An Exposition of Genesis, Genesis · Chapter 46
CHAP. XLVI.
ACcording to the general division of the History of Iosephs carriage to his fathers house after his preferment in Egypt. This is the eighth event, recorded in the beginning of the chapter, even Iacobs journy into Egypt, with all his. V. 1.27. but in this chapter we have these three generals.
1. Iacobs onset in his journy. Ver. 1.7.
2. The number of soules that went with him. ver. 8. to Ver. 27.
3. His meeting and entertainment with Ioseph. Ver. 28. &c.
1. In the first of these we have to note.
1. Jacobs first eminent stage where he stops. Ver. 1.
2. Gods appearance to him there. Ver. 2.3.4.
3. Jacobs progress here-upon. Ver. 5.6.7.
1. The first of these contain these perticulars.
1. Israels arrival unto and stopping at Beer-sheba;Ver. 1. And Israel journied and all that he had, and came to Beer-sheba. Cald. same. — Israel departing, &c. Came to the well of the Oath. Sept.
Herein we have to note.
1, The head, and leader in the journy, Israel, so stiled by Moses, who though weak with age and needing help to be carried, yet he was head of the family and so chief in the journy, he with all his Children and servants.
2. Their motion, he journied with them, doubtles in those waggons, and means of convejance sent from Egypt; making on in the way.
3. Their stage was Beersheba, some say six, some eight, German Miles distant from Hebron, whence Iacob now came, above Thirty of our English miles; whether he came thither in one day or more is not mentioned; but this is the main stage first noted.
1. It was so called, from the oath between Abraham and Abimelech, the well of the oath. Genesis 21.
2. It was the place, where Abraham and Isaac long dwelt, the place of his fathers.
3. It was in his way directly for Egypt.
4. It was the place where his fathers had raised an Altar to Jehovah, and worshipped him, thereunto God directs him.
2. Israels work here before he go further, And he sacrificed sacrifices to the God of his father Isaac. Sept. and Cald. same. In summe, here he sets time apart to give solemn worship to God before he go further.
1. The worshipper, Israel, as the master of the assembly with his also capable of this work.
2. The matter of the worship, sacrifices of the flocke and herd, such as God required.
3. The object of this worship, the true God; so specified the God of his father Isaac, he is called the fear of Isaac, and so God will be known from false Gods, I am the God of Abraham, &c.Exod. 3.14.
4. The scope of this worship or specification of it, according to its ends, and so it was.
1. Eucharistical, by way of thanksgiving to God.
2. Supplicatory, by way of prayer seeking Gods presence.
3. Consultatory, by way of inquiring of God concerning his way, and renewing his covenant, that he might go on with more courage in his way, in all he professeth faith in God, and so indeavor's to give glory unto him, Ver. 1.
Note thence.
D. 1. VnderUnder providence inviting (Israel) souls interested in God, may move in their way.
D. 2. Israel being called, all his are fit to move with him where God cals.
D. 3. Beersheba, or the place of the Churches abode and Gods appearance, is good to touch at in our way.
D. 4. In hard undertakings and doubtfull trials it is good to quicken Faith in God.
D. 5. Spiritual sacrifice and worship are sweet meanes of strengthening faith, in all undertakings.
D. 6. Israel is not ashamed to serve God before infidels.
D. 7. In undertaking journies and difficulties, it is good for Gods Israel to begin with prayer.
D. 8. The God of Isaac, even the true God, alone is to be worshipped.
2. As to Gods appearance unto him after this, it is declared. Ver. 2, 3, 4. which is made out,
1, In Gods call of him, ver. 2. wherein note.
1. The call, and thereof,
1. The manner, And God said to Israel in the visions of the night. Sept. and Cald same. Where we have to note.
1. The power calling: God himself and that was not dubitable, for his speech was well known.
2. The manner of calling itself, it was in the visions of the night; whether such as were to men waking, or in a dream as upon them sleeping, is not certain, nor of much moment, this is to be held, that it was Gods call and so Jacob knew it, which way soever it was given.
3. The subject to whom this call commeth, Israel, called by God Jacob in his old name.
2. The matter of the call, wherein occurre.
1. Gods speaking to him by name, Jacob, Jacob. Wherein is observable.
1. Gods aim at the person with whom he had to do, it was Iacob in order to the comfort of the whole Church.
2. The name which God useth, which was that by which he was known in the the time of his affliction, and low condition.
3. The intention and carnestness of Gods call to him, in doubling his name, Jacob, Iacob, to make him more earnestly look about him, Moses calls him Israel, but God calls him Jacob: He had need of new strength to prevail against some conflicts at this time.
2. Jacobs reply to God, And he said behold me, or lo here am I. Cald. same. — foreign. What is the matter? Sept. Herein.
1. It is evident Iacob knew Gods voice, that it was his and his onelyonly.
2. Iacobs readiness to hear Gods will and do it, as if he had said Lord, what wilt thou have me to do? Here I am. Ver. 2.Ver. 2.
2. In Gods incouragement of him in his present undertaking, and that these two wayes.
1. By renewing the Covenant-relation with him; And he said I am God, the God of thy father. — God spake to him saying, I am the God of thy fathers, Sept. — I am the mighty God of thy father, Cald. Herein we have to note.
1. Gods asserting of himself in his being, I am God, Iacob. Wisdom and strength are mine. I am almighty to work.
2. His assertion of relation, I am the God of thy father, ingaged by Covenant to him, and therein I am thy God, and will likewise mind thee.
2. By driving away fears and doubts from him in his present undertaking; wherein note.
1. His expresse prohibition, Fear not to go down into Egypt, Sept. and Cald. same. It is an incouraging prohibition, driving away fear about his present remooval to Egypt.
Quest. Was Iacob afraid to go thither?
Answ. It is probable he was, though yet very desirous to see Ioseph; and it might grow upon these considerations.
1. The prophesie of the bondage of the seed of Abraham in a strange nation which he must know.
2. The present exile from the land of promise.
3. The future corruptions that might befall his family in Egypt.
4. His own infirmities spiritual and corporal, rendring him obnoxious to shakings, and troubles, against all these causes of fear, God incourageth him in this place.
2. The arguments for removing fear, which are these.
1. Gods multiplying of his seed there, For I will set thee there for a great nation, Sept. and Cald. same, he might fear the decrease of his seed in a strange land; but God assures him, to increase him to a great nation there; and it was made good, for he went down to Egypt but with seventy soules; and his seed came up six hundred thousand men beside women and children; and this God did in the land of strangers. Ver. 3.Ver. 3.
2. Gods presence with him, in moving thither and dwelling in Egypt.Ver. 4. I will go down with thee into Egypt▪ Sept. and Cald. same. Herein his fear of the losse of Gods communion and appearances is removed; God was resolved to go whither he went, and dwell where he dwelt: and all this by the presence of his grace, protecting him, and his, within, and without.
3. Gods certain return of him to the land of promise; And I will also bringing bring thee up, — And I will return thee at the end. Sept.— Will make thee go up thence, Cald. This is against his fear of ejection out of the land of promise, where note.
1. To whom God speaketh thus. viz. to Jacob in his seed, for he returned not but as he was carried to be buried.
2. What he promiseth, even to give a sure and full inheritance to his to make them go up again and possesse the promised land.
4. His Dissolution in peace under the hand of Joseph, And Joseph shall put his hands upon thine eyes, Sept. and Cald. same. Wherein God promiseth.
1. That he shall see Joseph before he dieth.
2. That Joseph shall do the last office for him to close his eyes: which was the custome of the dearest relations to their dying friends. By all these God strengthens Jacob against his ground of fear. Ver. 4.
Learn thence.
D. 1. God is ready to answer true sacrificers in times of straits, and their addresses.
D. 2. God hath had several wayes of calling his in times past, but all very sure. Gods word.
D. 3. Israel may become Jacob again, prevailing souls with God may be made low again.
D. 4. God call's after his Jacobs in low conditions and times of danger yea and doubles it.
D. 5. As God is importunat to help Jacob, so he is ready to hear God, so it is with his saints. Ver. 2.
D. 6. For helping his Jacobs in times of trial God presents himself in his being of power.
D. 7. To comfort saints God sheweth himself in covenant-relations to them.
D. 8. Where God call's to undertakings, there he forbids troublesome fear's.
D. 9. Egypt is not terrible when God commands souls to go unto it.
D. 10. God can make places of exile to be for the greatest increase of his Church. Fear not. Ver. 3.
D. 11. Gods gracious presence with his Church in the worst places, may quiet them against fear's.
D. 12. Gods promise of bringing out of danger may incourage soules to go in when he calleth.
D. 13. Gods undertaking to order the death of Saints for good may cure the fear of dying.
D. 14. Josephs hand under Gods promise may comfortably close the eyes of Jacob. Ver. 4.
3. The last particular in the first head is Jacobs progresse in his journy, wherein we have to note.
1, His removal, And Jacob rose up from Beersheba, Cald. same. well of the Oath, Sept.
1. The connection here is remarkable, Jacobs motion followeth close upon Gods appearance and incouragment.
2. The motion is an act of alacrity and freenes of spirit, old Jacob rouzed himself after Gods manifestation to him, and chearfully leaves the land of promise, to follow Gods calls.
3. The place whence he moveth, is Beersheba, where he had worshipped, and me…t with God: his work being done he now departs.
3. The disposal of all the persons for their journy, wherein,
1. The helpers and orderers, the sons of Israel doubtles the eleven.
2. The persons disposed, first, Jacob their father, next their little ones, and then their wives.
3. The disposal or placing of them for their journy, they lifted them up or took, & carried them in the wagons, which Pharaoh had sent to carry them, wherein are noted.
1. The Kings favour to the weak Church to help them on in their journy.
2. The Churches thankful acceptance and use of such favours from the Prince. This was to bring them from Canaan to Egypt, to sojourn there a while: but in the great return of the Church, we find the Prophet speaking of the like. That they should bring their children in charrets and litters, &c. Isaiah, 66.20. Ver. 5.Ver. 5.
3. The ordering of their cattell and goods And they took, &c.
4. Their arrival in Egypt, wherein.
1. Their advent, There came into Egypt.
2. The general account of the persons, Jacob and all his seed with him. Ver. 6.Ver. 6.
3. The more special account by sexes, his sons, &c. Sep. and Cald. to same, V. 7.Ver. 7.
Quest. 1. Did they get all this substance in Canaan?
Answer. 1. Doubtles Jacob brought much out of Syria. 2. Yet he increased it in Canaan under Gods blessing. 3. His Sons got all in Canaan. 4. Canaan is here contradistinct to Egypt, not to Syria, to shew that they came not empty beggers out of Canaan.
Quest, 2. How is it said, Jacobs daughters, when he had but one Dinah?
Answer. It is usuall in the Hebrew to use plural for singular. So it is said the sons of Dan Hushim, which was but one, Ver. 23.
Quest. 3. Did no more but these go with Jacob?
Answer. No more were of his seed, but doubtles many Servants he must have to such a family, and it is presumed, that they went with him.
It teacheth us.
D. 1. Saints motion to obedience followeth close upon Gods appearance.
D. 2. Beleeving soules stirre up themselves to go with chearfullnes any whither, when God goes with them.
D. 3. Places of habitation and comfort must be left, when God calleth to it.
D. 4. It is natural for them that are strong to help old, and yong, and nearest relations in their way.
D. 5. Princely favour may be used by the Church, when God affords it for its help.
D. 6. God makes Kings of the earth helpfull to his poor worm Jacob. Ver. 5.
D. 7. It is good providence for men under God, to carry their possessions with them where he call's them.
D. 8. God carrieth his Church safely where he call's it, even to Egypt.
D. 9. The third Generations of the Church God giveth for continuance of it.
D. 10. God makes the Generations of his Church to go into the land of triall. Ver. 6. and 7.
2. The next general of the Chapter is the register of all Iacobs children, who came down with him at this time into Egypt from Ver. 8.Ver. 8. to 27. Of which note.
1. The preface, And these are the names, &c.
2. The order of registring, and that is according to the mothers, 4 fold.
1. The children of Iacob by Leah. Ver. 8.15. the summe of all them 33. Er and Onan excepted who were dead.
2. The children by Zilpah, Leahs handmaid. Ver. 16.17.18. These were sixteen soules.
3. The children by Rachel Jacobs wife properly so called. 14. soules. Ver. 19.20.21.22.
4. The children by Bilha Rachels handmaid were seven. Ver. 23.24.25. All these make seventy.
3. The summe of them which is 2 wayes taken.
1. Excluding Jacob himself, and Joseph with his two sons, who were in Egypt before, so the number of soules which came out of Jacobs loins and came now to Egypt, were sixty. six. Ver. 26.
2. Including them 4 Jacob: Joseph and his sons, Septuagint. Josephs sons were nine, and so the whole 75. And so the whole summe of the Church now in Egypt were 70 soules, the wives of Jacobs sons exempted, for they came not out of Jacobs loins; and it is presumed that Leah & the rest of Jacobs wives were dead.Ver. 27. Seeing no mention is here of them, some doubts about this account must be resolved to clear the Scriptures.
Quest. 1. How can this be reconciled with that of Stephen Acts. 7.14. where he saith. 75. Soules went down?
Answ. 1. This was at first the error of the 70 in Greek, who report 2 Sons from Manasseh, and 3 from Ephraim: when the eldest was not above 7. And the yongest 6 years of age. ver. 20. And so they erre in making Rachels children. 18. Ver. 22. And so they erre in the whole number; but it is to be imputed to some scapes in printing, for Deut. 10.22. they read 70. and no more.
Answ. 2. It is to be conceived such a scape was in the acts also: and no error in Stephen, for he is supposed to know the number: such scapes do not weaken Scripture. Some say Luke onelyonly reports what Stephen said, yet the Spirit moving him erred not.
Quest. 2. Wherefore is this register made here?
Answ. Mainly to give occasion to Gods people to observe, what eminent performance God made of his promise to Jacob, that he would make of him a great nation. Ver. 3. They were but 70. now and when they came out of Egypt. 600000 fighting men, beside aged, women, and children, they were as the starrs in heaven.
Quest. 3. Did the souls come out of Jacobs loins? are souls ex traduce?
Answ. No, that cannot be gathered here. 1. God creates the immortal Spirit. 2. Man brings forth the whole person. 3. Soul is synecdochically used here, and not abstracted: the whole man is born, but the soule is created, when infused.
From all these, general notes may be taken thus.
D. 1. Genealogies of the Church are lawfull, and useful: and so ordered of God.
D. 2. In the infancy of the Church God numbers soul's by name: in the fulnes by grosse.
D. 3. The method of genealogies in Scripture by Gods Spirit is arbitrary: not alwayes one way.
D. 4. God will have the line of his Church distinct from the world where they dwell.
D. 5. Jacobs thigh by Gods power brought forth the Church in the visible beginnings of it.
D. 6 It concern's the Church to observe their smal beginnings to give glory unto God, from one man the Church ariseth to an innumerable company, from. Ver. 8. to 28.
3 The last general of this chapter being the ninth particular in Iosephs carriage to his fathers house after his preferment, is his first meeting with and entertainment of his Father, and brethren. About which we have to note.
1. His salutation of them in this Chapter. Ver. 28.34.
2. His presenting them to Pharaoh. Chap. 47. Ver. 1.10.
3. His care of provision for them. Ver. 11.12.
1. We have reported their meeting and salutation, and herein are considerable.
1. Iacobs sending an harbinger before him unto Joseph. Ver. 28.Ver. 28. And he sent Judah, &c.
1. The party sending is Iacob.
2. The party sent Iudah, he it seems that was more gracious and fittest for the busines.
3. The party to whom he is sent. Ioseph.
4. The dispatch together with the end of it, he sent him to direct his face to Goshen, or to signify before him to Goshen.— To meet him at Heroopolis in the land of Ramses. Sept. Cald. as Hebr. — That he should appear before him in Goshen. Syr. To shew him the way and prepare him an house of habitation in Goshen. Hierosol. Ben Uzzi. In summe. The end of this message was to let Ioseph understand of his fathers comming, and that Iudah might have orders from him for disposing their family and sitting down in Goshen. The words may be read two wayes.
1. That Judah should prepare by Iosephs order in Goshen.
2. That he should signify Iacobs comming unto Goshen, that Ioseph might set his face thitherward to come and meet him, so the 70: And this seems best.
5. Their arrivall. And they came into the land of Goshen. Cald. same. That is Iacob and his company, according as it was formerly appointed: There now expecting Ioseph.
Which teacheth us.
D. 1. When Gods providence invites his people to a strange land, prudence teacheth them to seek advice from its Rulers.
D. 2. Prudence points outfit persons for dispatches unto men in power about its affairs.
D. 3. It is not unseemly for fathers to send unto sons for direction in their way, when God sets them in power.
2. Iosephs return to the messenger, Ver. 29.Ver. 29. Where.
1. His preparation, And Jos…ph bound his Chariot, and went up to meet Israel his father to Goshen. — Joined his Chariots, &c. Sep. and Cald. Covered his beast, Arab-harness for chariots. Syr. in which note.
1. His princely preparation according to his place, at his command his chariot was provided.
2. his addresse, he went up in it to meet Israel his father; no doubt having his due attendance with him to accompany him.
2. His accesse and apparition to him, for it is spoken here of the same person; & he was seen unto him, That is Ioseph to Iacob Sept. same. — When he saw him. Cald. And as or when he appeared, Syr. and Ar. he proceeded so farre until he came to the sight of his father, and his father to the sight of him, Ben-Uzziel hath a tale here, that Iacob bowed to Ioseph before he knew him, and so was obnoxious to have his year's cut short, and that he wept afterward, because he had bowed to him; all is fabulous.
3. His salutation, And he fell on his. necke, and wept on his necke continuedly still Cald. same. — With a great weeping, Sept. This supposeth.
2, His descent from his charet.
2. His filial obedience though a Prince.
3. His natural affection, tenderness, and joy, it was a melting salutation from Ioseph to his father, and no otherwise from Iacob unto him doubtles, he vvept a good vvhile, over and above, the term noteth some continued meltings vvithout cessation.
Observe we hence.
D. 1. Tidings of approach of a good father, will move a good child to haste to him.
D. 2. Princely attendance and instruments are beseeming such as God promotes.
D. 3. Highest places will not hinder filial duties to parents in gracious children.
D. 4. Sight of fathers and children after long absence, is affecting upon their Spirits, as desired by them.
D. 5. Natural affection may stand with grace, and serve it between parents and children.
D. 6. Joy expresseth itself in tears, for injoyment of a desired father, and so of a son, Ver. 29.
D. 7. Tears speak aloud the hearts desire.
3. Jacobs expression after the fitt of weeping was over,Ver. 30. And Israel said unto Joseph, now let me dye, since I have seen thy face, because thou art yet alive, Sept. same. — Although I should dye now, I am comforted after that I have seen thy face, &c. Cald. Other readings differ not much from the original.
1. The speaker here is Israel to Ioseph; a good father unto a good son, who was as dead, but now appeared to be alive.
2. The speech by way of wish or desire, Now let me dye, after I have seen thy face. It is not a rash desire of death, but a speech of contentation, that now he had nothing els in the World, that should stirr his desires to live, seeing he had obtained that one thing to see Ioseph alive. Though he should dye now, yet he was fully satisfied with it, as the Calde paraphraseth.
3. The reason of this desire of contentation, Because thou art yet alive, the strength of his reason is considerable, that it should make Iacob so willing to depart.
1. There is much weight in the person, Thou livest, thou not onelyonly my beloved, but Gods beloved, of whom God hath spoken so much good as to his Church, and to whom God hath revealed his will so far, thou whom God hath made a nursing father to his Church.
2. There is no less in his surviving, that thou art alive, it notes not onelyonly his natural being, but his state of life in which God set him, wherein he was inabled to do good to the Church of God; and now Iacob seeing such a posterity remaining for hopeful comfort to his Church, he expresseth his greater contentation as to his own dissolution, as Simeon, Luk. 2.29.
It teacheth us.
D. 1. After natures oppression is over, grace helps burdened soules to speak to each other.
D. 2. Sight of desired comforts below, keep not gracious hearts from desiring death.
D. 3. Saints desire of death is of contentation, not of rashnes, or discontent.
D. 4. Although death be terrible to nature, yet it is desirable to Saints upon good terms.
D. 5. The surviving helps of Gods Church make old Saints more willing to depart, Ver. 30.
4. Josephs bespeaking his Brethren after his salutation of his father, wherein he sheweth.
1. What he will speak for them unto Pharaoh, Ver. 31, 32.
2. What they shall say to Pharaoh, when he should call them, Ver. 33, 34.
In the first we have.
1. The speaker with the parties to whome, And Ioseph said unto his brethren, and to his fathers house, Sept. and Cald same.
2. The speech which is by way of promise.
1. Of his going to Pharaoh, I will go up to Pharaoh, Septua. and Cald. same. His mind is to go to Pharaoh about their busines.
2. Of his speaking to Pharaoh in their behalf, And I will shew, &c. Wherein he promiseth.
1. To own his kinred.
2. To declare rheir advent according to his leave, Ver. 31.Ver. 31.
3. To discover their trade of life, that they were shepheards, And they are men feeding sheep, for they have bin men of cattel, that is possessors and masters of cattel.
4. That they had brought all with them.
3. Of his procuring a fit seat for them, which is implied though not expressed, Ver. 32.Ver. 32,
In the second, He sheweth them what they should say to Pharaoh, in case he might question them about their course of life. Where.
1. He supposeth Pharaohs question, as was likely for a King to a sojourning stranger, within his dominions to inquire of their course of life, And it shall be, when Pharaoh shall call, &c. If therefore Pharaoh call you, and shall say, What is your work? Sept. and Cald. same, Ver. 33.
2. He suggested their answer, because they were men not used to the Court.
1. That they should acknowledge the honest trade of themselves and their fathers, that they were shepheards, Ye shall say, thy servants trade, &c.
2. The reason of this acknowledgement is twofold.
1. To procure a place fit for their trade of life, and to preserve their flocks, That ye may dwell in the Land of Goshen,
2. To avoid offence unto the natives, For every shepheard is an abomination to the Egyptians, Sept. same. — Egyptians do abominate, Cald. And others to the same sense.
Quest. Why did the Egyptians abominat them?
Answ, It is conceived. 1. From pride, that they disdained so poor a calling. 2. From superstition, because shepheards did eat of the flock, which they worshipped, that therefore they might injoy their religion pure & not be an offence to others. Ioseph thus adviseth them to speak unto Pharaoh, when they were called, Ver. 34.Ver. 34.
It learneth us.
D. 1 After duty to fathers, brethren are likewise to be respected, and well intreated.
D. 2. Gracious men in power will use their interest for the comforth of their brethren in the Church.
D. 3. Good men exalted by God will take care to preserve their fathers house. Ver. 31.
D. 4. Gracious souls set up by God, will not be ashamed of the poor condition of relations.
D. 5. Flocks and heards must be cared for next to man, Ver. 32.
D. 6. It is but rational that Princes and Rulers inquire into the trades of such as sojourn with them, Ver. 33.
D. 7. It is equal for men to satisfy powers concerning their course of life.
D. 8. It is needful to instruct such to give account of themselves who are not acquainted how to do it.
D. 9. No man should he ashamed to profess an honest calling, be it never so low.
D. 10. Places of habitation sutable for callings are desirable.
D. 11. Proud men are apt to despise those of low condition.
D. 12. Superstitious soul's abhorre all that walk in the truth.
D. 13. It is honest prudence not to give offence to such persons by mixing with them. Ye may dwell in the Land of Goshen.