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47 So Joseph went and told Pharaoh, “My father and my brothers, with their flocks and herds and all that they possess, have come from the land of Canaan; they are now in the land of Goshen.” 2From among his brothers he took five men and presented them to Pharaoh. 3Pharaoh said to his brothers, “What is your occupation?” And they said to Pharaoh, “Your servants are shepherds, as our ancestors were.” 4They said to Pharaoh, “We have come to reside as aliens in the land; for there is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. Now, we ask you, let your servants settle in the land of Goshen.” 5Then Pharaoh said to Joseph, “Your father and your brothers have come to you. 6The land of Egypt is before you; settle your father and your brothers in the best part of the land; let them live in the land of Goshen; and if you know that there are capable men among them, put them in charge of my livestock.” 7 Then Joseph brought in his father Jacob, and presented him before Pharaoh, and Jacob blessed Pharaoh. 8Pharaoh said to Jacob, “How many are the years of your life?” 9Jacob said to Pharaoh, “The years of my earthly sojourn are one hundred thirty; few and hard have been the years of my life. They do not compare with the years of the life of my ancestors during their long sojourn.” 10Then Jacob blessed Pharaoh, and went out from the presence of Pharaoh. 11Joseph settled his father and his brothers, and granted them a holding in the land of Egypt, in the best part of the land, in the land of Rameses, as Pharaoh had instructed. 12And Joseph provided his father, his brothers, and all his father’s household with food, according to the number of their dependents. The Famine in Egypt13 Now there was no food in all the land, for the famine was very severe. The land of Egypt and the land of Canaan languished because of the famine. 14Joseph collected all the money to be found in the land of Egypt and in the land of Canaan, in exchange for the grain that they bought; and Joseph brought the money into Pharaoh’s house. 15When the money from the land of Egypt and from the land of Canaan was spent, all the Egyptians came to Joseph, and said, “Give us food! Why should we die before your eyes? For our money is gone.” 16And Joseph answered, “Give me your livestock, and I will give you food in exchange for your livestock, if your money is gone.” 17So they brought their livestock to Joseph; and Joseph gave them food in exchange for the horses, the flocks, the herds, and the donkeys. That year he supplied them with food in exchange for all their livestock. 18When that year was ended, they came to him the following year, and said to him, “We can not hide from my lord that our money is all spent; and the herds of cattle are my lord’s. There is nothing left in the sight of my lord but our bodies and our lands. 19Shall we die before your eyes, both we and our land? Buy us and our land in exchange for food. We with our land will become slaves to Pharaoh; just give us seed, so that we may live and not die, and that the land may not become desolate.” 20 So Joseph bought all the land of Egypt for Pharaoh. All the Egyptians sold their fields, because the famine was severe upon them; and the land became Pharaoh’s. 21As for the people, he made slaves of them from one end of Egypt to the other. 22Only the land of the priests he did not buy; for the priests had a fixed allowance from Pharaoh, and lived on the allowance that Pharaoh gave them; therefore they did not sell their land. 23Then Joseph said to the people, “Now that I have this day bought you and your land for Pharaoh, here is seed for you; sow the land. 24And at the harvests you shall give one-fifth to Pharaoh, and four-fifths shall be your own, as seed for the field and as food for yourselves and your households, and as food for your little ones.” 25They said, “You have saved our lives; may it please my lord, we will be slaves to Pharaoh.” 26So Joseph made it a statute concerning the land of Egypt, and it stands to this day, that Pharaoh should have the fifth. The land of the priests alone did not become Pharaoh’s. The Last Days of Jacob27 Thus Israel settled in the land of Egypt, in the region of Goshen; and they gained possessions in it, and were fruitful and multiplied exceedingly. 28Jacob lived in the land of Egypt seventeen years; so the days of Jacob, the years of his life, were one hundred forty-seven years. 29 When the time of Israel’s death drew near, he called his son Joseph and said to him, “If I have found favor with you, put your hand under my thigh and promise to deal loyally and truly with me. Do not bury me in Egypt. 30When I lie down with my ancestors, carry me out of Egypt and bury me in their burial place.” He answered, “I will do as you have said.” 31And he said, “Swear to me”; and he swore to him. Then Israel bowed himself on the head of his bed. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
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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,”183183 Quod Joseph quinque ex fratrum extremitate adduxit In the text Calvin has it, “Et de extremis fratribus suis cepit quinque viros.” The English version renders the passage, “some of his brethren.” Other interpreters, a “definite part.” Gesenius, however, translates the term מקצה, “from the whole;” which perhaps gives the best sense. “And he took from the whole number of his brethren, five men, and presented them unto Pharaoh.” — Ed 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 קצה (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 labor 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 honor 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 honor, 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 (Genesis 47:4) 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. |