An Exposition of Genesis, Genesis · Chapter 47
CHAP. XLVII.
IN this Chapter is continued the History of Iosephs care toward his fathers house they being now come into Egypt; and in the beginning of it, we have two particulars of Iosephs entertainment recited, viz. his presenting their case and persons to Pharaoh, and then his constant provision for them. Ver. 11.12. But reserving that note of historicall order. This Chapter containeth three general heads.
1. Josephs presenting his family unto Pharaoh and by his power setling them, Ver. 1.12.
2. Josephs dealing with the Egyptians upon the sore increase of famine. V. 13.26.
3. Jacobs state and time in Egypt with a preparation unto his death. Ver. 27.31.
In the first general we have these particulars.
1. Josephs address to Pharaoh by himself. Ver. 1.
2. Josephs presenting his brethren to Pharaoh. Ver. 2.6.
3. Iosephs presenting his father to Pharaoh. Ver. 7.10.
4. Iosephs setling them in their place and provision for them. Ver. 11.12.
In the first we have these things more special.
1. Iosephs access to Pharaoh for acquainting him with the advent of his fathers family into Egypt,Ver. 1. And Joseph came and told Pharaoh, Sept. and Cald. same.
1. His access.
2. The end of it is here noted; both are expressions of duty from Ioseph to the supream Ruler of the land, it was equal he should make his address, and discover that with his leave his father, &c. were come.
2. His narration of their advent which reporteth.
1. The subjects that were come, My father, and my brethren, and their flocks, and their heards, and all that they have, Sept. and Cald. same.
2. Their advent from their own place. They are come out of the Land of Canaan, Sept. and Cald. same. And all readings.
3. Their stand, which at present they made until Pharaohs pleasure were more known, And behold they are in the Land of Goshen, Sept. and Cald, same. Behold they stay in the Land of Goshen, Syr. This he declareth that there according to appointment they waited for order from the King where to sit down and sojourn.
Learn thence.
D. 1. Prudence guideth men after instruction for affairs, to come to action. From connection.
D. 2. Providence order's Josephs address to Pharaoh in behalf of his sojourning Church.
D. 3. It is meet for inferiour Rulers to declare to supreme, the advent of sojourners to the Church.
D. 4. Prudence guides intercessors to declare the whole burden of the Church to procure a fit supply for them.
D. 5. Advent from a Land of Famine may move to pitty them that live in fulnes.
D. 6. It's meet to declare to Princes, that sojourners wait in place appointed, to receive their orders, Ver. 1.
In the second we have these particular passages observable.
1. Iosephs presenting his brethren to him. Wherein note.
1. The presenter, Ioseph a patron full of favour and power.
2. The presented set out,
1. By relation, his brethren.
2. By number, five.
3. By rank or order, in the Hebr. it is from the extreme, that is, as some say, from the eldest & yongest he chose out five.— Cald. as Hebr. Sept. read of his brethren. Sam. He took part of his brethren, — Ar. — As Sept. — And Syr. Others read out of the summe of brethren, and conjecture they were two of Leahs, one of Rachels, Benjamin. One of Zilpahs, and one of Bilhah, but these are conjectural: there is nothing certainly said of them: but five of them they were; probably some of the elder and yonger.
3. The party to whom, Pharaoh, under whose protection thy were now come to be preserved.
4. The presentation, he made them stand before Pharaoh, Sept. and Cald. same, and so the rest. Ver. 2.Ver. 2.
2. Pharaohs expostulation with them, And Pharaoh said to his brethren, what are your works? Sept. and Cald. to same, with the rest. This Ioseph informed them before, that, Pharaoh would inquire about their course of life, nature taught men then to live in some imploiments, and he seems to be morally good in this to inquire after mens labours, and conversations.
3. Their answer to Pharaoh, wherein note.
1. Their satisfaction to his question, Feeders of sheep, or shepheards are thy servants, both we and our fathers, Sept. and Cald. same. Our brethren also and our fathers same; no difficulty in this, they acknowledge their mean condition, as Ioseph had advised them. Ver. 3.Ver. 3.
2. Their additional reply two wayes.
I. By a narration of their state.
1. In the end of their comming, And they said to Pharaoh to sojourn in the land are we come, Sept. same. to dwell. Cald. And so others, but the original is clear, they profess no intent but to sojourn: as to their present exigences.
2. In the reason pressing them, For there is no pasture for the flocks which thy servants have: For the famin is heavy in the Land of Canaan, Cald. same. — For our beasts, for the famine hath prevailed, &c. Sept. Nothing difficult herein.
II. By supplication, And now, we pray thee, let thy servants dwell in the Land of Goshen, Cald. same.— We will dwell. Sept. Ar. Herein they act the part of strangers and desire leave to sit down in a strange land.
1. The matter of request is a sutable habitation.
2. The manner is humble, Ver. 4.Ver. 4.
4. Pharaohs reply, and that in these wayes.
I. By congratulating Ioseph for the advent of his relations, And Pharaoh spake to Ioseph, saying, thy father and thy brethren are come to thee, Cald. same. Sept. make a great inversion of the words in 4, 5, 6th Verses. Others are to the same with the Hebr. Herein note.
1. Pharaohs turning to Ioseph for answeare, who was their mediator at this time,
2. His congratulation, as if he should say, it is well, it is pleasing to me that thy father and brethren are come to thee, and thou hast the injoyment of thy relations, Ver. 5.
II. By licensing Ioseph to settle his father with his family. Herein note.
1. The scope he grants him, The Land of Egypt is before thee, Sept. and Cald. same. And so all readings. The summe of this is, that all Egypt was at his choice, in any place for his father, &c.
2. The place described two wayes.
1. By its quality, in the best of the land make thy father and brethren to dwell. Sept. and Cald. same. — so. Sam. Ar. — In the fairest part. Syr. here the benevolence, and liberality of the King appears. He barr's not the best of the land from the Church; so providence sets the heart of Kings.
2. By its name pointing it out, Let them dwell in the land of Goshen. Cald. same. Septuagint. read this in the fourth verse. All readings agree; he grants their desire to the full.
3. By offering preferment to any of them that were fitt, And if thou knowest and there be among them men of strength, or activity, then appoint them rulers of the cattel, over those that I have. Cald. to the same.— Sept. read. Verse. 4. — Make them rulers over those that are set over my heard. Ar. Herein we have.
1. A supposition, if Joseph had knowledge of their worth, not otherwise.
2. A concession thereupon, then make them Princes or chief overseers of my cattel. here is wisdome and great indulgence from the King. Ver. 6.
Learn thence.
D. 1. It sutes with nature and is not uncomely for grace to seek the good of all relations.
D. 2. Providence order's some in favour and power to make his poor distressed Church to stand before Kings.
D. 3. Providence directs to choose such to stand before Kings, as are of Capacity. Ver. 2.
D. 4. Morally wise rulers are inquisitive of the labours and imployments of their sojourners.
D. 5. It is a part of truth and modesty to own mens honest though low occupations. Ver. 3.
D. 6. It is seemly for strangers to declare their ends of comming to strange places.
D. 7. Lives of flocks and heards are to be cared for, as well as our own.
D. 8. Famine oppressing may make the Church of God sojourn for its food.
D. 9. It is sutable for the sojourning Church to supplicate convenient habitation from Rulers. Ver. 4.
D. 10. God moveth the hearts of Kings to congratulate the access of the distressed Churches to its rest. Ver. 5.
D. 11. VponUpon Gods providence working, Kings give up all their territories to the Church.
D. 12. Ingenuous Spirits of Princes under Gods motion give the best of their lands to its sojourners.
D. 13. God orders Princes to give sutable habitation, for his straitned people, to their petitions.
D. 14. Men of vertue and activity are fit to be set over Kings affairs.
D. 15. VponUpon such accounts God hath ordered preferment to his servants in strange Kingdomes. Here to Joseph. So to Daniel, Nehemiah, &c. Ver. 6.
3. Now followeth Iosephs presenting of his Father unto Pharaoh, with the circumstances about it, and herein we have.
1. Josephs presentation of Iacob unto Pharaoh, And Joseph brought Iacob his Father, and made him stand before Pharaoh. Sept. and Cald. same. And the rest of readings. Herein.
1. The presenter, Ioseph now exalted in Egypt, and in highest favour with his Prince.
2. The presented; Iacob his father, now a Pilgrim, and in distresse, yet Ioseph owns him.
3. The person to whom he presents him, Pharaoh King of Egypt, now under God, his patron.
4. The presentation, he himself brought him and made him stand before the King.
2. Iacobs salutation, And Iacob blessed Pharaoh. Sept and Cald. same. — And he saluted him, Ar.
1. The Minister of the blessing Iacob, a Patriarch and Prophet, however at this time a pilgrim in Egypt.
2. The object of it, Pharaoh King of Egypt, yet saluted and blessed by a Father of the Church.
3. The blessing itself, which carrieth in it.
1. Salutation.
2. Acknowledgment and thanks for his royal favour to himself and family.
3. Prayer to God for his special favour to him.
4. Prophetical collation of it in the name of the Lord. Ver. 7.Ver. 7.
3. Pharaohs expostulation with him, And Pharaoh said unto Iacob, how many are the dayes of the years of thy life. Cald. same. — How many are the years of the dayes, &c. Sept.
1. Here is condescention of the King to to converse so kindly with a stranger.
2. His question is about the term of his age; he question's his sons about their works, but the old father onelyonly about his year's and that with reverence of the gray head. Ver. 8.
4. Jacobs answer unto Pharaoh, in three things.
1. In giving an account of his present age, And Jacob said to Pharaoh, the dayes of the years of my pilgrimage, are 130. Years. Cald. same. — The dayes of the years of my life, &c. Sept. Other readings to the same purpose.
This is a standard to measure chronology in severall things. Herein.
1. He sheweth the state of his life in that he terms it a pilgrimage, and indeed, so he was from the first with Abraham and Isaac but eminently in all his motions, to Syria, &c, that which Pharaoh calleth life, he termeth pilgrimage.
2. The term of his life so far as it was spent, he had passed 130. years.
2. In shewing the misery and trouble that attended these dayes, Few and evill have bin the dayes of the years of my life. Sept. and Cald. same. A little thing my life, and dayes evill.
1. The brevity.
2. The misery of his life in this world is asserted.
3. In declaring comparatively, that his life did fall short as yet of his fathers, And they have not attained the dayes of the years of the life of my fathers in the dayes of their pilgrimages. Sept. and Cald. to the same, and other readings.
1. He speaketh of his life at present, for 17 years more were added to him.
2. He confesseth his fathers to be pilgrims, and strangers on this earth.
3. He acknowledgeth their course to extend beyond his. Ver. 9.Ver. 9.
5. Jacobs Valediction, and departure from Pharaoh, wherein.
1. He takes leave with the like salutation, wherewith he entred. And Jacob blessed Pharaoh, Sep. & Cald. same, he prayed for him. Ar. Not onelyonly as a beleever, but as a Prophet also, desiring good for him with effect.
2. He departs, He went out from before Pharaoh. Sep. and Cald. to same. He went out of his sight as some; he withdrew himself to his own place, so reverentially he departs as he came unto him. Ver. 10.Ver. 10.
Learn thence.
D. 1. Gracious sons exalted, have their aged parents in esteem, though afflicted, to honor them. So Joseph.
D. 2. Providence orders his pilgrim servants somtimes to stand before Princes, and be honored by them.
D. 3. God by his sojourners repayeth blessing to those that honor them.
D. 4. It becommeth the members of Gods Church to salute such as entertain them with a blessing. Ver. 7.
D. 5. It is natural to men to admire old age; and inquire to the greatnes of it. Ver. 8.
D. 6. The Saints of God have allwayes professed their state of life below to be a pilgrimage.
D. 7. Short and smart doth God make the lives of his dearest on earth somtimes.
D. 8. Several terms of life hath God pointed out to his Saints below, some longer, and some shorter. Ver. 9.
D. 9. It beseems gracious soules admitted to Princes to depart with due salutations.
D. 10. The best salute from Gods servants, is at comming and going to bl…sse those, whom they conversed with. Ver. 10.
4. The last thing in the first general, is Josephs setling his father and family, and providing for them. Ver. 11.12. Herein we have to note.
1. His instating of them. Ver. 11.Ver. 11. And Ioseph placed, &c.
1. The instituter, Ioseph as authorized by Pharaoh.
2. The instituted, father and brethren.
3. The institution of them, he made them dwell. as Heb. Sep. He assigned them an habitation, or placed them, as others.
4. The indowment of them, with sufficiency of means, set out.
1. Simply, He gave them a possession in the land of Egypt, Sept. &c. to same. so the rest. — Inheritance: Syr.
2. Comparatively, In the best of the land, in the land of Raameses, Septu. and Cald. same, with others. This land was the region of Goshen. This Ramses, is conceived to be a great town or city therein; but rather I think it a larger continent, it being termed the land.
5. The authority by which this was done, as Pharaoh had commanded, Sept. and Cald. same, and so all readings. So that, Joseph onelyonly as commissionated from the King, but Pharaoh himself by his royal power, so disposed of the Church in Jacobs family at this time.
2. His constant providing for them, And Joseph nourished his father & his brethren, & all his fathers house with bread, to the mouth of the little one, according to the little ones. As a little child is nourished. So it is varied. — Measured out wheat, &c. Wheat acccording to the body, Sept. — Bread according to every ones family. Cald. — After the manner of little children. — According to the number of the little ones. Ar.
1. The nursing father is Joseph.
2. The nourished, father, brethren, families.
3. The means of nourishment, bread, that was the staff of life.
4. The extent of this provision, as in the letter, To the mouth of the little one. That is from the greatest to the least, he put bread into their mouths, which seems to be most proper to the phrase. Ver. 12.Ver. 12.
Learn we thence.
D. 1. Providence make's children somtimes provide houses for desolat parents and relations.
D. 2. God order's possessions, and those the choicest for his Church somtimes in its pilgrimage.
D. 3. The commands of Kings serve the providence of God, for the comfort of his Church. Ver. 11.
D. 4. Gracious sons under providence may be nursing fathers unto parents, &c. in famin.
D. 5. God find's out bread for his Church, in strange places, when they have none at home.
D. 6. God looketh to fill the mouths of little ones in his Church with food, as well as great. Ver. 12.
2. The second general of this Chapter is the history of Josephs dealing with the Egyptians, as to the remaining time of the famin. Ver. 13. to 26. Wherein we have to note.
1. The sad occasion of his transactions with them, which was the grievousness of the famin. Ver. 13.
2. Josephs care in affording them corn for exchange.
1. Of mony, which they brought Ver. 14.
2. Of their cattel which they sold, Ver. 15.16.17.
3. Of their lands which they ingaged. Ver. 18.26.
1. In the former it is fit to observe.
1. The connection which seemeth to respect the last verse of the 41 Chapter. where Iosephs administration toward Egypt was spoken of, but interrupted by the history of his demeanor toward his fathers house which is continued from Chap. 42. to this place. This passage therefore was noted as the third general of Iosephs administration, from that time which is the modelling of Egypt to a new sorm of subjection unto Pharaoh and therein of goverment.
2. The matter immediatly connected is the sad occasion of all the transactions between them and Ioseph. — Herein two things are declared occasional.
1. A sad cause, and the reason of it, And bread was not in all the land, for very grievous was the famine. — Wheat was not, &c. For the famin prevailed mightily, Sept. — Overmuch. Cald. — So Syr. Herein are reported.
1. A nullity of bread, not simply, for there was corn in the store houses, but as to privat families.
2. The reason which was the vehement prevalency of the famin, this seems to be about the third year.
2. A sad effect, And the land of Egypt, and the land of Canaan, raged, laboured or fainted from before the famin, or by reason of it. — Failed, Sept. — The people of the land, &c. Cald. —And the whole land of Egypt was wasted and the land of Canaan, &c. Syr — The inhabitants were brought to poverty. Ar:
1. The subjects of this evill, the lands of Egypt and Canaan, extended was the subject, the people of these lands, that whence Jacob came and that wherein he and the Church now were.
2. The evill brought on them by famin, rage, madnes, fainting, failing, groaning for want of bread; so it was with many families, when in the midst of all God provides for his Church. Ver. 13.Ver. 13.
Learn thence.
D. 1. Providence in order to its own ends, puts nations to want, or scarcity of bread.
D. 2. Prevailing famine is a very grievous evill.
D. 3. Grievous famin maketh souls faint and rage and bring sore paines.
D. 4. In midst of all God feeds his Church. Ver. 13.
2. In the next place we have Josephs ca…e in dealing with the Egyptians in this straight, and that in a just exchange with them for bread.
1. For their money, in which narrative we have.
Ver. 14.1. Josephs receit, And Joseph gathered up all the money, that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought, Sept. and Cald. to same. With the rest. Herein note.
1. Joseph sold them corn.
2. They bought it. viz. the inhabitants of these lands.
3. Ioseph received and collects it. foreign. — Sept.
2. Josephs return of all into Pharaohs treasury, And Joseph brought the money into Pharaohs house. Sept. and Cald. same. Herein.
1. The treasurer Joseph, a faithfull steward and servant.
2. The treasure, all the mony the price of the corn.
3. The treasury Pharaohs house: so he makes him the owner and seeks his profit
Learn we.
D. 1. Exchange of bread for money is just and lawful in all nations.
D. 2. It is equall for sellers to gather up all their price from Buyers.
D. 3. It is just for stewards intrusted to bring the revenew into their Lords possession. Ver. 14.
2. He dealeth with them in exchange for cattel, in the narrative whereof.
1. Their address to Ioseph is related with their motion made to him.
1. The occasion of it is the failing of their mony, And the money was consumed from the land of Egypt, and from the land of Canaan. Sept. and Cald. to same. — Here is declared the failing of money among the people: and now hunger crieth for bread: hereupon they seek out again.
2. Their access to Ioseph hereupon, And all the Egyptians came unto Joseph. Sept. and Cald. same. To him they were first sent by Pharaoh, and to him they come again in their streits.
3. Their cry unto him, They said give us bread, and why shall we dye before thee? For the money faileth, Sept. and Cald. same. Note.
1. Their prayer, give us bread they beg in want, but steal it not.
2. Their argument twofold.
1. Imminent death if they have no bread.
2. The failing of all money to buy them any more food, Ver. 15.Ver. 15.
2. Josephs reply.
1. By way of demand, And Joseph said, give ye your cattel, Sept. and Cald. to same. Here he proposeth another exchange for bread, And that is their cattel and flocks, &c.
2. By way of promise, And I will give you for your cattel, if money fail. — Bread and corn. as Sept. and Cald.
1. His prudence.
2. His justice are carried herein: so he orders under Gods guidance for preserving them, and their cattel, which they could not els preserve. Ver. 16.Ver. 16.
3. The argument made and executed by them.
1. On the Egyptians part,Ver. 17. And they brought their cattel to Ioseph, Sept. and Cald. same, &c. That is to make exchange for bread.
2. On Josephs part, And Joseph gave them bread for horses, &c. Wherein.
1. The price paid by the people of all sorts, and every head of cattel.
2. The retribution of Ioseph expressed, two wayes.
1. By giving them bread.
2. By leading them gently, and sustaining them with bread, so that it was not onelyonly a present refreshing, but a continued sustentation of them.
3. The duration was one whole yeare.
Quest. How could the Egyptians have such cattel, when the shepheards were an abomination to them?
Answ. In short, they abhorred the labour and travel which was laid on others, but not the good or possession of the cattel.
Observe we.
D. 1. Providence by continued wasting famin consumeth wealth for bread, bread is better than mony.
D. 2. All treasure being spent, hunger will cry out for bread.
D. 3. Fear of not escaping from death makes some men cry for bread, and others give it. Ver. 15.
D. 4. Exchange of bread for cattel, is not unlawful. Ver. 16.
D. 5. To save life, bread is better than cattel, and these easily parted with for it in famine.
D. 6. Justice must give bread and sustentation to poor men that part with all to save their lives. Ver. 17.
3. He dealeth with them in exchange for lands and liberties to give them bread, wherein.
1. Their motion to Joseph. Ver. 18.19. And herein.
1. The time, And that year was ended and they came to him in the second year, Sept. and Cald. same. The year following. Syr. So that this was not the second of the famin but of the hard pressure, their mony was spent in the fifth year, and cattel in the sixth, and now these being gone they come to sell themselves, and lands, and all for bread.
2. Their declaration of their sad condition to Joseph▪ which is in three particulars expressed.
1. We will not hide from my Lord that the the money is spent. Cald. same. — Shall we be worn out by my Lord? Sept. If money fail, here they declare, all their money was gone.
2. That all their herds and flocks were in his hand, bought for bread already.
3. That nothing was remaining but their bodyes and lands, Sept. and Cald. same. these were the last they had to barter for bread. Ver. 18.Ver. 18.
Ver. 19.3. Their pressing expostulation, Wherefore shall we dye before thine eyes both we and our land? Cald. same. — And the land be desolate, Sept. This is a pressing argument, shall we dye? and the land dye also, bereft of its inhabitants?
4. Their petition twofold.
1. Buy us and our land for bread, And we will be, we and our land servants unto Pharaoh. Cald same. Possesse us, Sept. Here is their offer for present bread.
2. And give seed that we may live and not dye, and the land be not desolate. Cald. same. — That we may sow, &c. Sept. Here their desire is for seed, this being the last year of famine after which God was purposed to give fruitful seasons again. Ver. 19.
2. Iosephs answer to them, made by his actions.
1. His buying it of them.
1. His payment, And Ioseph bought al the land of Egypt for Pharaoh. Cald. same. — Possessed, Sept. That is he gave them bread and seed for it.
2. The reason, for the Egyptians sold every man his field, because the famin prevailed over them, Sept. and Cald. same.
1. Their voluntary act, they sold it.
2. The cause provoking, Gods hand in famin.
3. The issue, And the land became Pharaohs. So it is read, Sept. and Cald, &c. not onelyonly by way of government but by purchase and possession. Ver. 20.Ver. 20.
2. His disposing of them being bought, And the people he made them pass to cities from one end of the border of Egypt to the other end thereof, — He subjected them for servants. Sept. — He translated them from city to city. Cald. — Two way's this is understood.
1. That Joseph changed their habitations, they having sold them, and brought those of one end of Egypt, to dwell at the other, to take them off from their old claim.
2. Some think rather, that he brought them to cities neer them, there to publish the decree, and to give their assent, and so return them to their places again, this was easier, and seems more probable. Ver. 21.Ver. 21.
3. His exception, OnelyOnly the land of the Priests bought he not, for the Priests had an appointed part from Pharaoh. And they did eat the assigned portion which Pharaoh gave them, therefore they sold not their land. Sept. and Cald. — To the same.
1. The exception made, Ioseph did not buy the land of the Priests. Some read Princes, but it is generally rendred Priests, to whom several nations gave honorable respect.
2. The reason of the exception of these lands: because the Priests had allowance from Pharaoh in the hardest times, and they did eat upon his finding, therefore they sold not their lands. Ver. 22.Ver. 22.
4. His declaration of the agreement unto the people. Wherein we have to observe.
1. The terms recited upon Josephs part, And Ioseph said to the people, behold I have bought you this day, and your land for Pharaoh: loe here is seed for you, and ye shall sow the land. Sept. and Cald. to same.
1. He asserts his purchase.
2. He giveth them seed as they desire.
3. He assignes their work, ye shall sow the land. Ver. 23.Ver. 23.
2. Terms upon their part in two points.
1. In what they were to pay to Pharaoh, And it shall be in the provenue, that ye shall give the fifth part unto Pharaoh. Sept. and Cald. to. same.
1. Gods product by providence is supposed.
2. The portion thence reserved to Pharaoh is onelyonly the fifth, the same portion which was laid up at the Kings cost in the years of plenty.
2. In what they were to reserve to themselves. And 4 parts shall be for you, (hands or handful) for seed of the field, and for your food, and for them, who are in your houses, and for your little ones to eat, so the words changed. Sept. — and Cald. — To same purpose. Herein he giveth what they asked not: necessity made them willing to part with all, but his prudence and goodness orders better for them. Ver. 24.Ver. 24.
5. Their free and full assent to this agreement, wherein note.
1. Their acknowledgment,Ver. 25. And they said, thou hast preserved us alive, Cald. same. — Thou hast saved us. Sept. This is an acknowledgment of thankfulness ascribing the preservation of life to Joseph under God.
2. Their request, Let us find favour in the eyes of my Lord. Cald. same. — We have found. Sept. In this an humble desire to deal with them in general.
3. Their ingagement, And we will be servants to Pharaoh, Sept. and Cald. same. So they ingage themselves to be at Pharaohs command to make good their promise. Ver. 25.
6. The last thing in this History is Iosephs legislation, wherein are two parts.
1. A positive injunction, And Ioseph put it for a statute unto this day over the land of Egypt, for the fifths unto Pharaoh, — To fifth them. Sept. Cald. same. This doubtles he entred among the Lawes of th…t Kingdom. And it had sanction from the people.
2. An exemption of the Priests portion. OnelyOnly the land of the Priests of them alone was not Pharaohs. Cald. same, — foreign. — Without, &c. Sept. This portion was exempted by the same statute to be 5th free, and not to lye under that tax or tribute. Ver. 26.Ver. 26,
Some queries about these transactions must be satisfied to give a right understanding of them.
Quest. 1. Are Iosephs actings justifiable, in taking money, cattel, and lands, from the Egyptians for corn?
Answ. 1. These transactions of his are neither complained of by the Egyptians, nor reproved by God, as appears in the history. 2. All the corn that was laid up in the years of plenty, and now sold by him in famin is rationally presumed to be bought with the kings mony. It was not evil to sell that which was bought. 3. The matters of exchange are in themselves lawful, by mony, cattel, or land, to purchase bread. 4. The necessity of exchanging these was laid on them by God. 5. As to buying and selling it was a voluntary act both in them and him. No injury done to him who will's this. 6. It appears not that he oppressed them in the price. 7. All this transaction was extraordinary.
1. In Gods revealing this to Ioseph.
2. In setting him up to provide for the famine, and dispose his provision.
3. In the managing of his office; who could tell how provisions would hold out, but onelyonly God, and he to whom God revealed it? what God therefore managed must be just; and such extraordinary cases are not exemplary, to ordinary administration.
Quest. Should not he have given freely?
Answ. 1. No law bound him. 2. It was not his own.
Quest. 2. Did Ioseph well in exempting the lands of idolatrous Priests?
Answ. 1. He did no way allow their office, nor allot their provision. 2. He was but Pharaohs steward to pay what he allowed, and exempt what he had made free. 3. In that state, and time Ioseph did right in administring justice to all according to the becke of superious.
Quest. 3. How was Jacobs family freed from the fifths, when the Egyptians paid them?
Answ. 1. It was the free indulgence of the Prince. 2. It was at that time the overruling hand of God making Princes indulge his Church. 3. This could not be imputed to Ioseph for iniquity For Egypt fared better for them.
It learneth us.
D. 1. Years and provisions are ended together somtimes, but specially in time of famine.
D. 2. Second pressures of want, will force to second cries for a relief.
D. 3. Pressing miseries will not easily be concealed, especially to such as may help them.
D. 4. It is reasonable for people in distress for life, to shew rulers their sad estate. Ver. 18.
D. 5. Poor creatures are unwilling to dye, though they be in famin.
D. 6. Bodies and lands are soules willing to part with for their food, skin for skin yea all that a man hath will he give for his life. Job. 2. ver. 4.
D. 7. The sweetnes of life will make men willing to be bought and sold, for preserving it
D. 8. Cries for bread and seed to preserve life are strong in famin. Ver. 19.
D. 9. Where providence make's the necessity, lands may be bought for bread.
D. 10. Prevailing famin will make soules to sell all for food.
D. 11. Providence maketh famin inrich some, when it impoverisheth others. Ver. 20.
D. 12. Prudence teacheth rulers to convene scattered people unto places fit to know the law. Taking the peoples remooval in the later sense.
D. 13. It may be just for Lords having purchased lands to remove their tenants. Ver. 21. It in the former.
D. 14. Nature teacheth men to indow and preserve such as minister to their God, to honor them So doth Pharaoh provide for his Priests.
D. 15. It is just to give men their dues though they be wicked. Ver. 22.
D. 16. It is righteous to publish agreements between rulers and people.
D. 17. It is no less just for rulers to give seed promised and exact labours. Ver. 23.
D. 18. VnderUnder providence there may be portions due from subjects to powers ruling them.
D. 19. In all exactions it is just for powers to leave to subjects sufficient for their families. Ver. 24.
D. 20. Acknowledgment of mercies from God by rulers is but equal.
D. 21. After favours acknowledged, more may be lawfully desired.
D. 22. Due service is but equal to be given for royal favours. Ver. 25.
D. 23. Just events of providence may pass into lawes.
D. 24. VnderUnder God, Princes may give immunity to some, and not to others. Ver. 26.
3. The last general of this Chapter followeth which is the time of Iacobs sojourning in Egypt, and his preparation for his grave. Ver. 27.31. Herein occurr these particulars observable.
1. The state of the Church initial in Egypt. Ver. 27.
2. The term of Jacobs life before and there. Ver. 28.
3. The preparation which he make's for the grave. Ver. 92, &c. In the first of these 4. Things are reported of the state of the Church under the name of Israel.
1. Their habitation,Ver. 27. And Israel dwelt in the land of Egypt, in the land of Goshen, Sept. and Cald. to same. &c.
1. Their posture, they dwelt, that is quietly, and in peace without disturbance; God gave them a quiet habitation.
2. The place of it, at large was Egypt, and more strictly the land of Goshen, one of the best portions in Egypt. Ben Uzziel adds And they built themselves schools and palaces; but that is not in the text; onelyonly it is said that they had a quiet dwelling in a fruitful place.
2. Their possessions, And they had inheritance or held possessions therein, Sept. and Cald. to same. Herein is declared Gods providence, not onelyonly in giving them houses, but possessions, and those large enough for their families; to yeeld them comfortable subsistence; how these became theirs, cannot be rationally conjectured, but onelyonly by royall indulgence under Gods guidance.
3. Their increase of estates, And they grew, or increased, or were fruitful. Sept. and Cald. same. This is properly meant of their heards and flocks and wealth, wherewith God blessed them there.
4. Their increase of seed or children, And they were multiplied exceedingly, Sept. and Cald. the same, &c. That is they grew numerous, though there were but 70 soules at the first, this verse seems to be connected to ver. 12. And it is the eleventh section of the law, as the Hebrew's divide.
Learn thence.
D. 1. God somtimes sets down his Israel or Church, in large, quiet and fruitful habitations.
D. 2. Providence orders possessions to his people somtimes in strange lands.
D. 3. Divine blessing makes his Church rich somtimes, where they have nothing of their own.
D. 4. VnderUnder providence the seed of the Church somtimes is multiplied in the pilgrimage of it and according to Gods promise. Gen. 46.3. Ver. 27.
In the second we have to note about Iacobs life.
1. The term he lived in Egypt,Ver. 28. And Jacob lived in the land of Egypt, 17 years, Sept. and Cald. same, &c. Here beginneth the twelfth section of the law according to the Hebrewes, the last of this book stiled. And Iacob lived, from the first words. This is distinguished but by one S. Others by three: but not to stand upon useles notions about it: The contents of this are the last acts and death of Iacob, and Ioseph, with the state of the Church to that time. In this term of his being in Egypt we have to obse…ve Gods good hand in sweetning the latter part of Iacobs pilgrimage, that for 17. Years he continued in the injoyment of his son Ioseph, and nourished by him. And so many years also are past in his time, as to the being of his seed in a strange land, so providence orders time and place.
2. The term he lived in the world. And the dayes of Iacob, the years of his life were 7 years & 40 years, & 100 years: So it is read. 147. As we account. Sept. and Cald. same, &c. This number easily appears upon his acknowledgment unto Pharaoh that he was 130. when he came into Egypt, and 17 added make up 147. This serves to help the true Chronologie of the Church among other ages that are reckoned, and therefore here recorded.
Learn hence.
D. 1. Providence somtimes refresheth his pilgrim Saints at the latter end of their way.
D. 2. Years of childrens piety God somtimes proportion's to the years of parents pity over them. Ioseph seventeen, when he left his Fathers house.
D. 3. Various have bin the terms of Gods servants lives here upon earth.
D. 4. The Spirit numbers the dayes of Gods Saints for the Churches instruction. Ver. 28.
In the third, which is Iacobs preparation for his grave, we have to note.
1. The occasion of it, And the dayes of Israel drew nigh to dye. — Sept. and Cald. same. — The sence of some fore-running signs of death were now doubtles upon Iacob; and he perceived, that his time of life was expiring, whereupon he begins to make his will, wherein.
1. He bequeaths his body to the grave, and that to a special place of burial.
2. The care he takes about it, expressed in some passages between him and Ioseph; Here,
1. Iacobs entrance, and herein.
Ver. 29.1. Jacobs call for him, And he called to his son, to Joseph, or his son Ioseph. Sep. and Cald. same. That is doubtles he sent for him to speak with him about this matter, it being in his power to perform his will.
2. His proposal to him, whereof note.
1. The form, it is humble and supplicatory, And he said unto him, if now I have sound grace in thine eyes, such is the humble address of suppliants; it is not a speech of doubting, but of ingaging, upon the certainty of that favour, which he knew Ioseph bore unto him.
2. The matter desired.
1. That he would swear. Put, I pray thee, thy hand under my thigh. Sept. and Cald. same. The rite used in swearing. Gen. 24.
2. The things unto which he would have him swear.
1. Generally. Thou shalt do to me mercy and truth. — Sept. and Cald. same. — These two expressions are used to paraphrase that kindnes and faithfulnes which is desired from any.
Three words Iacob useth in his desire.
1. To have grace or favour from Ioseph.
2. To have benevolence.
3. To have fidelity towards him, when he was dead, that is to perform his will, these three must go together.
2. Specially, he intimates to what he would have him swear, and that was about his burial.
1. Negatively, Bury me not, I pray thee, in Egypt. Sept. and Cald. &c. — Here he binds not to bury him in Egypt. Ver. 29.
2. Affirmatively, wherein his will is expressed, But I will sleep or lye with my fathers, and thou shalt carry me out of Egypt, and bury me in their burying place. Sept. and Cald. same. Herein we have.
1. His resolution. I will lye with my fathers.
2. His injunction is twofold.
1 Thou shalt carry me out of Egypt for burial.
2. Thou shalt bury me in their burying place, where Abraham, &c. were buried in the cave of Macpelah.
2. Iosephs reply by way of grant, And he said, I will do according to thy word. — Sept. and Cald. same. Here is his yea, or single concession. Ver. 30.Ver. 30.
3. Iacobs instancy in the matter, which appears in that he rests not contented with his word, but requires his Oath. Herein,Ver. 31.
1. Iacobs demand, And he said, swear unto me. Sept. and Cald. same. This being prophetically done, could not be rash, not unlawful to require an oath, doubtless it was of God: and to arm him against disswasions.
4. Iosephs obedience, And he swore unto him. Sept. and Cald. same. This did but answer the just demand of his father; to quiet his heart in this matter before his death.
5. Iacobs return upon the whole, And Israel bowed himself upon his beds head. Cald. same. Onkel. Hierosol. — Uzziel. The 70. read upon the top of his staff; mistaking the vowells, The Apostle reads so also. Heb. 11.21. Bed and staff might be together: And lying upon the one with the help of the other, might bow. — The Syr. read, to the top of his Scepter, meaning, Josephs: but not rightly.
1. We read Jacobs piety to God in worshipping for every mercy; & no doubt his thankfullnes to Ioseph.
2. The manner of it by reason of his weaknes, he did it upon his beds head, raising himself as he could.
Quest. 1. Why is Iacob so earnest to be buried in Canaan and not in Egypt?
Answ. 1. Not out of superstitious preferring of places, one above another 2. Not from natural inclination unto his own place. 3. But the motion of God seems to be in this, for these things were acted by faith. Heb. 11.21. 4. To teach his sons to look to the promised land by beleeving.
These considerations are solid.
Quest. 2. Why doth he make Ioseph swear to it?
Answ. 1. Not upon mistrust of his fidelity, whereof he had good proof. 2. But to arm Ioseph against temptations. 3. To shew the greatnes of the matter unto which he require's him to swear, and that his sons might see the moment of it: and act faith more firmly.
D. 1. Approaching death should make men put their houses in order, and prepare for the grave.
D. 2. The best of sons, are best trusted, with the interring of parents.
D. 3. Rites external in swearing have bin various in the Church.
D. 4. Favour, benevolence, and fidelity dying parents may begg of surviving children.
D. 5. Parents may bind children not to bury them in places inconvenient. Ver. 29.
D. 6. The law of nature may appoint burial with Fathers, much more the law of faith.
D. 7. The faith of the Patriarchs did work as to the place of burial to appoint it.
D. 8. The testamental word of parents, though hard, yet should be sacred with good sons. Ver. 30.
D. 9. In matters of weight, parents may justly desire an oath from their children.
D. 10. In such cases good children should confirm their word by oath to parents.
D. 11. Holy Worship of God is meet from dying Saints, for his gracious disposal to the grave.