Genesis 47:1-31 (3)

Genesis 47:1-31 (3)

23. Then Joseph said unto the people. Here Moses describes the singular humanity of Joseph, which, as it then repressed all complaints, so, at this time, it justly dispels and refutes the calumnies with which he is assailed. The men, who were entirely destitute, and, in a sense, exiles, he reinstates in their possessions, on the most equitable condition, that they should pay a fifth part of the produce to the king. It is well known that formerly, in various places, kings have demanded by law the payment of tenths; but that, in the time of war, they doubled this tax. Therefore, what injury, can we say, was done to the Egyptians, when Joseph burdened the land, bought for the king, with a fifth part of its income; especially seeing that country is so much richer than others, that with less labor than elsewhere, it brings forth fruit for the maintenance of its cultivators? Should any one object that the king would have acted more frankly had he taken the fifth part of the land; the answer is obvious, that this was useful not only as an example, but also, for the purpose of quieting the people, by shutting the mouths of the captious. And certainly this indirect method, by which Joseph introduced the tax of a fifth part, had no other object than that of inducing the Egyptians to cultivate their lands with more alacrity, when they were convinced that, by such a compact, they were treated with clemency. And to this effect was their confession, which is recorded by Moses, expressed. For, first, they acknowledge that they owe their lives to him; secondly, they do not refuse to be the servants of the king. Whence we gather, that the holy man so conducted himself between the two parties, as greatly to enrich the king, without oppressing the people by tyranny. And I wish that all governors would practice this moderation, that they would only so far study the advantage of kings, as could be done without injury to the people. There is a celebrated saying of Tiberius Caesar, which savored little of tyranny, though he appears to have been a sanguinary and insatiable tyrant, that it is the part of a shepherd to shear the flock, but not to tear off the skin. At this day, however, kings do not believe that they rule freely, unless they not only flay their subjects, but entirely devour them. For they do not generally invest any with authority, except those who are sworn to the practice of slaughter. So much the more does the clemency of Joseph deserve praise, who so administered the affairs of Egypt, as to render the immense gains of the king compatible with a tolerable condition of the people.

27. And Israel dwelt in the land. Moses does not mean that Jacob and his sons were proprietors of that land which Pharaoh had granted them as a dwelling-place, in the same manner in which the other parts of Egypt were given to the inhabitants for a perpetual possession: but that they dwelt there commodiously for a time, and thus were in possession by favor, provided they continued to be peaceable. Hence the cause that they so greatly increased, in a very short space of time. Therefore, what is here related by Moses belongs to the history of the following period; and he now returns to the proper thread of his narrative, in which he purposed to show how God protected his Church from many deaths; and not that only, but wonderfully exalted it by his own secret power.

28. And Jacob lived. It was no common source of temptation to the holy old man, to be an exile from the land of Canaan, for so many years. Be it so, that on account of the famine, he was compelled to go to Egypt; why could he not return when the fifth year was passed? For he did not stupidly lie there in a state of torpor, but he remained quiet, because free egress was not allowed him. Wherefore, also, in this respect, God did not lightly exercise his patience. For, however sweet might be the delights of Egypt, yet he was more than miserable to be deprived of the sight of that land which was the lively figure of his celestial country. With the men of this world, indeed, earthly advantage would have prevailed: but such was the piety of the holy man, that the profit of the flesh weighed nothing against the loss of spiritual good. But he was more deeply wounded, when he saw his death approaching: because, not only was he himself deprived of the inheritance promised to him, but he was leaving his sons, of doubtful, or at least of feeble, faith, buried in Egypt as in a sepulcher. Moreover, his example is proposed to us, that our minds may not languish or become enfeebled by the weariness of a protracted warfare: yea, the more Satan attempts to depress them to the earth, the more fervently let them look and soar towards heaven.

29. And he called his son Joseph. Hence we infer, not only the anxiety of Jacob, but his invincible magnanimity. It is a proof of great courage, that none of the wealth or the pleasures of Egypt could so allure him, as to prevent him from sighing for the land of Canaan, in which he had always passed a painful and laborious life. But the constancy of his faith appeared still more excellent, when he, commanding his dead body to be carried back to Canaan, encouraged his sons to hope for deliverance. Thus it happened that he, being dead, animated those who were alive and remained, as with the sound of a trumpet. For, to what purpose was this great care respecting his sepulture, except that the promise of God might be confirmed to his posterity? Therefore, though his faith was tossed as upon the waves, yet it was so far from suffering shipwreck, that it conducted others into the haven. Moreover, he demands an oath from his son Joseph, not so much on account of distrust, as to show that a matter of the greatest consequence was in hand. Certainly he would not, by lightly swearing, profane the name of God: but the more sacred and solemn the promise was, the more ought all his sons to remember, that it was of great importance that his body should be carried to the sepulcher of his fathers. It is also probable that he prudently thought of alleviating any enmity which might be excited against his son Joseph. For he knew that this choice of his sepulcher would be, by no means, gratifying to the Egyptians; seeing it seemed like casting a reproach on their whole kingdom. This stranger, forsooth, as if he could find no fit place for his body in this splendid and noble country, wishes to be buried in the land of Canaan. Therefore, in order that Joseph might more freely dare to ask, and might more easily obtain, this favor from the king, Jacob binds him by an oath. And certainly Joseph afterwards makes use of this pretext, to avoid giving offense. This also was the reason why he required Joseph to do for him that last office, which was a duty devolving on the brothers in common; for such a favor would scarcely have been granted to the rest; and they would not have ventured on the act, unless permission had been obtained. But, as strangers and mean men, they had neither favor nor authority. Besides, it was especially necessary for Joseph to be on his guard, lest becoming ensnared by the allurements of Egypt, he should gradually forsake his own kindred. It must, however, be known, that the solemnity of an oath was designedly interposed by Jacob, to show that he did not, in vain, desire for himself, a sepulcher in the land where he had met with an unfavorable reception; where he had endured many sufferings; and from which, at length, being expelled by hunger, he had become an exile. As to his commanding the hand to be put under his thigh, we have explained what this symbol means in Genesis 24:2

30. But I will lie with my fathers It appears from this passage, that the word “sleep,” whenever it is put for “die,” does not refer to the soul, but to the body. For, what did it concern him, to be buried with his fathers in the double cave, unless to testify that he was associated with them after death? And by what bond were he and they joined together, except this, that not even death itself could extinguish the power of their faith; which would seem to utter this voice from the same sepulcher, Now also we have a common inheritance.

Note 188. Dormaim, “I will sleep.”

Note 189. The cave of Machpelah. See above, on Genesis 23:9. — Ed.

31. And Israel bowed himself upon the bed’s head. By this expression, Moses again affirms that Jacob esteemed it a singular kindness, that his son should have promised to do what he had required respecting his burial. For he exerts his weak body as much as he is able, in order to give thanks unto God, as if he had obtained something most desirable. He is said to have worshipped towards the head of his bed: because, seeing he was quite unable to rise from the bed on which he lay, he yet composed himself with a solemn air in the attitude of one who was praying. The same is recorded of David (1 Kings 1:47) when, having obtained his last wish, he celebrates the grace of God. The Greeks have translated it, at the top of his staff: which the Apostle has followed in the Epistle to the Hebrews, (Hebrews 11:21.) And though the interpreters seem to have been deceived by the similitude of words; because, with the Hebrews, מוטה (mitah) signifies “bed,” מוטה (motah,) “a staff;” yet the Apostle allows himself to cite the passage as it was then commonly used, lest he might offend unskillful readers, without necessity. Moreover, they who expound the words to mean that Jacob worshipped the scepter of his son, absurdly trifle. The exposition of others, that he bowed his head, leaning on the top of his staff, is, to say the least, tolerable. But since there is no ambiguity in the words of Moses, let it suffice to keep in memory what I have said, that, by this ceremony, he openly manifested the greatness of his joy.

Note 190. The reasoning of Calvin, besides being in every respect unsatisfactory, is founded on a misquotation of the original. He appears to have put down the words from memory, or else his transcriber has made the mistake for him. The only difference between the words rendered “a bed” and a “staff” lies in the Masoretic punctuation; of which, it is well known, the authority is disputed. Perhaps one of the strongest arguments on the side of those opposed to the points, is derived from this passage and the Apostle’s interpretation of it. If the word is not pointed, then it may mean either a bed or a staff; if, on the other hand, the present points are of equal authority with the text, the Apostle has quoted it wrong. The latter supposition is not to be endured. It seems to follow, then, that the original was either not pointed, or the copy used by St. Paul was pointed differently from the present text, or he knew that the points were not to be relied upon, for giving the precise meaning of the Holy Spirit in the word. — Ed.