Genesi 47:20 Commento

In this chapter we have instances, I. Of Joseph's kindness and affection to his relations, presenting his brethren first and then his father to Pharaoh (Gen 47:1-10), settling them in Goshen, and providing for them there (Gen 47:11, Gen 47:12), and paying his respects to his father when he sent for him (Gen 47:27-31). II. Of Joseph's justice between prince and people in a very critical affair, selling Pharaoh's corn to his subjects with reasonable profits to Pharaoh, and yet without any wrong to them (Gen 47:13, etc.). Thus he approved himself wise and good, both in his private and in his public capacity.

INTRODUCTION TO GENESIS 47 This chapter gives an account of the presentation of five of Joseph's brethren, and then of his father, to Pharaoh, and of what passed between them, Gen 47:1; of Joseph's settlement of them, according to the direction of Pharaoh, in the land of Rameses in Goshen, and of his provision for them there, Gen 47:11; of his getting into his hands, for Pharaoh, the money, cattle, and lands, of the Egyptians, excepting the lands belonging to the priests, for corn he had supplied them with, Gen 47:13; of his giving them seed to sow with, on condition of Pharaoh's having a fifth part of the produce, Gen 47:23, of the increase of Jacob's substance in Egypt, and that of his children; of the time of his living there, and his approaching death, when he called Joseph to him, and obliged him by an oath to bury him in the burying place of his fathers, Gen 47:27.

And as for the people, he removed them,.... From the places where they dwelt, that it might appear they had no more property there, and might forget it, and be more willing to pay rent elsewhere; and their posterity hereafter could have no notion of its being theirs, or plead prescription; and besides, by such a removal and separation of the inhabitants of cities, some to one place, and some to another, sedition and mutiny might be prevented: he had them to cities, from one end of the borders of Egypt, even unto the other end thereof; according to the Targums of Jonathan and Jerusalem, those that dwelt in provinces, or in country towns and villages, he removed to cities, and those that dwelt in cities he removed into provinces, and placed them at the utmost distance from their former habitations, for the reasons before given; and the above Targums suggest another reason, to teach the Egyptians not to reproach the Israelites with being exiles and strangers, when they were all of them removed from their native places, and were strangers, where they were.

It seems to me that censure of the Egyptians is contained also in this statement. For you would not easily find it written of the Hebrews that “the famine prevailed over them.” For although it is written that “the famine prevailed over the land,” nevertheless it is not written that famine prevailed over Jacob or his sons, as it is said of the Egyptians, that “the famine prevailed over them.” For although famine should come also to the just, nevertheless it does not prevail over them. For this reason the just glory in famine, as Paul is found to rejoice cheerfully in sufferings of this kind when he says, “In hunger and thirst, in cold and nakedness.” What therefore is an exercise of virtue for the just is a penalty of sin for the unjust.For it is written also in the times of Abraham that “there came a famine in the country, and Abraham went down to Egypt to dwell there, since the famine prevailed in the land.” And certainly if, as some think, the text of the divine Scripture was composed carelessly and awkwardly, it could have said that Abraham went down to Egypt to dwell there because the famine prevailed over him. But observe how great a distinction the divine word uses, how great a caution it employs. When it speaks of the saints it says the famine had prevailed “over the land”; when it speaks of the unjust it says they were held by the famine. Famine therefore prevailed over neither Abraham nor Jacob nor their sons. But also if it should prevail it is said to prevail “over the land.” And in the times of Isaac no less it is written: “A famine came in the land, besides that former famine which came in the times of Abraham.” But the famine was unable to prevail over Isaac to such an extent that the Lord says to him, “Do not go down into Egypt, but dwell in the land which I shall show you, and dwell in it, and I will be with you.” In accordance with this observation, in my opinion, long after that time the prophet said, “I have been young and now am old, and I have not seen the just forsaken nor his seed seeking bread.” And elsewhere: “The Lord will not strike down the just soul with famine.” From all these texts it is declared that the earth indeed can suffer famine and those who “mind earthly things.” But they can never be oppressed by the fasting of famine whose is that bread that “they should do the will of the Father who is in heaven” and whose soul that “bread which comes down from heaven” nourishes. For this reason, therefore, the divine Scripture carefully does not say that those were held by famine who it knew possessed knowledge of God and to whom the food of the heavenly wisdom was offered.

Since you see, therefore, that an observation of this kind is preserved correctly in almost all the texts of holy Scripture, interpret these words in their figurative and allegorical meaning, which we are taught by the words of the prophets themselves no less. For one of the twelve prophets proclaims clearly and manifestly in a simple statement that a spiritual famine is intended, when he says, “Behold the days come, says the Lord, and I will send forth a famine on the land, not a famine of bread or thirst for water but a famine for hearing the word of the Lord.”Do you see what the famine is which prevails over sinners? Do you see what the famine is which prevails over the land? For they who are of the earth and “mind earthly things” and cannot “perceive what things are of the Spirit of God” suffer “a famine of the word of God.” They do not hear the commands of the law; they do not know the reproaches of the prophets. They are ignorant of the apostolic consolations. They do not experience the medicine of the gospel. And for this reason it is said rightly of them: “Famine prevailed over the land.” But for the just and “those who meditate on the law” of the Lord “day and night,” “wisdom prepares her table, she kills her victims, she mixes her wine in the mixing bowl and calls with a loud voice,” not that all may come, not that the abounding, not that the rich or that the wise of this world may turn aside to her. But “if there are those,” Scripture says, “who are weak in understanding, let them come to me.” That is, if there are those who are “lowly in heart,” who have learned from Christ “to be meek and lowly in heart” (which elsewhere is called “poor in spirit”) but rich in faith, these gather at the feasts of wisdom and, refreshed by her banquets, they drive out the famine which “prevails over the land.”

Joseph informs Pharaoh that his father and brethren are arrived in Goshen, Gen 47:1. He presents five of his brethren before the king, Gen 47:2, who questions them concerning their occupation; they inform him that they are shepherds, and request permission to dwell in the land of Goshen, Gen 47:3, Gen 47:4. Pharaoh consents, and desires that some of the most active of them should be made rulers over his cattle, Gen 47:5, Gen 47:6. Joseph presents his father to Pharaoh, Gen 47:7, who questions him concerning his age, Gen 47:8, to which Jacob returns an affecting answer, and blesses Pharaoh, Gen 47:9, Gen 47:10. Joseph places his father and family in the land of Rameses, (Goshen), and furnishes them with provisions, Gen 47:11, Gen 47:12. The famine prevailing in the land, the Egyptians deliver up all their money to Joseph to get food, Gen 47:13-15. The next year they bring their cattle, Gen 47:16, Gen 47:17. The third, their lands and their persons, Gen 47:18-21. The land of the priests Joseph does not buy, as it was a royal grant to them from Pharaoh, Gen 47:22. The people receive seed to sow the land on condition that they shall give a fifth part of the produce to the king, Gen 47:23, Gen 47:24. The people agree, and Joseph makes it a law all over Egypt, Gen 47:25, Gen 47:26. The Israelites multiply exceedingly, Gen 47:27. Jacob, having lived seventeen years in Goshen, and being one hundred and forty-seven years old, Gen 47:28, makes Joseph promise not to bury him in Egypt, but in Canaan, Gen 47:29, Gen 47:30. Joseph promises and confirms it with an oath, Gen 47:31.

JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31) Joseph . . . told Pharaoh, My father and my brethren--Joseph furnishes a beautiful example of a man who could bear equally well the extremes of prosperity and adversity. High as he was, he did not forget that he had a superior. Dearly as he loved his father and anxiously as he desired to provide for the whole family, he would not go into the arrangements he had planned for their stay in Goshen until he had obtained the sanction of his royal master.

When Joseph had announced to Pharaoh the arrival of his relations in Goshen, he presented five out of the whole number of his brethren (אחיו מקצה; on קצה see Gen 19:4) to the king.