closing the eyes of the dead, among the rites used towards them, and so in the Talmud (t): now by this expression Jacob was assured that Joseph was alive, and that he should live to see him, and that Joseph would outlive him, and do this last office for him; and, as Ben Melech observes, by this he had the good news told him that Joseph should remain behind him, to sustain and support his sons, and his sons' sons, all the years that he should live after him. (o) Odyss. 11. (p) Aeneid. l. 9. (q) Trist. l. 1. Eleg. 2. (r) Vid. Kirchman, de Funer. Rom. l. 1. c. 6. & Kipping. Rom. Antiqu. l. 4. c. 6. (s) Hilchot Ebel, l. 4. sect. 1. (t) T. Bab. Sabbat, fol. 151. 2.

Verse 5

And Jacob rose up from Beersheba,.... In high spirits, and proceeded on in his journey, being encouraged and animated by the promises of God now made unto him: 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; it may be wondered at that Joseph did not send his chariot to fetch his father; it could not be for want of due respect and honour to him, but it may be such a carriage was not fit for so long a journey, and especially to travel in, in some parts of the road through which they went: no mention being made of Jacob's wives, it may be presumed they were all now dead; it is certain Rachel was, see Gen 35:19; and it is more than probable that Leah died before this time, since Jacob says he buried her himself in Machpelah in Canaan, Gen 49:31; and it is very likely also that his two concubine wives Bilhah and Zilpah were also dead, since no notice is taken of them.

Verse 6

And they took their cattle, and their goods, which they had gotten in the land of Canaan,.... Some interpreters add, by way of explanation, and in Mesopotamia; much of Jacob's substance being yet there, though the greatest part was got in Canaan, and so that is put for the whole; and Jarchi supposes that Jacob gave all that he got in Padanaram to Esau for his part in the cave of Machpelah, and therefore mention is only made of his substance in Canaan; but there is no need of any such additions or suppositions, since the text only speaks of the substance of Jacob's sons, and what they had was only gotten in Canaan, into which they came very young; all which they brought with them as being their property, and not obliged to leave it behind to strangers; though they were bid not to regard their stuff, yet they were not willing to live upon others, but upon their own, and as much as they could independent of others; and that they might not be upbraided hereafter that they came into Egypt poor and destitute of everything: and came into Egypt, Jacob, and all his seed with him; safe and well.

Verse 7

His sons, and his sons' sons with him,.... His eleven sons, and their sons, his grandchildren: and his daughters; his own daughter Dinah, and his daughters in law, the wives of his sons; for these came with him into Egypt, as appears from Gen 46:5; though the plural may be put for the singular, as in Gen 46:23, and his sons' daughters; and mention is made of Sarah the daughter of Asher, Gen 46:17; Jarchi adds, Jochebed, the daughter of Levi, but it is certain she was born in Egypt, Num 26:59, and all his seed brought he with him into Egypt; left none behind him in Canaan, son or daughter; no mention is made of servants, though no doubt many came along with him: the design of the historian is to give an account of Jacob's children, who they were, and their number, when they came into Egypt, that the increase of them might be observed.

Verse 8

And these are the names of the children of Israel which came into Egypt,.... Not meaning precisely Jacob's seed and offspring, but the body of the people of Israel, as they were when they went into Egypt, including Jacob himself: Jacob and his sons; for he went with them to Egypt, and was the head and principal of them: Reuben, Jacob's firstborn; see Gen 29:32.

Verse 9

And the sons of Reuben, Hanoch, and Phallu, and Hezron, and Carmi. From whom came the families named after them, of which they were the heads, Num 26:5. . Genesis 46:10 gen 46:10 gen 46:10 gen 46:10And the sons of Simeon,.... Who was the second son of Jacob: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar; the first of these is called Nemuel, Num 26:12; the third, Ohad, is omitted in the places referred to, he dying without children, as may be supposed, and so was not the head of any family; and the fourth, Jachin, is called Jarib, Ch1 4:24; and the fifth is called Zerah, in the above place, by a transposition of letters: and Shaul the son of a Canaanitish woman; whom Simeon married, very probably after the death of his first wife, by whom he had the above five sons, or she was his concubine: many Jewish writers (u) say, this was Dinah, married to a Canaanite, but this is impossible: according to the Targum of Jonathan, this Shaul was Zimri, who did the work of the Canaanites at Shittim, Num 25:14, which is not at all likely, the distance of time will not admit of it. (u) Jarchi in loc. Bereshit Rabba, sect. 80. fol. 70. 3. Shalshalet Hakabala, fol. 3. 2.

Verse 10

And the sons of Levi, Gershon, Kohath, and Merari. From these sprung the priests and Levites, see Num 3:1. . Genesis 46:12 gen 46:12 gen 46:12 gen 46:12And the sons of Judah, Er, and Onan, and Shelah, and Pharez, and Zarah,.... Five of them: but Er and Onan died in the land of Canaan; and so did not go with Jacob into Egypt; and which is observed that they might not be reckoned among them, though it was proper to take notice of them in the genealogy: and the sons of Pharez were Hezron and Hamul; some think that these could not be born in Canaan, but in Egypt; and that they are mentioned among those that went down to Egypt, because they went there in the loins of their father, and to supply the places of Er and Onan, who died before, and have the honour to be here named, because they might be the first of Jacob's great grandchildren born there; though others suppose that Pharez was at this time fourteen years of age, and instances are given of some, who before that age have been fathers of children; the difficulty is not easily solved: the Targum of Jonathan expressly says,"Shelah and Zarah did not beget children in Canaan, but there were two sons of Pharez who went down into Egypt, Hezron and Hamul.''

Verse 11

And the sons of Issachar, Tola, and Phuvah; and Job, and Shimron. The first of these was the father of a numerous race in the days of David, their number was 22,600; See Gill on Ch1 7:2; the second is called Puah, and the third Jashub, and the fourth Shimrom, Ch1 7:1; and were all the heads of families, as appears from the places referred to. ; and were all the heads of families, as appears from the places referred to. Genesis 46:14 gen 46:14 gen 46:14 gen 46:14And the sons of Zebulun, Sered, and Elon, and Jahleel. Whose names are the same in Num 26:26.

Verse 12

These are the sons of Leah, which she bare unto Jacob in Padanaram,.... Which must be restrained to the six sons only, who were properly Leah's, and not to their sons' sons, for they were not born in Padanaram, but in Canaan: with his daughter Dinah; who also was by Leah: all the souls of his sons and daughters were thirty and three; that is, together with himself, or otherwise it will be difficult to give the exact number; if all before mentioned are to be reckoned there will be thirty four, wherefore some are for excluding Dinah; but she is not only expressly mentioned, but is the only one intended by his daughters here, the plural being put for the singular; and there is as much reason for retaining her here, as Sarah the daughter of Asher hereafter: some think Er and Onan are to be excluded, as indeed they are, because they died in the land of Canaan, and then there will be but thirty two; wherefore some are for adding Jochebed the daughter of Levi, but she is neither mentioned in the genealogy, nor did she go with Jacob into Egypt, but was born in Egypt long after: it seems best therefore to take Jacob himself into the account, as several Jewish writers do (w), and who is expressly named and set at the head of this account, Gen 46:8, which will make thirty three. (w) Aben Ezra, Gersom, & Abarbinel.

Verse 13

And the sons of Gad,.... A son of Jacob by Zilpah, Leah's maid; for the historian, before he proceeds to give an account of his sons by Rachel, finishes the account of all his sons by Leah and her maid: Ziphion, and Haggi, Shuni, and Ezbon, and Eri, and Arodi, and Areli; in all seven; the same number is given, and in the same order, Num 26:15.

Verse 14

And the sons of Asher,.... Another son of Jacob by Leah's maid Zilpah, whose sons were: Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister; who is called Sarah, Num 26:46, and by the Septuagint here. She seems to have been a person of some note, being so particularly remarked in both places: and the sons of Beriah, Heber and Malchiel; this Beriah seems to be the youngest son of Asher, and yet had two sons; who, as the Targum of Jonathan adds, went down into Egypt; he must marry, and have sons when very young; the thing is not impossible: See Gill on Gen 46:12;

Verse 15

These are the sons of Zilpah, whom Laban gave to Leah his daughter,.... To be her maid, when she was married to Jacob, by whom he had Gad and Asher: and these she bare unto Jacob, even sixteen souls; not that Zilpah bare sixteen children to Jacob, for she bore but two; but the children and grandchildren of these two with them made sixteen.

Verse 16

The sons Rachel, Jacob's wife,.... The wife of his affection and choice, his principal wife, yea, his only lawful wife; Zilpah and Bilhah were his concubines, and as for Leah, she was imposed and forced upon him: Joseph and Benjamin; the first was in Egypt already, the other now went down with Jacob.

Verse 17

And unto Joseph in the land of Egypt were born Manasseh and Ephraim,.... And therefore not to be reckoned with those that went down with Jacob thither; for which reason the clause, "in the land of Egypt", is inserted, see Gen 41:50, which Asenath the daughter of Potipherah, priest of On, bare unto him; here again the Targum of Jonathan makes Asenath to be the daughter of Dinah, who it says was educated in the house of Potipherah prince of Tanis; See Gill on Gen 41:50.

Verse 18

And the sons of Benjamin,.... The second son of Jacob by his wife Rachel; whose sons were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard; in all one hundred and ten. It is a difficulty to account for it, that Benjamin, Jacob's youngest son, often called a lad at this time, and generally supposed to be about twenty three or four years of age, should have so many sons: some think he had more wives than one, which is not likely, since we never read of any of Jacob's sons that had more than one at a time; and others, that his sons were born twins, and so had them in a little time, which is a much better solution of the difficulty: but others are of opinion, that though the greater part of them might be born in Canaan, yet others might be born in Egypt; and being denominated from the greater part, and that being put for the whole, may be reckoned among the descendants into Egypt; and even those that were in Egypt, being born while Jacob was alive, might be said to descend there in his loins; which may be the best of the ways proposed for removing this difficulty: though I should rather think they were all born before the descent into Egypt, the whole narrative seems to require this of them all; for otherwise many more might be, said to descend in the loins of Jacob, or in the loins of his sons, which would greatly increase the number of those said to go down with him, after mentioned: to which it may be added, that Benjamin was at least thirty two years of age, and so may very well be thought to have had these children before he went to Egypt.

Verse 19

These are the sons of Rachel, which were born to Jacob,.... That is, sons and grandsons: all the souls were fourteen; two sons, Joseph and Benjamin; twelve grandsons, two of Joseph's, and ten of Benjamin's.

Verse 20

And the sons of Dan, Hushim. He had but one son, wherefore the plural is put for the singular, see Gen 46:7; Aben Ezra thinks he had two sons, and that one of them was dead, and therefore not mentioned; but the other way best accounts for the expression; though, as Schmidt observes, the plural may be indefinitely put, and the sense be this, as for the sons of Dan, there was only one, whose name was Hushim. Dan was a son of Jacob by Bilhah, Rachel's maid, as the following was another. ; Aben Ezra thinks he had two sons, and that one of them was dead, and therefore not mentioned; but the other way best accounts for the expression; though, as Schmidt observes, the plural may be indefinitely put, and the sense be this, as for the sons of Dan, there was only one, whose name was Hushim. Dan was a son of Jacob by Bilhah, Rachel's maid, as the following was another. Genesis 46:24 gen 46:24 gen 46:24 gen 46:24And the sons of Naphtali, Jahzeel, and Guni, and Jezer, and Shillem. The last is called Shallum in Ch1 7:13.

Verse 21

These are the sons of Bilhah, which Laban gave unto Rachel his daughter,.... To be her maid, when she was married to Jacob: and she bare these unto Jacob, all the souls were seven; not that she bare seven sons to Jacob, she bore but two, Dan and Naphtali; but the children of these with them made seven, one of Dan's, and four of Naphtali's, who went down with Jacob into Egypt.

Verse 22

All the souls that came with Jacob into Egypt,.... These are in parcels before mentioned, but here they are brought to a sum total; and by this phrase are excluded those that died before, as Er and Onan, and those that were in Egypt before, as Joseph and his two sons; and I should think also all that were born in Egypt afterwards, even while Jacob was living: those reckoned are only such: which came out of his loins: such as were his seed and offspring. This is observed for the sake of what follows, and to exclude them: besides Jacob's sons' wives; these do not come into the account, because they did not spring from him: all the souls were threescore and six; thirty two of Leah's, leaving out Er and Onan, sixteen of Zilpah's, fourteen of Rachel's, and seven of Bilhah's, make sixty nine; take out of them Joseph and his two sons, who were in Egypt before, and you have the exact number of sixty six.

Verse 23

And the sons of Joseph, which were born in Egypt, were two souls,.... Ephraim and Manasseh; which is observed to show that they do not come into the above reckoning, but are to be taken into another that follows: all the souls of the house of Jacob, which came into Egypt, were threescore and ten; here it may be observed, the phrase is varied; it is not said, "all the souls which came out of the loins of Jacob", but "all the souls of the house" or family of Jacob; all that that consisted of, and takes in Jacob himself, the head of his house or family; nor is it said, "which came with Jacob into Egypt", as before, but "which came into Egypt"; not which came with him thither, but yet were there by some means or another, as Joseph and his two sons; Joseph by being brought down, and sold there, and his two sons by being born there; if therefore Jacob, Joseph, and his two sons, are added to the above number of sixty six, it will make seventy; as for the account of Stephen, making the number seventy five; see Gill on Act 7:14.

Verse 24

And he sent Judah before him unto Joseph,.... Who was the more honourable of his sons, and in greater esteem with Jacob than his elder brethren were, Reuben, Simeon, and Levi, who by their conduct had greatly displeased him: moreover, he was a man of a polite address, and had endeared himself to Joseph by his speech to him, in which he discovered so much affection both to his father, and his brother Benjamin, and was upon all accounts the fittest person to be sent to Joseph: to direct his face unto Goshen; to inform Joseph of his father's coming, that a place might be prepared for him to dwell in, as both the Targums of Jonathan and Jerusalem paraphrase it; and particularly to direct what place in Goshen he would have him come to, and meet him at: and they came into the land of Goshen; which was the first part of the land of Egypt that lay nearest to Canaan: the Greek version of the whole verse is,"he sent Judah before him to Joseph, to meet him at Heroopolis, or the city of the heroes, in the land of Rameses,''which is confirmed by Josephus (x); See Gill on Gen 45:10. (x) Antiqu. l. 2. c. 7. sect. 5.

Verse 25

And Joseph made ready his chariot,.... Or "bound" (y) it, fastened the horses to it, harnessed them, and put them to; this he did not himself, as Jarchi thinks, for the honour of his father; but rather, as Aben Ezra, by ordering his servants to do it: and went up to meet Israel his father in Goshen; that being higher than the other part of Egypt, as it must be, if it was in Thebes, or upper Egypt, as some Jewish writers say (z); and Fium, supposed to be the place the Israelites dwelt in, see Gen 47:11, stood very high (a): and presented himself unto him; alighted from his chariot, and came up to his father, and stood before him, and showed himself to him, declaring who he was: and he fell on his neck, and wept on his neck a good while: either Jacob fell on the neck of Joseph, and wept over him a good while before he could speak to him, as the father of the prodigal son fell on his neck and kissed him, Luk 15:20; or, as Jarchi, Joseph fell on his father's neck, as he had done upon his brethren before, but wept over him longer; their embraces were no doubt mutual and extremely affectionate, that for a while they were not able to speak a word to each other. (y) "et ligavit", Pagninus, Montanus, Vatablus; "tum alligavit", Schmidt. (z) Hieron. Quaestion. in Genesim, fol. 72. M. tom. 3. (a) Leo. African. Descriptio Africae, l. 8. p. 722.

Verse 26

And Israel said unto Joseph,.... He broke silence first: now let me die, since I have seen thy face; not that he was impatient to die, and not desirous to live any longer; for it could not but yield pleasure to him, and make the remainder of his life more comfortable to live with such a son, his darling, and now in so much honour and grandeur; but this he said to express his great satisfaction at the sight of him, that he could now be content to die, having all his heart could wish for, an interview with his beloved son: because thou art yet alive; whom he had looked upon as dead, and the receiving him now was as life from the dead, and could not but fill him with the greatest joy, see Luk 15:23; Jacob lived after this seventeen years, Gen 47:28.

Verse 27

And Joseph said unto his brethren, and to his father's house,.... To them and their families, after he had paid his filial respects to his father, in honour, reverence, and affection: I will go up and shew Pharaoh; acquaint him that his father and all his family were come to Egypt; he says, "I will go up"; which same phrase is used of him, Gen 46:29; when he came, and carries some difficulty in it how to account for it, that he should be said to go up when he came, and to go up when he returned. Some have thought of upper Egypt, others of the upper part of the Nile, and others, that Pharaoh's palace was situated on an eminence; but then, as it is to be supposed he went the same road he came, it would have been said, that when he came, he came down; what Ben Melech suggests seems most agreeable, I will go up to my chariot, mount that, and return to Pharaoh, and give him an account of his father's arrival, which it was very proper, prudent, and politic to do: and say unto him, my brethren, and my father's house, which were in the land of Canaan, are come unto me; not merely to pay him a visit, but to continue there.

Verse 28

And the men are shepherds,.... That was their occupation and employment, by which they got their livelihood. Joseph was not ashamed of the business his father and brethren followed, even though mean; and besides, such men were an abomination to the Egyptians: this he thought proper to tell Pharaoh, lest he should think of putting them into some offices of the court or army, which would expose them to the envy of the Egyptians, and might endanger the corruption of their religion and manners, as well as be the means of separating them one from another, which he was careful to guard against, as Josephus (b) the historian suggests: for their trade hath been to feed cattle; this was what they were brought up to from their youth, and were always employed in, and for which only they were fit: and they have brought their flocks and their herds, and all that they have; in order to carry on the same business, and lead the same course of life. (b) Ut supra. (Antiqu. l. 2. c. 7. sect. 5.)

Verse 29

And it shall come to pass, when Pharaoh shall call you,.... Order them to come before him, to see them, and have some conversation with them: and shall say, what is your occupation? or your works (c), their business and employment, whether they exercised any manufacture or handicraft, and what it was. (c) "opus vestrum", Pagninus, Montanus, "opera vestra", Junius & Tremellius, Piscator, Drusius.

Verse 30

That ye shall say, thy servants' trade hath been about cattle,.... Breeding, feeding, and selling them: from our youth, even until now: this had been their constant employment, they never followed any other: both we, and also our fathers; their father, grandfather, and great grandfather, Abraham, Isaac, and Jacob, were all of the same occupation: that ye may dwell in the land of Goshen; Joseph instructed his brethren to be very particular in the account of their occupation to Pharaoh, that it might be a direction to him how to dispose of them, and where to settle them, namely, in the land of Goshen; which was a country that abounded with good pasture, and so the fittest place for them to be fixed in: and besides this, Joseph had some other reasons for placing them there, as that they might be near to him, who might dwell at On or Heliopolis, to which place, or province, Goshen belonged; and that being also the nearest part of the land to Canaan, they might the more easily and sooner get away when there was an occasion for it; as well as he was desirous they should not be brought into the heart of the land, lest they should be corrupted with the superstition, and idolatry, and vices of the people; and being afar off, both from the court, and the body of the people, might be less subject to their contempt and insults, since it follows: for every shepherd is an abomination unto the Egyptians; not because shepherds ate of the milk and flesh of the creatures they fed, which the Egyptians abstained from; for the Egyptians in those times did eat the flesh of slain beasts, see Gen 43:16; nor because they fed, and slew, and ate those creatures, which the Egyptians worshipped as gods, as Jarchi; for it does not appear that the Egyptians were so early worshippers of such creatures; nor is this phrase, "every shepherd", to be understood of any other than foreign shepherds; for one of the three sorts of the people of Egypt, as distinct from, and under the king, priests, and soldiers, according to Diodorus Siculus (d), were shepherds, and were not despised on that account; for, as the same writer says, all the Egyptians were reckoned equally noble and honourable (e); and such it is plain there were in Egypt, in the times of Joseph, see Gen 47:6; and goat herds were had in esteem and honour by those about Mendes, though swine herds were not (f): wherefore this must be understood of foreign shepherds, the Egyptians having been greatly distressed by such, who either came out of Ethiopia, and lived by plunder and robbery (g), or out of Phoenicia or Arabia; for, according to Manetho (h), it was said that they were Arabians or Phoenicians who entered into Egypt, burnt their cities, &c. and set up kings of their own, called their Hycsi, or pastor kings: and therefore Joseph might the rather fear his brethren and father's family would be the more contemptible in that they came from Canaan, which was near to Arabia and Phoenicia; but Dr. Lightfoot (i) is of opinion, that the Egyptians, being plagued for Abraham's and Sarah's sake, made a law, that for the future none should converse with Hebrews, nor with foreign shepherds, so familiarly as to eat or drink with them. (d) Bibliothec. l. 1. p. 67. (e) lbid. p. 83. (f) Herodot. Euterpe, sive, l. 2. p. 46, 47. (g) Gaulmin. Not. in Dfore Hayamim, p. 267. (h) Apud Joseph. contr. Apion. l. 1. sect. 14. (i) Works: vol. 1. p. 694. Next: Genesis Chapter 47

Verse 1

"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 (מראת, an intensive plural), and gave him, as once before on his flight from Canaan (Gen 28:12.), the comforting promise, "I am האל (the Mighty One), the God of thy father: fear not to go down into Egypt (מרדה for מרדת, as in Exo 2:4 דּעה for דּעת, 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." גּם־עלה 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.))

Verse 8

The size of Jacob's family, which was to grow into a great nation, is given here, with evident allusion to the fulfilment of the divine promise with which he went into Egypt. The list of names includes not merely the "sons of Israel" in the stricter sense; but, as is added immediately afterwards, "Jacob and his sons," or, as the closing formula expresses it (Gen 46:27), "all the souls of the house of Jacob, who came into Egypt" (הבּאה for בּאה אשׁר, Ges. 109), including the patriarch himself, and Joseph with his two sons, who were born before Jacob's arrival in Egypt. If we reckon these, the house of Jacob consisted of 70 souls; and apart from these, of 66, besides his sons' wives. The sons are arranged according to the four mothers. Of Leah there are given 6 sons, 23 grandsons, 2 great-grandsons (sons of Pharez, whereas Er and Onan, the sons of Judah who died in Canaan, are not reckoned), and 1 daughter, Dinah, who remained unmarried, and was therefore an independent member of the house of Jacob; in all, therefore, 6 + 23 + 2 + 1 = 32, or with Jacob, 33 souls. Of Zilpah, Leah's handmaid, there are mentioned 2 sons, 11 grandsons, 2 great-grandsons, and 1 daughter (who is reckoned like Dinah, both here and Num 26:46, for some special reason, which is not particularly described); in all, 2 + 11 + 2 + 1 = 16 souls. Of Rachel, "Jacob's (favourite) wife," 2 sons and 12 grandsons are named, of whom, according to Num 26:40, two were great-grandsons, = 14 souls; and of Rachel's maid Bilhah, 2 sons and 5 grandsons = 7 souls. The whole number therefore was 33 + 16 + 14 + 7 = 70. (Note: Instead of the number 70 given here, Exo 1:5, and Deu 10:22, Stephen speaks of 75 (Act 7:14), according to the lxx, which has the number 75 both here and Exo 1:5, on account of the words which follow the names of Manasseh and Ephraim in Gen 46:20 : ἐγένοντο δὲ οἱοὶ Μανασσῆ, οὓς ἔτεκεν αὐτῷ ἡ παλλακῆ ἡ Σύρα, τοὺ Μαχίρ· Μαχὶρ δὲ ἐγέννησε τὸν Γαλαάδ, υίοὶ δὲ Ἐφραΐ́μ ἀδελφοῦ Μανασσῆ Σουταλαὰμ καὶ Ταάμ. υίοὶ δὲ Σουταλαάμ. Ἐδώμ: and which are interpolated by conjecture from Gen 1:23, and Num 26:29, Num 26:35, and Num 26:36 (33, 39, and 40), these three grandsons and two great-grandsons of Joseph being reckoned in.) The wives of Jacob's sons are neither mentioned by name nor reckoned, because the families of Israel were not founded by them, but by their husbands alone. Nor is their parentage given either here or anywhere else. It is merely casually that one of the sons of Simeon is called the son of a Canaanitish woman (Gen 46:10); from which it may be inferred that it was quite an exceptional thing for the sons of Jacob to take their wives from among the Canaanites, and that as a rule they were chosen from their paternal relations in Mesopotamia; besides whom, there were also their other relations, the families of Ishmael, Keturah, and Edom. Of the "daughters of Jacob" also, and the "daughters of his sons," none are mentioned except Dinah and Serah the daughter of Asher, because they were not the founders of separate houses. If we look more closely into the list itself, the first thing which strikes us is that Pharez, one of the twin-sons of Judah, who were not born till after the sale of Joseph, should already have had two sons. Supposing that Judah's marriage to the daughter of Shuah the Canaanite occurred, notwithstanding the reasons advanced to the contrary in Gen 38, before the sale of Joseph, and shortly after the return of Jacob to Canaan, during the time of his sojourn at Shechem (Gen 33:18), it cannot have taken place more than five, or at the most six, years before Joseph was sold; for Judah was only three years older than Joseph, and was not more than 20 years old, therefore, at the time of his sale. But even then there would not be more than 28 years between Judah's marriage and Jacob's removal to Egypt; so that Pharez would only be about 11 years old, since he could not have been born till about 17 years after Judah's marriage, and at that age he could not have had two sons. Judah, again, could not have taken four sons with him into Egypt, since he had at the most only two sons a year before their removal (Gen 42:37); unless indeed we adopt the extremely improbable hypothesis, that two other sons were born within the space of 11 or 12 months, either as twins, or one after the other. Still less could Benjamin, who was only 23 or 24 years old at the time (vid., pp. 200f. and 204f.), have had 10 sons already, or, as Num 26:38-40 shows, eight sons and two grandsons. From all this it necessarily follows, that in the list before us grandsons and great-grandsons of Jacob are named who were born afterwards in Egypt, and who, therefore, according to a view which we frequently meet with in the Old Testament, though strange to our modes of thought, came into Egypt in lumbis patrum. That the list is really intended to be so understood, is undoubtedly evident from a comparison of the "sons of Israel" (Gen 46:8), whose names it gives, with the description given in Num 26 of the whole community of the sons of Israel according to their fathers' houses, or their tribes and families. In the account of the families of Israel at the time of Moses, which is given there, we find, with slight deviations, all the grandsons and great-grandsons of Jacob whose names occur in this chapter, mentioned as the founders of the families, into which the twelve tribes of Israel were subdivided in Moses' days. The deviations are partly in form, partly in substance. To the former belong the differences in particular names, which are sometimes only different forms of the same name; e.g., Jemuel and Zohar (Gen 46:10), for Nemuel and Zerah (Num 26:12-13); Ziphion and Arodi (Gen 46:16), for Zephon and Arod (Num 26:15 and Num 26:17); Huppim (Gen 46:21) for Hupham (Num 26:39); Ehi (Gen 46:21), an abbreviation of Ahiram (Num 26:38); sometimes different names of the same person; viz., Ezbon (Gen 46:16) and Ozni (Num 26:16); Muppim (Gen 46:21) and Shupham (Num 26:39); Hushim (Gen 46:23) and Shuham (Num 26:42). Among the differences in substance, the first to be noticed is the fact, that in Num 26 Simeon's son Ohad, Asher's son Ishuah, and three of Benjamin's sons, Becher, Gera, and Rosh, are missing from the founders of families, probably for no other reason than that they either died childless, or did not leave a sufficient number of children to form independent families. With the exception of these, according to Num 26, all the grandsons and great-grandsons of Jacob mentioned in this chapter were founders of families in existence in Moses' time. From this it is obvious that our list is intended to contain, not merely the sons and grandsons of Jacob, who were already born when he went down to Egypt, but in addition to the sons, who were the heads of the twelve tribes of the nation, all the grandsons and great-grandsons who became the founders of mishpachoth, i.e., of independent families, and who on that account took the place or were advanced into the position of the grandsons of Jacob, so far as the national organization was concerned. On no other hypothesis can we explain the fact, that in the time of Moses there was not one of the twelve tribes, except the double tribe of Joseph, in which there were families existing, that had descended from either grandsons or great-grandsons of Jacob who are not already mentioned in this list. As it is quite inconceivable that no more sons should have been born to Jacob's sons after their removal into Egypt, so is it equally inconceivable, that all the sons born in Egypt either died childless, or founded no families. The rule by which the nation descending from the sons of Jacob was divided into tribes and families (mishpachoth) according to the order of birth was this, that as the twelve sons founded the twelve tribes, so their sons, i.e., Jacob's grandsons, were the founders of the families into which the tribes were subdivided, unless these grandsons died without leaving children, or did not leave a sufficient number of male descendants to form independent families, or the natural rule for the formation of tribes and families was set aside by other events or causes. On this hypothesis we can also explain the other real differences between this list and Num 26; viz., the fact that, according to Num 26:40, two of the sons of Benjamin mentioned in Gen 46:21, Naaman and Ard, were his grandsons, sons of Belah; and also the circumstance, that in Gen 46:20 only the two sons of Joseph, who were already born when Jacob arrived in Egypt, are mentioned, viz., Manasseh and Ephraim, and none of the sons who were born to him afterwards (Gen 48:6). The two grandsons of Benjamin could be reckoned among his sons in our list, because they founded independent families just like the sons. And of the sons of Joseph, Manasseh and Ephraim alone could be admitted into our list, because they were elevated above the sons born to Joseph afterwards, by the fact that shortly before Jacob's death he adopted them as his own sons and thus raised them to the rank of heads of tribes; so that wherever Joseph's descendants are reckoned as one tribe (e.g., Jos 16:1, Jos 16:4), Manasseh and Ephraim form the main divisions, or leading families of the tribe of Joseph, the subdivisions of which were founded partly by their brothers who were born afterwards, and partly by their sons and grandsons. Consequently the omission of the sons born afterwards, and the grandsons of Joseph, from whom the families of the two sons, Manasseh and Ephraim, who were elevated into tribes, descended, forms only an apparent and not a real exception to the general rule, that this list mentions all the grandsons of Jacob who founded the families of the twelve tribes, without regard to the question whether they were born before or after the removal of Jacob's house to Egypt, since this distinction was of no importance to the main purpose of our list. That this was the design of our list, is still further confirmed by a comparison of Exo 1:5 and Deu 10:22, where the seventy souls of the house of Jacob which went into Egypt are said to constitute the seed which, under the blessing of the Lord, had grown into the numerous people that Moses led out of Egypt, to take possession of the land of promise. From this point of view it was a natural thing to describe the seed of the nation, which grew up in tribes and families, in such a way as to give the germs and roots of all the tribes and families of the whole nation; i.e., not merely the grandsons who were born before the migration, but also the grandsons and great-grandsons who were born in Egypt, and became founders of independent families. By thus embracing all the founders of tribes and families, the significant number 70 was obtained, in which the number 7 (formed of the divine number 3, and the world number 4, as the seal of the covenant relation between God and Israel) is multiplied by the number 10, as the seal of completeness, so as to express the fact that these 70 souls comprehended the whole of the nation of God. (Note: This was the manner in which the earlier theologians solved the actual difficulties connected with our list; and this solution has been adopted and defended against the objections offered to it by Hengstenberg (Dissertations) and Kurtz (History of the Old Covenant).)

Verse 28

This list of the house of Jacob is followed by an account of the arrival in Egypt. Gen 46:28 Jacob sent his son Judah before him to Joseph, "to show (להורת) before him to Goshen;" i.e., to obtain from Joseph the necessary instructions as to the place of their settlement, and then to act as guide to Goshen. Gen 46:29 As soon as they had arrived, Joseph had his chariot made ready to go up to Goshen and meet his father (ויּעל applied to a journey from the interior to the desert or Canaan), and "showed himself to him there (lit., he appeared to him; נראה, which is generally used only of the appearance of God, is selected here to indicate the glory in which Joseph came to meet his father); and fell upon his neck, continuing (עוד) upon his neck (i.e., in his embrace) weeping." Gen 46:30 Then Israel said to Joseph: "Now (הפּעם lit., this time) will I die, after I have seen thy face, that thou (art) still alive." Gen 46:31-32 But Joseph told his brethren and his father's house (his family) that he would to up to Pharaoh (עלה here used of going to the court, as an ideal ascent), to announce the arrival of his relations, who were מקנה אנשׁי "keepers of flocks," and had brought their sheep and oxen and all their possessions with them. Gen 46:33-34 At the same time Joseph gave these instructions to his brethren, in case Pharaoh should send for them and inquire about their occupation: "Say, Thy servants have been keepers of cattle from our youth even until now, we like our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination of the Egyptians." This last remark formed part of Joseph's words, and contained the reason why his brethren should describe themselves to Pharaoh as shepherds from of old, namely, that they might receive Goshen as their dwelling-place, and that their national and religion independence might not be endangered by too close an intercourse with the Egyptians. The dislike of the Egyptians to shepherds arose from the fact, that the more completely the foundations of the Egyptian state rested upon agriculture with its perfect organization, the more did the Egyptians associate the idea of rudeness and barbarism with the very name of a shepherd. This is not only attested in various ways by the monuments, on which shepherds are constantly depicted as lanky, withered, distorted, emaciated, and sometimes almost ghostly figures (Graul, Reise 2, p. 171), but is confirmed by ancient testimony. According to Herodotus (2, 47), the swine-herds were the most despised; but they were associated with the cow-herds (βουκόλοι) in the seven castes of the Egyptians (Herod. 2, 164), so that Diodorus Siculus (1, 74) includes all herdsmen in one caste; according to which the word βουκόλοι in Herodotus not only denotes cow-herds, but a potiori all herdsmen, just as we find in the herds depicted upon the monuments, sheep, goats, and rams introduced by thousands, along with asses and horned cattle.

Verse 1

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, Gen 46:1. 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 (Gen 21:33), so did Isaac (Gen 26:25), 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 (Gen 26:2), 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 Ch2 1:7) God spoke unto him, Gen 46:2. 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 (Gen 46:3); 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, Ecc 12:5. 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 (Gen 15:13), 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 this thought 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.

Verse 5

Old Jacob is here flitting. Little did he think of ever leaving Canaan; he expected, no doubt, to die in his nest, and to leave his seed in actual possession of the promised land: but Providence orders it otherwise. Note, Those that think themselves well settled may yet be unsettled in a little time. Even old people, who think of no other removal than that to the grave (which Jacob had much upon his heart, Gen 37:35; Gen 42:38), sometimes live to see great changes in their family. It is good to be ready, not only for the grave, but for whatever may happen betwixt us and the grave. Observe, 1. How Jacob was conveyed; not in a chariot, though chariots were then used, but in a wagon, Gen 46:5. Jacob had the character of a plain man, who did not affect any thing stately or magnificent; his son rode in a chariot (Gen 41:43), but a wagon would serve him. 2. The removal of what he had with him. (1.) His effects (Gen 46:6), cattle and goods; these he took with him that he might not wholly be beholden to Pharaoh for a livelihood, and that it might not afterwards be said of them, "that they came beggars to Egypt." (2.) His family, all his seed, Gen 46:7. It is probable that they had continued to live together in common with their father; and therefore when he went they all went, which perhaps they were the more willing to do, because, though they had heard that the land of Canaan was promised them, yet, to this day, they had none of it in possession. We have here a particular account of the names of Jacob's family, his sons' sons, most of whom are afterwards mentioned as heads of houses in the several tribes. See Num 26:5, etc. Bishop Patrick observes that Issachar called his eldest son Tola, which signifies a worm, probably because when he was born he was a very little weak child, a worm, and no man, not likely to live; and yet there sprang from him a very numerous offspring, Ch1 7:2. Note, Living and dying do not go by probability. The whole number that went down into Egypt was sixty-six (Gen 46:26), to which add Joseph and his two sons, who were there before, and Jacob himself, the head of the family, and you have the number of seventy, Gen 46:27. The Septuagint makes them seventy-five, and Stephen follows them (Act 7:14), the reason of which we leave to the conjecture of the critics; but let us observe, [1.] Masters of families ought to take care of all under their charge, and to provide for those of their own house food convenient both for body and soul. When Jacob himself removed to a land of plenty, he would not leave any of his children behind him to starve in a barren land. [2.] Though the accomplishment of promises is always sure, yet it is often slow. It was now 215 years since God had promised Abraham to make of him a great nation (Gen 12:2); and yet that branch of his seed on which the promise was entailed had increased only to seventy, of which this particular account is kept, that the power of God in multiplying these seventy to so vast a multitude, even in Egypt, may appear the more illustrious. When God pleases, a little one shall become a thousand, Isa 60:22.

Verse 28

We have here, I. The joyful meeting between Jacob and his son Joseph, in which observe, 1. Jacob's prudence in sending Judah before him to Joseph, to give him notice of his arrival in Goshen. This was a piece of respect owing to the government, under the protection of which these strangers had come to put themselves, Gen 46:28. We should be very careful not to give offence to any, especially not to the higher powers. 2. Joseph's filial respect to him. He went in his chariot to met him, and, in the interview, showed, (1.) How much he honoured him: He presented himself unto him. Note, It is the duty of children to reverence their parents, yea, though Providence, as to outward condition, has advanced them above their parents. (2.) How much he loved him. Time did not wear out the sense of his obligations, but his tears which he shed abundantly upon his father's neck, for joy to see him, were real indications of the sincere and strong affection he had for him. See how near sorrow and joy are to each other in this world, when tears serve for the expression of both. In the other world weeping will be restrained to sorrow only; in heaven there is perfect joy, but no tears of joy: all tears, even those, shall there be wiped away, because the joys there are, as no joys are here, without any alloy. When Joseph embraced Benjamin he wept upon his neck, but when he embraced his father he wept upon his neck a good while; his brother Benjamin was dear, but his father Jacob must be dearer. 3. Jacob's great satisfaction in this meeting: Now let me die, Gen 46:30. Not but that it was further desirable to live with Joseph, and to see his honour and usefulness; but he had so much pleasure and satisfaction in this first meeting that he thought it too much to desire or expect any more in this world, where our comforts must always be imperfect. Jacob wished to die immediately, and lived seventeen years longer, which, as our lives go now, is a considerable part of a man's age. Note, Death will not always come just when we call for it, whether in a passion of sorrow or in a passion of joy. Our times are in God's hand, and not in our own; we must die just when God pleases, and not either just when we are surfeited with the pleasures of life or just when we are overwhelmed with its griefs. II. Joseph's prudent care concerning his brethren's settlement. It was justice to Pharaoh to let him know that such a colony had come to settle in his dominions. Note, If others repose a confidence in us, we must not be so base and disingenuous as to abuse it by imposing upon them. If Jacob and his family should come to be a charge to the Egyptians, yet it should never be said that they came among them clandestinely and by stealth. Thus Joseph took care to pay his respects to Pharaoh, Gen 46:31. But how shall he dispose of his brethren? Time was when they were contriving to get rid of him; now he is contriving to settle them to their satisfaction and advantage: This is rendering good for evil. Now, 1. He would have them to live by themselves, separate as much as might be from the Egyptians, in the land of Goshen, which lay nearest to Canaan, and which perhaps was more thinly peopled by the Egyptians, and well furnished with pastures for cattle. He desired they might live separately, that they might be in the less danger both of being infected by the vices of the Egyptians and of being insulted by the malice of the Egyptians. Shepherds, it seems, were an abomination to the Egyptians, that is, they looked upon them with contempt, and scorned to converse with them; and he would not send for his brethren to Egypt to be tramped upon. And yet, 2. He would have them to continue shepherds, and not to be ashamed to own that as their occupation before Pharaoh. He could have employed them under himself in the corn-trade, or perhaps, by his interest in the king, might have procured places for them at court or in the army, and some of them, at least, were deserving enough; but such preferments would have exposed them to the envy of the Egyptians, and would have tempted them to forget Canaan and the promise made unto their fathers; therefore he contrives to continue them in their old employment. Note, (1.) An honest calling is no disparagement, nor ought we to account it so either in ourselves or in our relations, but rather reckon it a shame to be idle, or to have nothing to do. (2.) It is generally best for people to abide in the callings that they have been bred to, and used to, Co1 7:24. Whatever employment or condition God, in his providence, has allotted for us, let us accommodate ourselves to it, and satisfy ourselves with it, and not mind high things. It is better to be the credit of a mean post than the shame of a high one.

Verse 1

46:1-4 God reassured Jacob about his move to Egypt.

46:1 set out for Egypt: A little over 200 years earlier, Abraham had similarly gone down into Egypt during a famine in Canaan (12:10), and God had protected him there. • Jacob’s first stop was at Beersheba, where Abraham had sacrificed to the Lord and worshiped him after settling his land and water rights with the Philistines (21:31-33). This was where Isaac had lived, and where Jacob had lived before he fled from Esau’s anger (28:10). • all his possessions: See 46:5-7.

Verse 2

46:2-4 In a night vision, the Lord repeated his promise to go with Jacob and make his family into a great nation in Egypt. The same God who led the family into Egypt promised to bring them out of Egypt to live once again in the land of Canaan.

Verse 4

46:4 You will die: He would have a peaceful death, surrounded by his family and many blessings from God (49:33).

Verse 8

46:8-27 This genealogy of the sons of Jacob shows that all the tribes of Israel went together to the land of Egypt; they would all leave together as well (see the book of Exodus).

Verse 20

46:20 On: See study note on 41:45.

Verse 26

46:26 The total number . . . was sixty-six: This is the number of those who traveled with Jacob to Egypt, excluding his sons’ wives, the servants, and others attached to the household. It also omits Joseph, Ephraim, Manasseh, and Jacob.

Verse 27

46:27 The total seventy includes Joseph, Ephraim, Manasseh, and Jacob. Seventy is also a symbolic number for perfection or completion (see “Symbolic Numbers” Theme Note). From these seventy (i.e., all Israel) would grow the nation of Israel that would bless the seventy nations (i.e., all the nations) of the world (see study note on Gen 10:2-32; cp. 12:3).

Verse 28

46:28-34 Jacob finally saw his son Joseph again; their reunion was overwhelmingly joyful.

Verse 29

46:29 Joseph . . . embraced his father and wept: Joseph was seventeen when he had last seen his father (37:2); now he was thirty-nine.

Verse 30

46:30 Jacob was satisfied just to see his beloved son alive—the firstborn of his chosen wife Rachel and the designated family leader (see study note on 48:5-7; see also 1 Chr 5:1-2). More than just a family reunion, this was confirmation that God’s plan was intact.

Verse 34

46:34 In contrast to the syncretistic Canaanites, who would have absorbed the Israelites had they stayed in Canaan, Egyptians detested Semitic shepherds out of a sense of ethnic superiority and observed a strict segregation (see 43:32). When Jacob’s family settled in Egypt, this separation would allow the people to grow into a great nation without losing their identity.