23 And the sons of Dan; *Hushim. 24 And the sons of Naphtali; Jahzeel and Guni, and Gezer, and Shillem.

25 These are the sons of Bilhah, which Laban gave unto Rachel his daughter; and she bare these unto Jacob: all the souls were seven.

26 All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob's sons' wives, all the souls were threescore and six.

27 And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore

and ten.P

28 And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.

29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and presented himself unto him: and he fell on his neck, and wept on his neck a good while.

30 And Israel said unto Joseph, Now let me die,' since I have seen thy face, because thou art yet alive.

31 And Joseph said unto his brethren, and unto his father's house, I will go up, and show Pharaoh,

• or, Shuham. Num. 26. 42. c. 29. 20. † thigh. p Deut. 10. 22. Acts 7. 14. g c. 31. 11. c. 47. 1. c. 45. 14.

to Egypt." 2. His family, all his seed, v. 7. It is probable that they had continued to live together in common with their father; and therefore, when he went, they all went; which perhaps they were the more willing to do, because, though they had heard that the land of Canaan was promised them, yet, to this day, they had none of it in possession. We have here a particular account of the names of Jacob's family; his sons' sons, most of which are afterward mentioned as heads of houses in the several tribes. See Num. 26. 5, &c. Bishop Patrick observes, that Issachar called his eldest son Tula, which signifies a worm, probably, because, when he was born, he was a very little weak child, a worm, and no man, not likely to live; and yet there sprang from him a very numerous offspring, 1 Chr. 7. 2. Note, Living and dying do not go by probability. The whole number that went down into Egypt were sixty-six, (v. 26,) to which add Joseph and his two sons, who were there before, and Jacob himself, the head of the family, and you have the number of seventy, v. 27. The LXX. makes them seventyfive, and Stephen follows it, Acts 7. 14. The reason of which we leave to the conjecture of the critics; but let us observe, (1.) That masters of families ought to take care of all under their charge, and to provide for those of their own house, food convenient both for body and soul; when Jacob himself removed to a land of plenty, he would not leave any of his children behind him to starve in a barren land. 2. Though the accomplishment of promises is always sure, yet it is often slow. It was now 215 years since God had promised Abraham to make of him a great nation, (ch. 12. 2;) and yet that branch of his seed on which the promise was entailed, was as yet increased but to seventy, of which this particular account is kept, that the power of God in multiplying these seventy to so vast a multitude, even in Egypt, may appear the more illustrious; when he pleases, a little one shall become a thousand, Is. 60. 22.

V. 28-34. I. We have here the joyful meeting between Jacob and his son Joseph; in which observe,

1. Jacob's prudence in sending Judah before him to Joseph, to give him notice of his arrival in Goshen. This was a piece of respect owing to the government, under the protection of which these strangers were come to put themselves, v. 28. We should be very careful not to give offence to any, especially not to the higher powers.

2. Joseph's filial respect to him. He went in his chariot to meet him, and in the interview showed, (1.) How much he honoured him; he presented himself unto him. Note, It is the duty of children to reverence their parents, yea, though Providence, as to outward condition, has advanced them above their parents. (2.) How much he loved him; time did not wear out the sense of his obligations, but his tears which he shed abundantly upon his father's neck, for joy to see him, were real indications of the sincere and strong affection he had for him. See how near sorrow and joy are to each other in this world, when tears serve for the expressions of both: in the other world, weeping will be restrained to sorrow only; in heaven there is perfect joy, but no tears of joy; all tears, even those, shall there be wiped away, because the joys there are, as no joys here are, without

* Dr. Doddridge's solution is this-" Stephen speaks of all that went down with him, (Jacob,) and so excludes Jacob himself, and the two afterward born, (Hezron and Hamul,) and Joseph and his children, which reduces the number thus: The eleven brethren, with Dinah their sister, and fifty-two that had descended from them, amount to sixty-four; to which adding eleven wives, (some of the patriarchs having, probably, buried theirs, and but few of their children being yet married,) they amount in all to seventyfive."-ED.

and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come

unto me;

32 And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have. 33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation? 34 That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers; that ye may dwell in the land of Goshen: for every shepherd is an abomination "unto the Egyptians.

CHAPTER XLVII.

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, (v. 110,) settling them in Goshen, and providing for them there, (v. 11, 12,) and paying his respects to his father when he sent for him, v. 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, v. 13-26. Thus he approved himself wise and good, both in his private and in his public capacity.

HEN Josepn came and to a Pharaon, ana said, and their herds, and all that they have, are come

any allay. It was observed, when Joseph embraced Benjamin, that he wept upon his neck, but when he embraced his father, he wept upon his neck a good while; his brother Benjamin was dear, but his father Jacob must be dearer.

3. Jacob's great satisfaction in this meeting; (v. 30,) Now let me die. Not but that it was further desirable to live with Joseph, and to see his honour and usefulness; but he had so much pleasure and satisfaction in this first meeting, that he thought it too much to desire or expect any more in this world, where our comforts must always be imperfect. Jacob wished to die immediately, and yet lived seventeen years longer, which, as our lives go now, is a considerable part of a man's age. Note, Death will not always come just when we call for it, whether in a passion of sorrow, or in a passion of joy. Our times are in God's hand, and not in our own; we must die just when God pleases, and not either just when we are surfeited with the pleasures of life, or just when we are overwhelmed with its griefs.

II. We have here Joseph's prudent care concerning his brethren's settlement. It was justice to Pharaoh, to let him know that such a colony was come to settle in his dominions. Note, If others repose a confidence in us, we must not be so base and disingenuous, as to abuse it by imposing upon them. If Jacob and his family should come to be a charge to the Egyptians, yet it should never be said, that they came among them clandestinely and by stealth. Thus Joseph took care to pay his respects to Pharaoh, v. 31. But how shall he dispose of his brethren? Time was, when they were contriving to be rid of him; now he is contriving to settle them to their satisfaction and advantage; this is rendering good for evil. Now, 1. He would have them to live by themselves, separate as much as might be from the Egyptians, in the land of Goshen, which lay nearest to Canaan, and which perhaps was more thinly peopled by the Egyptians, and well furnished with pastures for cattle. He desired they might live separately, that they might be in less danger both of being infected by the vices of the Egyptians, and of being insulted by the malice of the Egyptians. Shepherds, it seems, were an abomination to the Egyptians, that is, they looked upon them with contempt, and scorned to converse with them; and he would not send for his brethren to Egypt to be trampled upon. And yet, 2. He would have them to continue shepherds, and not to be ashamed to own that as their occupation before Pharaoh. He could have employed them under himself in the corn trade, or perhaps, by his interest in the king, might have procured places for them at court or in the army, and some of them at least, were deserving enough; but such preferments would have exposed them to the envy of the Egyptians, and would have tempted them to forget Canaan, and the promise made unto their fathers; therefore he contrives to continue them in their old employment. Note, (1.) An honest calling is no disparagement, nor ought we to account it so either in ourselves, or in our relations, but rather reckon it a shame to be idle, or to have nothing to do. (2.) It is generally best for people to abide in the callings that they have been bred to, and used to, 1 Cor. 7. 24. What employment and condition God, in his providence, has allotted for us, let us accommodate ourselves to, and satisfy ourselves with, and not mind high things. It is better to be the credit of a mean post than the shame of a high one.

out of the land of Canaan; ana, 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.

b c. 46. 28. e Acts 7. 13. d Jon. 1. 8. e Am. 7. 11. fc. 15. 13. Ps. 105, 23. Is. 32. 4. g 1 Chr. 27. 29. Prov. 22. 29. h Pet. 2. 17.

Deut. 26. 5. • many are

to Egypt, yet he would not suffer him to settle, till he had given notice of it to Pharaoh, v. 1. Christ, or Joseph, disposes of his followers in his kingdom as it is prepared of his Father, saying, It is not mine to give, Matt. 20. 23.

II. The respect Joseph, as a brother, showed to his brethren, notwithstanding all the unkindness he had formerly received from them.

1. Though he was a great man, and they were comparatively mean and despicable, especially in Egypt, yet he owned them. Let those that are rich and great in the world, learn hence not to overlook or despise their poor relations. Every branch of the tree is not a top branch; but, because it is a lower branch, is it therefore not of the tree? Our Lord Jesus, like Joseph here, is not ashamed to call us brethren.

2. They being strangers and no courtiers, he introduced some of them to Pharaoh, to kiss his hand, as we say, intending thereby to put an honour upon them among the Egyptians. Thus Christ presents his brethren in the court of heaven, and | improves his interest for them, though in themselves unworthy, and an abomination to the Egyptians. Being presented to Pharaoh, according to the instructions which Joseph had given them, they tell him, (1.) What was their business; that they were shepherds, v. 3. Pharaoh asked them, (and Joseph knew it would be one of his first questions, ch. 46. 33,) What is your occupation? He takes it for granted they had something to do; else Egypt should be no place for them, no harbour for idle vagrants. If they would not work, they should not eat of his bread in this time of scarcity. Note, [1.] All that have a place in the world, should have an employment in it according to their capacity, some occupation or other, mental or manual. Those that need not work for their bread, yet must have something to do, to keep them from idleness. [2.] Magistrates should inquire into the occupation of their subjects, as those that have the care of the public welfare; for idle people are as drones in the hive, unprofitable burdens of the commonwealth. (2.) What was their business in Egypt; to sojourn in the land, (v. 4,) not to settle there for ever, only to sojourn there for a time, while the famine prevailed in Canaan, which lay high, so that it was not habitable for shepherds, the grass being burnt up much more than in Egypt, which lay low, and where the corn chiefly failed, while there was tolerably good pasture.

3. He obtained for them a grant of a settlement in the land of Goshen, v. 5, 6. This was an instance of Pharaoh's gratitude to Joseph; because he had been such a blessing to him and his kingdom, he would be kind to his relations, purely for his sake. He offered them preferment as shepherds over his cattle, provided they were men of activity; for it is the man who is diligent in his business, that shall stand before kings. And whatever our profession or employment is, we should aim to be excellent in it, and to prove ourselves ingenious and industrious. III. The respect Joseph, as a son, showed to his father. 1. He presented him to Pharaoh, v. 7. And here, (1.) Pharaoh asks Jacob a common question; How old art thou? v. 8. A question usually put to old men, for it is natural to us to admire old age, and to reverence it, (Lev. 19. 32,) as it is very unnatural and unbecoming to despise it, Is. 3. 5. Jacob's countenance, no doubt, showed him to be very old; for he had been a man of labour and sorrow: in Egypt, people were not so long-lived as in Canaan, and therefore Pharaoh looks upon Jacob with wonder; he was a show in his court. When we are reflecting upon ourselves, this should come into the account; "How old are we?"

(2.) Jacob gives Pharaoh an uncommon answer, v. 9. He speaks as became a patriarch, with an air of seriousnesss, for the instruction of Pharaoh. Though our speech be not always of grace, yet it must be always with grace. Observe

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

the days of the years of thy life? i c. 25. 7, 8. 35. 28. k ver. 6. Ex. 1. 11. t according to the little ones; or, as a little child is nourished. c. 41.30, 31. here, [1.] He calls his life a pilgrimage, looking upon himself as a stranger in this world, and a traveller towards another world; this earth his inn, not his home. To this the apostle refers; (Heb. 11. 13,) They confessed that they were strangers and pilgrims. He not only reckoned himself a pilgrim, now that he was in Egypt, a strange country in which he never was before; but his life, even in the land of his nativity, was a pilgrimage, and those who so reckon it can the better bear the inconvenience of banishment from their native soil; they are but pilgrims still, and so they were always. [2] He reckons his life by days; for even so, it is soon reckoned, and we are not sure of the continuance of it for a day to an end, but may be turned out of this tabernacle at less than an hour's warning. Let us therefore number our days, (Ps. 90. 12,) and measure them, Ps. 39. 4. [3.] The character he gives of them was, First, That they were few. Though he had now lived one hundred and thirty years, they seemed to him but a few days, in comparison with the days of eternity, the eternal God, and the eternal state, in which a thousand years (longer than ever any man lived) are but as one day. Secondly, That they were evil; this is true concerning man in general, (Job 14. 1;) he is of few days, and full of trouble; since his days are evil, it is well they are few; Jacob's life, particularly, had been made up of evil days; and the pleasantest days of his life were yet before him. Thirdly, That they were short of the days of his fathers; not so many, not so pleasant, as their days. Old age came sooner upon him than it had done upon some of his ancestors. As the young man should not be proud of his strength or beauty, so the old man should not be proud of his age, and the crown of his hoary hairs, though others justly reverence it; for those who are accounted very old, attain not to the years of the patriarchs. The hoary head is then only a crown of glory, when it is found in the way of righteousness. (3.) Jacob both addresses himself to Pharaoh, and takes leave of him with a blessing, v. 7, Jacob blessed Pharaoh, and again, v. 10, which was not only an act of civility, (he paid him respect, and returned him thanks for his kindness,) but an act of piety, he prayed for him, as one having the authority of a prophet and a patriarch. Though in worldly wealth, Pharaoh was the greater, yet in interest with God, Jacob was the greater: he was God's anointed, Ps. 105, 15. And a patriarch's blessing was not a thing to be despised, no, not by a potent prince. Darius valued the prayers of the church for himself and for his sons, Ezra 6. 10. Pharaoh kindly received Jacob, and, whether in the name of a prophet or no, thus he had a prophet's reward, which sufficiently recompensed him, not only for his courteous converse with him, but for all the other kindnesses he showed to him and his.

2. He provided well for him and his; placed him in Goshen, (v. 11,) nourished him and all his with food convenient for them, v. 12. This bespeaks not only Joseph a good man, who took this tender care of his poor relations, but God a good God, who raised him up for this purpose, and put him into a capacity of doing it, as Esther came to the kingdom for such a time as this. What God here did for Jacob, he has, in effect, promised to do for all his, that serve him and trust in him, Ps. 37. 19, In the days of famine they shall be satisfied.

V. 13-26. Care being taken of Jacob and his family, the preservation of which was especially designed by Providence in Joseph's advancement, an account is now given of the saving of the kingdom of Egypt too from ruin; for God is King of nations, as well as King of saints, and provideth food for all flesh. Joseph now returns to the management of that great trust which Pharaoh had lodged in his hand. It would have been pleasing enough to him to have gone and lived with his father and brethren in Goshen; but his employment would not permit it. When he had seen his father, and seen him well

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 aught 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

⚫ied. a Job 2. 4. Lam. 1. 11. for, princes. n Ezra 7, 24. settled, he applied himself as closely as ever to the execution of his office. Note, Even natural affection must give way to necessary business. Parents and children must be content to be absent one from another, when it is necessary, on either side, for the service of God, or their generation. In Joseph's transactions with the Egyptians, observe,

I, The great extremity that Egypt, and the parts adjacent, were reduced to by the famine. There was no bread, and they fainted, (v. 13,) they were ready to die, v. 15, 19. 1. See here what a dependence we have upon God's providence; if that suspend its usual favours but for a while, we die, we perish, we all perish. All our wealth would not keep us from starving, if the rain of heaven were but withheld for two or three years. See how much we lie at God's mercy, and let us keep ourselves always in his love. 2. See how much we smart by our own improvidence; if all the Egyptians had done for themselves in the seven years of plenty, as Joseph did for Pharaoh, they had not been now in these straits; but they regarded not the warning they had of the years of famine, concluding that to-morrow shall be as this day, next year as this, and much more abundant. Note, Because man knows not his time, (his time of gathering when he has it,) therefore his misery is great upon him, when the spending time comes, Ec. 8. 6, 7. 3. See how early God put a difference between the Egyptians and the Israelites, as afterwards in the plagues, Ex. 8. 22.-9. 4, 26.— 10. 23. Jacob and his family, though strangers, were plentifully fed on free cost, while the Egyptians were dying for want. Seo Is. 65. 13. My servants shall eat, but ye shall be hungry. Happy art thou, O Israel, Whoever wants, God's children shall not, Ps. 34, 10.

II. The price they were come up to, for their supply, in this exigence. 1. They parted with all their money, which they had hoarded up, v. 14. Silver and gold would not feed them, they must have corn. All the money of the kingdom was by this means brought into the exchequer. 2. When the money failed, they parted with all their cattle, those for labour, as the horses and asses; and those for food, as the flocks and the herds, v. 17. By this it should seem, that we may better live upon bread without flesh, than upon flesh without bread. We may suppose they parted the more easily with their cattle, because they had little or no grass for them; and now Pharaoh saw in reality what he had before seen in vision, nothing but lean kine. 3. When they had sold their stocks off their land, it was easy to persuade themselves (rather than starve) to sell their land too; for what good would that do them, when they had neither corn to sow it, nor cattle to eat it? They therefore sold that next, for a further supply of corn. 4. When their land was sold, so that they had nothing to live on, they must of course sell themselves, that they might live purely upon their labour, and hold their lands by the base tenure of villanage, at the courtesy of the crown. Note, Skin for skin, and all that a man hath, even liberty and property, (those darling twins,) will he give for his life; for that is sweet. There are few, (though perhaps there are some,) who would even dare to die, rather than live in slavery and dependence on an arbitrary power. And perhaps there are those who, in that case, could die by the sword, in a heat, who yet could not deliberately die by famine, which is much worse, Lam. 4. 9. Now it was a great mercy to the Egyptians, that, in this distress, they could have corn at any rate; if they had all died for hunger, their lands perhaps would have escheated to the crown of course, for want of heirs; they therefore resolved to make the best of bad.

III, The method which Joseph took to accommodate the

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.

tor, princes, o Ex. 1. 7, 12. Deut. 10. 22. Neh. 9. 23. matter between prince and people, so that the prince might have his just advantage, and yet the people not be quite ruined. 1. For their lands, he needed not come to any bargain with them, while the years of famine lasted; but when these were over, (for God will not contend for ever, nor will he be always wroth,) he came to an agreement, which it seems, both sides were pleased with, that the people should occupy and enjoy the lands, as he thought fit to assign them, and should have seed to sow them with out of the king's stores, for their own proper use and behoof, yielding and paying only a fifth part of the yearly profits as a chief rent to the crown. This became a standing law, v. 26. And it was a very good bargain to have food for their lands, when otherwise they and theirs must have starved, and then to have lands again upon such easy terms. Note, Those ministers of state are worthy of double honour both for wisdom and integrity, that keep the balance even between prince and people, so that liberty and property may not intrench upon prerogative, nor the prerogative bear hard upon liberty and property: in the multitude of such counsellors there is safety. If afterward the Egyptians thought it hard to pay so great a duty to the king out of their lands, they must remember, not only how just, but how kind, the first imposing of it was. They might thankfully pay a fifth where all was due. It is observable, how faithful Joseph was to him that appointed him; he did not put the money into his own pocket, nor entail the lands upon his own family; but converted both entirely to Pharaoh's use; and therefore we do not find that his posterity went out of Egypt any richer than the rest of their poor brethren. Those in public trusts, if they raise great estates, must take heed that it be not at the expense of a good conscience, which is much more valuable. 2. For their persons, he removed them to cities, v. 21. He transplanted them, to show Pharaoh's sovereign power over them, and that they might, in time, forget their titles to their lands, and be the more easily reconciled to their new condition of servitude. The Jewish writers say, "He removed them thus from their former habitations, because they reproached his brethren as strangers; to silence which reproach, they were all made, in effect, strangers." See what changes a little time may make with a people, and how soon God can empty those from vessel to vessel, who were settled upon their lees. How hard soever this seems to have been upon them, they themselves were at this time sensible of it as a very great kindness, and were thankful they were not worse used; (v. 25,) Thou hast saved our lives. Note, There is good reason that the Saviour of our lives should be the Master of our lives. "Thou hast saved us, do what thou wilt with us."

IV. The reservation he made in favour of the priests. They were maintained on free cost, so that they needed not to sell their lands, v. 22, All people will thus walk in the name of their God; they will be kind to those that attend the public service of their God, and that minister to them in holy things; and we should, in like manner, honour our God, by esteeming his ministers highly in love for their work's sake.

V. 27-31. Observe,

1. The comfort Jacob lived in, (v. 27, 28,) while the Egyptians were impoverished in their own land, Jacob was replenished in a strange land. He lived seventeen years after he came into Egypt, far beyond his own expectation; seventeen years he had nourished Joseph, (for so old he was when he was sold from him, ch. 37. 2,) and now, by way of requital, seventeen years Joseph nourished him. Observe how kindly Providence ordered Jacob's affairs; that when he was old, and least able to bear care and fatigue, he had least occasion

ND it came to pass, after these things, that one

took with him his two sons, Manasseh and Ephraim. 2 And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: And Israel strengthened himself, and sat upon the bed.

3 And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,

CHAPTER XLVIII.

The time drawing nigh that Israel must die, having in the former chapter given order about his burial, in this, he takes leave of his grandchildren by Joseph, and in the next, of all his children. Thus Jacob's dying words are recorded, because he then spake by a spirit of prophecy; Abraham's and Isaac's are not. God's gifts and graces shine forth much more in some saints than in others upon their 1. Joseph, hearing of his father's sickness, goes to visit him, and takes his two sons with him, v. 1, 2. 11. Jacob solemnly adopts his two sons, and takes them

Seath-beds. The Spirit, like the wind, blows where it listeth. In this chapter,

tifies the crossing of his hands in blessing them, v. 17-20. V. He leaves a par for his own, v. 3–7. III. He blesses them, v. 8-16. IV. He explains and jus

ticular legacy to Joseph, v. 21, A.

Job 7. 1. 14. 14.

• days of the years of his life. Deut. 31. 14. 1 Kings 2.1. c. 4. L. rc. 50. 5. Heb. 11. 2. 1 Kings 1. 47. Heb. 11. 21. for it, being well provided for by his son without his own forecast. Thus God considers the frame of his people.

2. The care Jacob died in. At last, (v. 29,) The time drew nigh that Israel must die. Israel, a prince with God, that had power over the angel, and prevailed, yet must yield to death. There is no remedy, he must die: it is appointed for all men, therefore for him; and there is no discharge in that war. Joseph supplied him with bread, that he might not die by famine; but that did not secure him from dying by age or sickness. He died by degrees; his candle was not blown out, but gradually burnt down to the socket, so that he saw, at some distance, the time drawing nigh. Note, It is an improvable advantage, to see the approach of death, before we feel its arrests, that we may be quickened to do what our hand finds to do, with all our might: however, it is not far from any of us. Now Jacob's care, as he saw the day approaching, was about his burial, not the pomp of it, (he was no way solicitous about that,) but the place of it.

(1.) He would be buried in Canaan; this he resolved on, not from mere humour, because Canaan was the land of his nativity, but in faith, because it was the land of promise, (which he desired thus, as it were, to keep possession of, till the time should come when his posterity should be masters of it,) and because it was a type of heaven, that better country which he that said these things declared plainly that he was in expectation of, Heb. 11. 14. He aimed at a good land, which would be his rest and bliss on the other side death.

(2.) He would have Joseph sworn to bring him thither to be buried, (v. 29, 31,) that Joseph being under such a solemn obligation to do it, might have that to answer to the objections which otherwise might have been made against it, and for the greater satisfaction of Jacob now in his dying minutes. Nothing will better help to make a death-bed easy, than the certain prospect of a rest in Canaan after death.

(3.) When this was done, Israel bowed himself upon the bed's head, yielding himself, as it were, to the stroke of death; ("Now let it come, and it shall be welcome:") or worshipping God, as it is explained, Heb. 11. 21, giving God thanks for all his favours, and particularly for this, that Joseph was ready, not only to put his hand upon his eyes to close them, but under his thigh to give him the satisfaction he desired concerning his burial. Thus they that go down to the dust should with humble thankfulness bow before God, the God of their mercies, Ps. 22.29.

NOTES TO CHAPTER XLVIII.

V. 1-7. Here,

a multitude of people; and will give this land to thy seed after thee, for an everlasting possession.

5 And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine: as Reuben and Simeon, they shall be mine.

6 And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.

7 And as for me, when I came from Padan Rachel died by me in the land of Canaan, in the way, when yet there was but a little way to come of Ephrath; the same is Beth-lehem. unto Ephrath: and I buried her there in the way

a c. 28. 13-19. 35. 6, &c. b c. 17. 8. Deut. 32. 8. Am. 9. 14, 15. e c. 41. 50-52. d Josh. 14. 4. e c. 35. 16-19.

been, above all his brethren, kind to his father, and therefore had reason to expect particular favour from him.

II. Jacob, upon notice of his son's visit, prepared himself as well as he could to entertain him, v. 2. He did what he could to rouse his spirits, and to stir up the gift that was in him; what little was left of bodily strength he put forth to the utmost, and sat upon the bed. Note, It is very good for sick and aged people to be as lively and cheerful as they can, that they may not faint in the day of adversity. Strengthen thyself, as Jacob here, and God will strengthen thee; hearten thyself and help thyself, and God will help and hearten thee. Let the Spirit sustain the infirmity.

III. In recompense to Joseph for all his attentions to him, he adopted his two sons. In this charter of adoption, there is, 1. A particular recital of God's promise to him, to which this had reference. "God blessed me, (v. 3,) and let that blessing be entailed upon them." God had promised him two things, a numerous issue, and Canaan for an inheritance, (v. 4,) and Joseph's sons, pursuant hereunto, should each of them multiply into a tribe, and each of them have a distinct lot in Canaan, equal with Jacob's own sons. See how he blessed them by faith in that which God had said to him, Heb. 11. 21. Note, In all our prayers, both for ourselves and for our children, we ought to have a particular eye to, and remembrance of, God's promises to us.

2. An express reception of Joseph's sons into his family, "Thy sons are mine, (v. 5,) not only my grandchildren, but as my own children." Though they were born in Egypt, and their father was then separated from his brethren, which might seem to have cut them off from the heritage of the Lord, yet Jacob takes them in, and owns them for visible church-members. He explains it, (v. 16,) Let my name be named upon them, and the name of my fathers; as if he had said, "Let them not succeed their father in his power and grandeur here in Egypt; but let them succeed me in the inheritance of the promise made to Abraham," which Jacob looked upon as much more valuable and honourable, and would have them to prize and covet accordingly. Thus the aged dying patriarch teaches these young persons, now that they were come of age, (being about twenty-one years old,) not to look upon Egypt as their own, nor to incorporate themselves with the Egyptians, but to take their lot with the people of God, as Moses afterward in the like temptation, Heb. 11. 24-26. And because it would be a piece of self-denial in them, who stood so fair for preferment in Egypt, to adhere to the despised Hebrews; to encourage them, he constitutes each of them the head of a tribe. Note, Those are worthy of double honour, who, through God's grace, break through the temptations of worldly wealth and preferment, to embrace religion in disgrace and poverty. Jacob will have Ephraim and Manasseh to believe, that it is better to be low, and in the church, than high, and out of it; that to be called by the name of poor Jacob, is better than to be called by the name of rich Joseph.

3. A proviso inserted concerning the children he might afterEphraim and Manasseh were, but should fall in with the one or the other of their brethren, v. 6. It does not appear that Joseph had any more children; however, it was Jacob's prudence to give this direction, for the preventing of contest and mismanagement. Note, In making settlements, it is good to take advice, and to provide for what may happen, while we cannot foresee what will happen. Our prudence must attend God's providence.

4. Mention is made of the death and burial of Rachel, Joseph's mother, and Jacob's best-beloved wife, (v. 7,) referring

8 And Israel beheld Joseph's sons, and said, Who are these?

9 And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.

10 Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. 11 And Israel said unto Joseph, I had not thought to see thy face; and, lo, God hath showed me also thy seed.

12 And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.

13 And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him.

14 And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly,' for Manasseh was the firstborn.

15 And he blessed Joseph, and said, God, before whom "my fathers Abraham and Isaac did walk, the God which "fed me all my life long, unto this day,

to that story, ch. 35. 19. Note, (1.) When we come to die ourselves, it is good to call to mind the death of our dear relations and friends, that are gone before us, to make death and the grave the more familiar to us. See Num. 27. 13. Those that were to us as our own souls, are dead and buried; and shall we think much to follow them in the same path? (2.) The removal of dear relations from us, is an affliction the remembrance of which cannot but abide with us a great while. Strong affections in the enjoyment, cause long afflictions in the loss.

1. That Jacob was blind for age, v. 10. It is one of the common infirmities of old age; They that look out of the windows are darkened, Ec. 12. 3. It is folly to walk in the sight of our eyes, and to suffer our hearts to go after them, while we know death will shortly close them, and we do not know but some accident between us and death may darken them. Jacob, like his father before him, when he was old, was dim-sighted. Note, (1.) Those that have the honour of age, must therewith be content to take the burden of it. (2.) The eye of faith may be very clear, even then when the eye of the body is very much clouded.

2. That Jacob was very fond of Joseph's sons. He kissed them, and embraced them, v. 10. It is common for old people to have a very particular affection for their grandchildren, perhaps more than they had for their own when they were little; which Solomon gives a reason for, (Prov. 17. 6,) Children's children are the crown of old men. With what satisfaction does Jacob say here, (v. 11,) I had not thought to see thy face, (having, many years, given him up for lost,) and, lo, God hath showed me also thy seed! See here, (1.) How these two good men own God in their comforts. Joseph says, (v. 9,) They are my sons whom God has given me, and, to magnify the favour, he adds, "In this place of my banishment, slavery, and imprisonment.' Jacob says here, God hath showed me thy seed. Our comforts are then doubly sweet to us, when we see them coming from God's hand. (2.) How often God, in his merciful providences, outdoes our expectations, and thus greatly magnifies his favours! He not only prevents our fears, but exceeds our hopes. We may apply this to the promise which is made to us and to our children. We could not have thought that we should have been taken into covenant with God ourselves, considering how guilty and corrupt we are; and yet, lo, he has showed us our seed also in covenant with him.

3. That before he entails his blessing, he recounts his experiences of God's goodness to him. He had spoken (v. 3) of God's appearing to him. The particular visits of his grace, and the special communion we have sometimes had with him, ought never to be forgotten. But (v. 15, 16) he mentions the constant care which the Divine Providence had taken of him all his days. (1.) He had fed him all his life long unto this day, v. 15. Note, As long as we have lived in this world, we have had continual experience of God's goodness to us, in providing for the support of our natural life. Our bodies have called for daily food, and no little has gone to feed us, yet we

16 The angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac and let them grow into a multitude in the midst of the earth.

17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him; and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. 18 And Joseph said unto his father, Not so, my father: for this is the first-born; put thy right hand upon his head.

19 And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.

20 And he blessed them that day, saying, In thee 'shall Israel bless, saying, God make thee as Ephraim, and as Manasseh: and he set Ephraim before Manasseh.

21 And Israel said unto Joseph, Behold, I die; but "God shall be with you, and bring you again unto the land of your fathers.

22 Moreover, I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my

bow.

have never wanted food convenient. He that has fed us all our life long, surely will not fail us at last. (2.) He had by his angel redeemed him from all evil, v. 16. A great deal of hardship he had known in his time, but God had graciously kept him from the evil of his troubles. Now that he was dying, he looked upon himself as redeemed from all evil, and bidding an everlasting farewell to sin and sorrow. Christ, the angel of the covenant, is he that redeems us from all evil, 2 Tim. 4. 18. Note, [1.] It becomes the servants of God, when they are old and dying, to witness for our God that they have found him gracious. [2.] Our experiences of God's goodness to us are improvable, both for the encouragement of others to serve God, and for encouragement to us in blessing them, and praying for them.

4. That when he confers the blessing and name of Abraham and Isaac upon them, he recommends the pattern and example of Abraham and Isaac to them, v. 15. He calls God, the God before whom my fathers Abraham and Isaac walked, that is, in whom they believed, whom they observed and obeyed, and with whom they kept up communion in instituted ordinances, according to the condition of the covenant. Walk before me, ch. 17. 1. Note, (1.) Those that would inherit the blessing of their godly ancestors, and have the benefit of God's covenant with them, must tread in the steps of their piety. (2.) It should recommend religion and the service of God to us, that God was the God of our fathers, and that they had satisfaction in walking before him.

5. That in blessing them, he crossed hands. Joseph placed them so as that Jacob's right hand should be put on the head of Manasseh the eldest, v. 12, 13. But Jacob would put it on the head of Ephraim the youngest, v. 14. This displeased Joseph, who was willing to support the reputation of his firstborn, and would therefore have removed his father's hands, v. 17, 18. But Jacob gave him to understand that he knew what he did, and that he did it neither by mistake, nor in a humour, nor from a partial affection to one more than the other, but from a spirit of prophecy, and in compliance with the divine counsels. Manasseh should be great, but truly Ephraim should be greater. When the tribes were mustered in the wilderness, Ephraim was more numerous than Manasseh, had the standard of that squadron, (Num. 1. 32, 33, 35.-2. 18, 20,) and is named first, Ps. 80. 2. Joshua was of that tribe, so was Jeroboam. The tribe of Manasseh was divided, one half on one side Jordan, the other half on the other side, which made it the less powerful and considerable. In the foresight of this, Jacob crossed hands. Note, (1.) God, in bestowing his blessings upon his people, gives more to some than to others, more gifts, graces, and comforts, and more of the good things of this life. (2.) He often gives most to those that are least likely. He chooses the weak things of the world; raises the poor out of the dust. Grace observes not the order of nature, nor does God prefer those whom we think fittest to be preferred, but as it pleases him. It is observable, how often God, by the distinguishing favours of his covenant, advanced the younger above the elder; Abel above Cain, Shem above Japheth, Abraham above Nahor and Haran, Isaac above Ishmael, Jacob above Esau; Judah and Joseph were preferred before Reuben: Moses before Aaron; David and Solomon before their elder brethren. See 1 Sam. 16. 7. He tied the Jews to observe the birth-right, (Deut. 21. 17,) but he never tied himself to observe it. Some make this typical of the preference given to the Gen