(Calvin, Genesis 2. part 23)
Fathers ought to prevail. For it was not the design of God, either that
Jacob should subject himself to men, or should approve, without
discrimination, whatever was handed down from his ancestors,--seeing
that he so often condemns in the Jews, a foolish imitation of their
fathers,--but his design was to keep Jacob in the true knowledge of
himself.
4. "And Joseph shall put his hand upon thine eyes." This clause was
added for the sake of showing greater indulgence. For though Jacob, in
desiring that, when he died, his eyes should be closed by the hand of
Joseph, showed that some infirmity of the flesh was involved in the
wish; yet God is willing to comply with it, for the sake of moderating
the grief of a fresh banishment. Moreover, we know that the custom of
closing the eyes was of the greatest antiquity; and that this office was
discharged by one most closely connected with the deceased either by
blood or affection.
5. "And Jacob rose up." By using the words "rose up," Moses seems to
denote that Jacob received new vigor from the vision. For although the
former promises were not forgotten, yet the addition of the recent
memorial came most opportunely, in order that he, bearing the land of
Canaan in his heart, might endure his absence from it with equanimity.
When it is said that he took with him all that he had acquired, or
possessed in the land of Canaan, it is probable that his servants and
handmaids came together with his cattle. But, on his departure, no
mention is made of them: nay, a little afterwards, when Moses enumerates
the separate heads of each tribe, he says that only seventy souls came
with him. Should any one say that Jacob had been compelled to liberate
his slaves, on account of the famine, or that he lost them through some
misfortune to us unknown, the conjecture is unsatisfactory; for it is
most incredible that he, who had been an industrious master of a family,
and had abounded in the earthly blessings of God, should have become so
entirely destitute, that not even one little servant remained to him. It
is more probable that, when the children of Israel were themselves
employed in servile works, they were then deprived of their servants in
Egypt; or, at least, a sufficient number was not left them, to inspire
them with confidence in any enterprise. And although, in the account of
their deliverance, Moses is silent respecting their servants, yet it may
be easily gathered from other passages, that they did not depart without
servants.
8. "These are the names of the children of Israel." He recounts the
sons and grandsons of Jacob, till he arrives at their full number. The
statement that there were but seventy souls, while Stephen (Acts 7: 14)
adds five more, is made, I doubt not, by an error of the transcribers.
For the solution of Augustine is weak, that Stephen, by a prolepsis,
enumerates also three who afterwards were born in Egypt; for he must
then have formed a far longer catalogue. Again, this interpretation is
repugnant to the design of the Holy Spirit, as we shall hereafter see:
because the subject here treated of, is not respecting the number of
children Jacob left behind him at his death, but respecting the number
of his family on the day when he went down into Egypt. He is said to
have brought with him, or to have found there, seventy souls born unto
him, in order that the comparison of this very small number, with that
immense multitude which the Lord afterwards led forth, might the more
fully illustrate His wonderful benediction. But that the error is to be
imputed to the transcribers, is hence apparent, that with the Greek
interpreters, it has crept only into one passage, while, elsewhere, they
agree with the Hebrew reckoning. And it was easy when numerals were
signified by marks, for one passage to be corrupted. I suspect also that
this happened from the following cause, that those who had to deal with
the Scripture were generally ignorant of the Hebrew language; so that,
conceiving the passage in the Acts to be vitiated, they rashly changed
the true number. If any one, however, chooses rather to suppose that
Luke in this instance accommodated himself to the rude and illiterate,
who were accustomed to the Greek version, I do not contend with them. In
the words of Moses there is, indeed, no ambiguity, nor is there any
reason why so small a matter, in which there is no absurdity, should
give us any trouble; for it is not wonderful, that, in this mode of
notation, one letter should have been put in the place of another. It is
more to the purpose, to examine wherefore this small number of persons
is recorded by Moses. For, the more improbable it appears, that seventy
men, in no lengthened space of time, should have grown to such a
multitude; so much the more clearly does the grace of God shine forth.
And this is also the reason why he so frequently mentions this number.
For it was, by no means, according to human apprehension, a likely
method of propagating the Church, that Abraham should live childless
even to old age; that, after the death of Isaac, Jacob alone should
remain; that he, being increased with a moderate family, should be shut
up in a corner of Egypt, and that there an incredible number of people
should spring up from this dry fountain. When Moses declares that Shaul,
one of the sons of Simon, was born of a Canaanitish woman, while he does
not even mention the mothers of the other sons, his intention, I doubt
not, is to fix a mark of dishonor on his race. For the holy Fathers were
on their guard, not to mix in marriage with that nation, from which they
were separated by the decree of heaven. When Moses, having put down the
names of Leah's sons, says there were thirty-three souls, whereas he has
only mentioned thirty-two; I understand that Jacob himself is to be
reckoned the first in order. The statement that he had so many sons or
daughters by Leah does not oppose this conclusion. For although,
strictly speaking, his discourse is concerning sons, yet he commences
with the head of the family. I reject the interpretation of the Hebrews,
who suppose Jochebed the mother of Moses to be included, as being
overstrained. A question suggests itself concerning the daughters,
whether there were more than two. If Dinah alone were named, it might be
said that express mention was made of her, because of the notorious fact
which had happened to her. But since Moses enumerates another female in
the progeny of Aser, I rather conjecture that these had remained
unmarried, or single; for no mention is made of those who were wives.
28. "And he sent Judah before him unto Joseph." Because Goshen had
been selected by Joseph as the abode of his father and his brethren,
Jacob now desires, that, on his coming, he may find the place prepared
for him: for the expression which Moses uses, implies, not that he
requires a house to be built and furnished for him, but only that he may
be permitted there to pitch his tent without molestation. For it was
necessary that some unoccupied place should be assigned him; lest, by
taking possession of the pastures or fields of the inhabitants, he might
give them an occasion for exciting a tumult.
In the meeting of Jacob with his son Joseph, Moses describes their
vehement feeling of joy, to show that the holy Fathers were not
destitute of natural affection. It must, however, be remembered that,
although the affections spring from good principles, yet they always
contract some evil, from the corrupt propensity of the flesh; and have
chiefly this fault, that they always exceed their bounds: whence it
follows, that they do not need to be eradicated, but to be kept within
due bounds.
31. "I will go up and show Pharaoh." After Joseph had gone forth to
meet his father for the purpose of doing him honour, he also provides
what will be useful for him. On this account, he advises Jacob to
declare that he and all his family were keepers of cattle, to the end
that he might obtain, from the king, a dwelling-place for them, in the
land of Goshen. Now although his moderation deserves commendation on the
ground, that he usurps no authority to himself, but that, as one of the
common people, he waits the pleasure of the king: he yet may be thought
craftily to have devised a pretext, by which he might circumvent the
king. We see what he desired. Seeing that the land of Goshen was
fertile, and celebrated for its rich pastures; this advantage so allured
his mind, that he wished to fix his father there: but then, keeping out
of Pharaoh's sight the richness of the land, he puts forth another
reason; namely, that Jacob with his sons, were men held in abomination,
and that, therefore, he was seeking a place of seclusion, in which they
might dwell apart from the Egyptians. It is not, however, very difficult
to untie this knot. The fertility of the land of Goshen was so fully
known to the king, that no room was left for fraud or calming, (though
kings are often too profuse, and foolishly waste much, because they know
not what they grant,) yea, Pharaoh, of his own accord, had offered them,
unsolicited, the best and choicest place in the kingdom. Therefore this
bounty of his was not elicited from him by stratagem; because he was
free to form his own judgment respecting what he would give. And truly
Joseph, in order that he might act modestly, felt it necessary to seek a
habitation in Goshen, on this pretext. For it would have been absurd, or
at least inconsiderate, for men who were obscure and strangers, to
desire an abode in the best and most convenient place for themselves, as
if they possessed a right to choose for themselves. Joseph, therefore,
having regard to his own modesty and that of his father, adduces another
cause, which was yet a true one. For seeing that the Egyptians held the
occupation of shepherds in abhorrence, he explains to the king that this
would be a suitable retreat for his brethren. Herein was no
dissimulation, because, in no other place, was a quiet habitation
accessible to them. Nevertheless, though it was hard for the holy
Fathers to be thus opprobriously rejected, and, as it were, to be
loathed by a whole nation; yet this ignominy with which they were
branded, was most profitable to themselves. For, had they been mingled
with the Egyptians, they might have been scattered far and wide; but
now, seeing that they are objects of detestation, and are thought
unworthy to be admitted to common society, they learn, in this state of
separation from others, to cherish more fervently mutual union between
themselves; and thus the body of the Church, which God had set apart
from the whole world, is not dispersed. So the Lord often permits us to
be despised or rejected by the world, that being liberated and cleansed
from its pollution, we may cultivate holiness. Finally, he does not
suffer us to be bound by chains to the earth, in order that we may be
borne upward to heaven.
Chapter XLVII.
1 Then Joseph came and told Pharaoh, and said, My father and my
brethren, and their flocks, and their herds, and all that they have, are
come out of the land of Canaan; and, behold, they [are] in the land of
Goshen.
2 And he took some of his brethren, [even] five men, and presented them
unto Pharaoh.
3 And Pharaoh said unto his brethren, What [is] your occupation? And
they said unto Pharaoh, Thy servants [are] shepherds, both we, [and]
also our fathers.
4 They said moreover unto Pharaoh, For to sojourn in the land are we
come; for thy servants have no pasture for their flocks; for the famine
[is] sore in the land of Canaan: now therefore, we pray thee, let thy
servants dwell in the land of Goshen.
5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are
come unto thee:
6 The land of Egypt [is] before thee; in the best of the land make thy
father and brethren to dwell; in the land of Goshen let them dwell: and
if thou knowest [any] men of activity among them, then make them rulers
over my cattle.
7 And Joseph brought in Jacob his father, and set him before Pharaoh:
and Jacob blessed Pharaoh.
8 And Pharaoh said unto Jacob, How old [art] thou?
9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage
[are] an hundred and thirty years: few and evil have the days of the
years of my life been, and have not attained unto the days of the years
of the life of my fathers in the days of their pilgrimage.
10 And Jacob blessed Pharaoh, and went out from before Pharaoh.
11 And Joseph placed his father and his brethren, and gave them a
possession in the land of Egypt, in the best of the land, in the land of
Rameses, as Pharaoh had commanded.
12 And Joseph nourished his father, and his brethren, and all his
father's household, with bread, according to [their] families.
13 And [there was] no bread in all the land; for the famine [was] very
sore, so that the land of Egypt and [all] the land of Canaan fainted by
reason of the famine.
14 And Joseph gathered up all the money that was found in the land of
Egypt, and in the land of Canaan, for the corn which they bought: and
Joseph brought the money into Pharaoh's house.
15 And when money failed in the land of Egypt, and in the land of
Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for
why should we die in thy presence? for the money faileth.
16 And Joseph said, Give your cattle; and I will give you for your
cattle, if money fail.
17 And they brought their cattle unto Joseph: and Joseph gave them bread
[in exchange] for horses, and for the flocks, and for the cattle of the
herds, and for the asses: and he fed them with bread for all their
cattle for that year.
18 When that year was ended, they came unto him the second year, and
said unto him, We will not hide [it] from my lord, how that our money is
spent; my lord also hath our herds of cattle; there is not ought left in
the sight of my lord, but our bodies, and our lands:
19 Wherefore shall we die before thine eyes, both we and our land? buy
us and our land for bread, and we and our land will be servants unto
Pharaoh: and give [us] seed, that we may live, and not die, that the
land be not desolate.
20 And Joseph bought all the land of Egypt for Pharaoh; for the
Egyptians sold every man his field, because the famine prevailed over
them: so the land became Pharaoh's.
21 And as for the people, he removed them to cities from [one] end of
the borders of Egypt even to the [other] end thereof.
22 Only the land of the priests bought he not; for the priests had a
portion [assigned them] of Pharaoh, and did eat their portion which
Pharaoh gave them: wherefore they sold not their lands.
23 Then Joseph said unto the people, Behold, I have bought you this day
and your land for Pharaoh: lo, [here is] seed for you, and ye shall sow
the land.
24 And it shall come to pass in the increase, that ye shall give the
fifth [part] unto Pharaoh, and four parts shall be your own, for seed of
the field, and for your food, and for them of your households, and for
food for your little ones.
25 And they said, Thou hast saved our lives: let us find grace in the
sight of my lord, and we will be Pharaoh's servants.
26 And Joseph made it a law over the land of Egypt unto this day, [that]
Pharaoh should have the fifth [part]; except the land of the priests
only, [which] became not Pharaoh's.
27 And Israel dwelt in the land of Egypt, in the country of Goshen; and
they had possessions therein, and grew, and multiplied exceedingly.
28 And Jacob lived in the land of Egypt seventeen years: so the whole
age of Jacob was an hundred forty and seven years.
29 And the time drew nigh that Israel must die: and he called his son
Joseph, and said unto him, If now I have found grace in thy sight, put,
I pray thee, thy hand under my thigh, and deal kindly and truly with me;
bury me not, I pray thee, in Egypt:
30 But I will lie with my fathers, and thou shalt carry me out of Egypt,
and bury me in their buryingplace. And he said, I will do as thou hast
said.
31 And he said, Swear unto me. And he sware unto him. And Israel bowed
himself upon the bed's head.
1. "Then Joseph came." Joseph indirectly intimates to the king, his
desire to obtain a habitation for his brethren in the land of Goshen.
Yet this modesty was (as we have said) free from cunning. For Pharaoh
both immediately recognizes his wish, and liberally grants it to him;
declaring beforehand that the land of Goshen was most excellent. Whence
we gather, that what he gave, he gave in the exercise of his own
judgment, not in ignorance; and that he was not unacquainted with the
wish of Joseph, who yet did not dare to ask for what was the best.
Joseph may be easily excused for having commanded his father, with the
greater part of his brethren, to remain in that region. For neither was
it possible for them to bring their cattle along with them, nor yet to
leave their cattle in order to come and salute the king; until some
settled abode was assigned them, where, having pitched their tents, they
might arrange their affairs. For it would have shown a want of respect,
to take possession of a place, as if it had been granted to them; when
they had not yet received the permission of the king. They, therefore,
remain in that district, in a state of suspense, until, having
ascertained the will of the king, they may, with greater certainty, fix
their abode there. That Joseph "brought five from the extreme limits of
his brethren," is commonly thus explained, that they who were of least
stature were brought into the presence of the king: because it was to be
feared lest he might take the stronger into his army. But since the
Hebrew word "qatsah" signifies the two extremities, the beginning and
the end; I think they were chosen from the first and the last, in order
that the king, by looking at them might form his judgment concerning the
age of the whole.
3. "Thy servants are shepherds." This confession was humiliating to
the sons of Jacob, and especially to Joseph himself, whose high, and
almost regal dignity, was thus marked with a spot of disgrace: for among
the Egyptians (as we have said) this kind of life was disgraceful and
infamous. Why, then, did not Joseph adopt the course, which he might
easily have done, of describing his brethren as persons engaged in
agriculture, or any other honest and creditable method of living? They
were not so addicted to the feeding of cattle as to be altogether
ignorant of agriculture, or incapable of accustoming themselves to other
modes of gaining a livelihood: and although they would not immediately
have found it productive, we see how ready the liberality of the king
was to help them. Indeed it would not have been difficult for them to
become invested with offices at court. How then does it happen that
Joseph, knowingly and purposely, exposes his brethren to an ignominy,
which must bring dishonor also on himself, except because he was not
very anxious to escape from worldly contempt? To live in splendor among
the Egyptians would have had, at first, a plausible appearance; but his
family would have been placed in a dangerous position. Now, however,
their mean and contemptible mode of life proves a wall of separation
between them and the Egyptians: yea, Joseph seems purposely to labour to
cast off, in a moment, the nobility he had acquired, that his own
posterity might not be swallowed up in the population of Egypt, but
might rather merge in the body of his ancestral family. If, however,
this consideration did not enter their minds, there is no doubt that the
Lord directed their tongues, so as to prevent the noxious admixture, and
to keep the body of the Church pure and distinct. This passage also
teaches us, how much better it is to possess a remote corner in the
courts of the Lord, than to dwell in the midst of palaces, beyond the
precincts of the Church. Therefore, let us not think it grievous to
secure a sacred union with the sons of God, by enduring the contempt and
reproaches of the world; even as Joseph preferred this union to all the
luxuries of Egypt. But if any one thinks that he cannot otherwise serve
God in purity, than by rendering himself disgusting to the world; away
with all this folly! The design of God was this, to keep the sons of
Jacob in a degraded position, until he should restore them to the land
of Canaan: for the purpose, then, of preserving themselves in unity till
the promised deliverance should take place, they did not conceal the
fact that they were shepherds. We must beware, therefore, lest the
desire of empty honour should elate us: whereas the Lord reveals no
other way of salvation, than that of bringing us under discipline.
Wherefore let us willingly be without honour, for a time, that,
hereafter, angels may receive us to a participation of their eternal
glory. By this example also, they who are brought up in humble
employments, are taught that they have no need to be ashamed of their
lot. It ought to be enough, and more than enough, for them, that the
mode of living which they pursue is lawful, and acceptable to God. The
remaining confession of the brethren (verse 4) was not unattended with a
sense of shame; in which they say, that they had come to sojourn there,
compelled by hunger; but hence arose advantage not to be despised. For
as they came down few, and perishing with hunger, and so branded with
infamy that scarcely any one would deign to speak with them; the glory
of God afterwards shone so much the more illustriously out of this
darkness, when, in the third century from that time, he wonderfully led
them forth, a mighty nation.
5. "And Pharaoh spake unto Joseph." It is to be ascribed to the favour
of God that Pharaoh was not offended when they desired that a separate
dwelling-place might be granted to them; for we know that nothing is
more indignantly borne by kings, than that their favors should be
rejected. Pharaoh offers them a perpetual home, but they rather wish to
depart from him. Should any one ascribe this to modesty, on the ground
that it would have been proud to ask for the right of citizenship, in
order that they might enjoy the same privilege as natives; the
suggestion is indeed plausible. It is, however, fallacious, for in
asking to be admitted as guests and strangers, they took timely
precaution that Pharaoh should not hold them bound in the chains of
servitude. The passage of Sophocles is known:--
"Hos tis de pros turannon emporeuetai,
Keinou hoti doulos, kan eleutheros molei".
"Who refuge seeks within a tyrant's door,
When once he enters there, is free no more."
Langhorne's Plutarch.
It was therefore of importance to the sons of Jacob to declare, in
limine, on what condition they wished to live in Egypt. And so much the
more inexcusable was the cruelty exercised towards them, when, in
violation of this compact, they were most severely oppressed, and were
denied that opportunity of departure, for which they had stipulated.
Isaiah indeed says that the king of Egypt had some pretext for his
conduct, because the sons of Jacob had voluntarily placed themselves
under his authority, (Is. 52: 4;) but he is speaking comparatively, in
order that he may the more grievously accuse the Assyrians, who had
invaded the posterity of Jacob, when they were quiet in their own
country, and expelled them thence by unjust violence. Therefore the law
of hospitality was wickedly violated when the Israelites were oppressed
as slaves, and when the return into their own country, for which they
had silently covenanted, was denied them; though they had professed that
they had come thither as guests; for fidelity and humanity ought to have
been exercised towards them, by the king, when once they were received
under his protection. It appears, therefore, that the children of Israel
so guarded themselves, as in the presence of God, that they had just
ground of complaint against the Egyptians. But seeing that the pledge
given them by the king proved of no advantage to them according to the
flesh; let the faithful learn, from their example, to train themselves
to patience. For it commonly happens, that he who enters the court of a
tyrant, is under the necessity of laying down his liberty at the door.
6. "The land of Egypt." This is recorded not only to show that Jacob
was courteously received, but also, that nothing was given him by Joseph
but at the command of the king. For the greater was his power, the more
strictly was he bound to take care, lest, being liberal with the king's
property, he might defraud both him and his people. And I would that
this moderation so prevailed among the nobles of the world, that they
would conduct themselves, in their private affairs, no otherwise than if
they were plebeians: but now, they seem to themselves to have no power,
unless they may prove it by their license to sin. And although Joseph,
by the king's permission, places his family amidst the best pastures;
yet he does not avail himself of the other portion of the royal
beneficence, to make his brethren keepers of the king's cattle; not only
because this privilege would have excited the envy of many against them,
but because he was unwilling to be entangled in such a snare.
7. "And Joseph brought in Jacob his father." Although Moses relates,
in a continuous narrative, that Jacob was brought to the king, yet I do
not doubt that some time had intervened; at least, till he had obtained
a place wherein he might dwell; and where he might leave his family more
safely, and with a more tranquil mind; and also, where he might refresh
himself, for a little while, after the fatigue of his journey. And
whereas he is said to have blessed Pharaoh, by this term Moses does not
mean a common and profane salutation, but the pious and holy prayer of a
servant of God. For the children of this world salute kings and princes
for the sake of honour, but, by no means, raise their thoughts to God.
Jacob acts otherwise; for he adjoins to civil reverence that pious
affection which causes him to commend the safety of the king to God. And
Jeremiah prescribes this rule to the Jews, that they should pray for the
peace of Babylon as long as they were to live in exile; because in the
peace of that land and empire their own peace would be involved. (Jer.
29: 7.) If this duty was enjoined on miserable captives, forcibly
deprived of their liberty, and torn from their own country; how much
more did Jacob owe it to a king so humane and beneficent? But of
whatever character they may be who rule over us, we are commanded to
offer up public prayers for them. (1 Tim. 2: 1.) Therefore the same
subjection to authority is required severally from each of us.
8. "How old art thou?" This familiar question proves that Jacob was
received courteously and without ceremony. But the answer is of far
greater moment, in which Jacob declares that the time of his pilgrimage
was a hundred and thirty years. For the Apostle, in his epistle to the
Hebrews, (11: 13-16,) gathers hence the memorable doctrine, that God was
not ashamed to be called the God of the patriarchs, because they had
confessed themselves to be strangers and pilgrims on the earth. Of one
man only this is mentioned; but because he had been instructed by his
forefathers, and had handed down the same instruction to his son, the
Apostle honours them all with the same eulogy. Therefore, as they were
not ashamed to wander during the whole course of their life, and to be
opprobriously called foreigners and strangers wherever they came; so God
vouchsafed to them the incomparable dignity, that they should be heirs
of heaven. But (as it has been said before) no persons ever had a more
peculiar and hereditary possession in the world, than the holy fathers
had in the land of Canaan. The Lord is said to have cast his line, in
order that he might assign to each nation its bounds: but an eternal
possession, through a continual succession of ages, was never promised
to any nation, as it was to the posterity of Abraham. In what spirit,
then, ought we to dwell in a world, where no certain repose, or fixed
abode is promised us? Moreover, this is described by Paul as the common
condition of all pious persons under the reign of Christ, that they
should "have no certain dwelling-place;" (1 Cor. 4: 11;) not that all
should be alike cast out as exiles, but because the Lord calls all his
people, as by the sound of the trumpet, to be wanderers, lest they
should become fixed in their nests on earth. Therefore, whether any one
remains in his own country, or is compelled continually to change his
place, let him diligently exercise himself in the meditation, that he is
sojourning, for a short time, upon earth, till, having completed his
course, he shall depart to the heavenly country.
9. "Few and evil have the days of the years of my life been." Jacob
may here seem to complain that he had lived but a little while, and
that, in this short space of time, he had endured many and grievous
afflictions. Why does he not rather recount the great and manifold
favors of God which formed an abundant compensation for every kind of
evil? Besides, his complaint respecting the shortness of life seems
unworthy of him; for why did he not deem a whole century and a third
part of another sufficient for him? But if any one will rightly weigh
his words, he rather expresses his own gratitude, in celebrating the
goodness of God towards his fathers. For he does not so much deplore his
own decrepitude, as he extols the vigor divinely afforded to his
fathers. Certainly it was no new and unwonted thing to see a man, at his
age, broken down and failing, and already near to the grave. Wherefore,
this comparison (as I have said) was only intended to ascribe glory to
God, whose blessing towards Abraham and Isaac had been greater than to
himself. But he does not compare himself with his fathers in sufferings,
as if they had been treated with greater indulgence; for we know that
they had been tried to the utmost with all kinds of temptations: he
merely states that he had not attained their age; as if he had said, "I,
indeed, have arrived at those years which, by others, is deemed a mature
old age, and which complete the proper term of life; but the Lord so
prolonged the life of my fathers, that they far exceeded this limit." He
makes mention of evil days, in order to show that he was not so much
broken down and consumed by years, as by labors and troubles; as if he
had said, "My senses might yet have flourished in their vigor, if my
strength had not been exhausted by continual labors, by excessive cares,
and by most grievous sufferings." We now see that nothing was less in
the mind of the holy man than to expostulate with God. Yet it may seem
absurd that he speaks of his life as being shorter than that of his
fathers. For, whence does he conjecture that so little time should still
remain for him, as to prevent him from attaining their age? Should any
one answer, that he formed this conjecture from the weakness of his
body, which was half dead; the solution will not prove satisfactory. For
Isaac had dimness of sight and trembling limbs thirty years before his
death. But it is not absurd to suppose that Jacob was every moment
giving himself over to death, as if the sepulchre were before his eyes.
He was, however, uncertain what length of time was decreed for him in
the secret counsel of God. Wherefore, being unconcerned about the
remainder of his life, he speaks just as if he were about to die on the
next day.
12. "And Joseph nourished his father, &c., according to their
families." Some explain the expression, "the mouth of the little one,"
as if Joseph nourished his father and his whole family, in the manner in
which food is conveyed to the mouths of children. These interpreters
regard the form of speech as emphatical, because, during the famine,
Jacob and his family had no more anxiety about the providing of food
than children, who cannot even stretch out their hand to receive it.
Others translate it "youth," but I know not with what meaning. Others
take it, simply, according to the proportion and number of the little
children. To me the genuine sense seems to be that he fed all, from the
greatest to the least. Therefore, there was sufficient bread for the
whole family of Jacob, because, by the care of Joseph, provision was
made to supply nourishment even to the little ones. In this manner Moses
commemorates both the clemency of God, and the piety of Joseph; for it
was an instance of uncommon attention, that these hungry husband men,
who had not a grain of corn, were entirely fed at his expense.
13. "And all the land of Canaan fainted." It was a memorable judgment
of God, that the most fertile regions, which were accustomed to supply
provisions for distant and transmarine nations, were reduced to such
poverty that they were almost consumed. The word "lahah," which Moses
uses, is explained in two ways. Some say that they were driven to
madness on account of the famine; others, that they were so destitute of
food that they fainted; but whichever method of interpretation be
approved, we see that they who had been accustomed to supply others with
food, were themselves famishing. Therefore it is not for those who
cultivate fertile lands to trust in their abundance; rather let them
acknowledge that a large supply of provision does not so much spring
from the bowels of the earth, as it distills, or rather flows down from
heaven, by the secret blessing of God. For there is no luxuriance so
great, that it is not soon exchanged for barrenness, when God sprinkles
it with salt instead of rain. Meanwhile, it is right to turn our eyes to
that special kindness of God by which he nourishes his own people in the
midst of famine, as it is said in the thirty seventh Psalm and the
nineteenth verse. If, however, God is pleased to try us with famine, we
must pray that he would prepare us to endure hunger with a meek and
equal mind, lest we should rage, like fierce, and even ravenous wild
beasts. And although it is possible that grievous commotions were raised
during the protracted scarcity, (as it is said in the old proverb that
the belly has no ears,) yet the more simple sense of the passage seems
to me to be, that the Egyptians and Canaanites had sunk under the
famine, and were lying prostrate, as if at the point of death. Moreover,
Moses pursues the history of the famine, with the intention of showing
that the prediction of Joseph was verified by the event; and that, by
his skill and industry, the greatest dangers were so well and
dexterously provided against, that Egypt ought justly to acknowledge him
as the author of its deliverance.
14. "And Joseph gathered up all the money." Moses first declares that
the Egyptian king had acted well and wisely, in committing the work of
providing corn to the sole care and authority of Joseph. He then
commends the sincere and faithful administration of Joseph himself. We
know how few persons can touch the money of kings without defiling
themselves by peculation. Amid such vast heaps of money, the opportunity
of plundering was not less than the difficulty of self-restraint. But
Moses says, that whatever money Joseph collected, he brought into the
house of the king. It was a rare and unparalleled integrity, to keep the
hands pure amidst such heaps of gold. And he would not have been able to
conduct himself with such moderation, unless his divine calling had
proved as a bridle to hold him in; for they who are restrained from
thefts and rapaciousness by worldly motives alone, would immediately put
(continued in part 24...)
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