Text -- Genesis 47:22 (NET)

47:22 But he did not purchase the land of the priests because the priests had an allotment from Pharaoh and they ate from their allotment that Pharaoh gave them. That is why they did not sell their land.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Gen 47:22

These lands were inalienable, being endowments by which the temples were supported. The priests for themselves received an annual allowance of provision from the state, and it would evidently have been the height of cruelty to withhold that allowance when their lands were incapable of being tilled.

Clarke: Gen 47:22

The land of the priests bought he not - From this verse it is natural to infer that whatever the religion of Egypt was, it was established by law and supported by the state. Hence when Joseph bought all the lands of the Egyptians for Pharaoh, he bought not the land of the priests, for that was a portion assigned them by Pharaoh; and they did eat - did live on, that portion. This is the earliest account we have of an established religion supported by the state.

Calvin: Gen 47:22

22.Only the land of the priests. The priests were exempted from the common law, because the king granted them a maintenance. It is, indeed, doubtful, whether this was a supply for their present necessity, or whether he was accustomed to nourish them at his own expense. But seeing that Moses makes mention of their lands, I rattler incline to the conjecture, that, whereas they had before been rich, and this dearth had deprived them of their income, the king conferred this privilege upon them; and hence it arose that their lands remained unto them free. ¹⁸⁷ The ancient historians, however, injudiciously invent many fables concerning the state of that land. I know not whether the statement that the farmers, content with small wages, sow and reap for the king and the priests, is to be traced to this regulation of Joseph or not. But, passing by these things, it is more to the purpose to observe, what Moses wished distinctly to testify; namely, that a heathen king paid particular attention to Divine worship, in supporting the priests gratuitously, for the purpose of sparing their lands and their property. Truly this is placed before our eyes, as a mirror, in which we may discern that a sentiment of piety which they cannot wholly efface, is implanted in the minds of men. It was the part of foolish, as well as of wicked superstition, that Pharaoh nourished such priests as these, who infatuated the people by their impostures: yet this was, in itself, a design worthy of commendation, that he did not suffer the worship of God to fall into decay; which, in a short time, must have happened, if the priests had perished in the famine. Whence we infer how sedulously we ought to be on our guard, that we undertake nothing with an indiscreet zeal; because nothing is more easy, in so great a corruption of human nature, than for religion to degenerate into frivolous trifles. Nevertheless, because this inconsiderate devotion (as it may be called) flowed from a right principle, what should be the conduct of our princes, who desire to be deemed Christians? If Pharaoh was so solicitous about his priests, that he nourished them to his own destruction, and that of his whole kingdom, in order that he might not be guilty of impiety against false gods; what sacrilege is it, in Christian princes, that the lawful and sincere ministers of holy things should be neglected, whose work they know to be approved by God, and salutary to themselves? But it may be asked, whether it was lawful for holy Joseph to undertake this office, for by so doing, he employed his labor in cherishing impious superstitions? But though I can readily grant that in such great, and arduous, and manifold offices of trust, it was easy for him to slide into various faults; yet I dare not absolutely condemn this act; nor can I, however, deny that he may have erred, in not resisting these superstitions with sufficient boldness. But since he was required by no law, to destroy the priests by hunger, and was not altogether allowed to dispense the king’s corn at his own pleasure; if the king wished that food should be gratuitously supplied to the priests, he was no more at liberty to deny it to them than to the nobles at court. Therefore, though he did not willingly take charge of such dependents, yet when the king imposed the duty upon him, he could not refuse it, though he knew them to be unworthy to be fed on the dirt of oxen.

TSK: Gen 47:22

of the priests : or, princes, Gen 14:18, Gen 41:45, Gen 41:50 *marg. 2Sa 8:18

for the priests : Deu 12:19; Josh. 21:1-45; Ezr 7:24; Neh 13:10; Mat 10:10; 1Co 9:13; Gal 6:6; 2Th 3:10; 1Ti 5:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 47:1-31

- Jacob in Goshen

11. רעמסס ra‛m^e sês , Ra‘ meses "son of the sun."

31. מטה mı̂ṭṭāh , "bed." מטה maṭṭeh "staff."

Arrangements are now made for the settlement of Israel in Goshen. The administration of Joseph during the remaining years of the famine is then recorded. For the whole of this period his father and brothers are subject to him, as their political superior, according to the reading of his early dreams. We then approach to the death-bed of Jacob, and hear him binding Joseph by an oath to bury him in the grave of his fathers.

Gen 47:1-12

Joseph announces to Pharaoh the arrival of his kindred. "Of the whole of his brethren,"more exactly from the end of his brethren. Five men, a favorite number in Egypt. Shepherds, owners and feeders of sheep and other cattle. "Pasture."Hence, it appears that the drought had made the grazing extremely scanty. Men of ability, competent to take the oversight of others. "Jacob his father,"he presents before Pharaoh, after he has disposed of all business matters. "Jacob blessed Pharaoh."This is the patriarch’ s grateful return for Pharaoh’ s great kindness and generosity toward him and his house. He is conscious of even a higher dignity than that of Pharaoh, as he is a prince of God; and as such he bestows his precious benediction. Pharaoh was struck with his venerable appearance, and inquired what was his age. "Pilgrimage"- sojourning, wandering without any constant abode or fixed holding.

Such was the life of the patriarchs in the land of promise Heb 11:13. "Few and evil."Jacob’ s years at this time were far short of those of Abraham and Isaac, not to speak of more ancient men. Much bitterness also had been mingled in his cup from the time that he beguiled his brother of the birthright and the blessing, which would have come to him in a lawful way if he had only waited in patience. Obliged to flee for his life from his father’ s house, serving seven years for a beloved wife, and balked in his expected recompense by a deceitful father-in-law, serving seven long years more for the object of his affections, having his wages changed ten times during the six years of his further toil for a maintenance, afflicted by the dishonor of his only daughter, the reckless revenge taken by Simon and Levi, the death of his beloved wife in childbed, the disgraceful incest of Reuben, the loss of Joseph himself for twenty-two years, and the present famine with all its anxieties - Jacob, it must be confessed, has become acquainted with no small share of the ills of life. "Blessed Pharaoh."It is possible that this blessing is the same as that already mentioned, now reiterated in its proper place in the narrative. "According to the little ones."This means either in proportion to the number in each household, or with all the tenderness with which a parent provides for his infant offspring.

Gen 47:13-26

Joseph introduces remarkable changes into the relation of the sovereign and the people of Egypt. "There was no bread in all the land."The private stores of the wealthy were probably exhausted. "And Joseph gathered up all the silver."The old stores of grain and the money, which had flowed into the country during the years of plenty, seem to have lasted for five years. "And Joseph brought the silver into Pharaoh’ s house."He was merely the steward of Pharaoh in this matter, and made a full return of all the payments that came into his hands. "The silver was spent."The famishing people have no more money; but they must have bread. Joseph is fertile in expedients. He proposes to take their cattle. This was really a relief to the people, as they had no means of providing them with fodder. The value of commodities is wholly altered by a change of circumstances. Pearls will not purchase a cup of water in a vast and dreary wilderness. Cattle become worthless when food becomes scarce, and the means of procuring it are exhausted. For their cattle Joseph supplies them with food during the sixth year.

Gen 47:18-20

The seventh year is now come. The silver and cattle are now gone. Nothing remains but their lands, and with these themselves as the serfs of the soil. Accordingly they make this offer to Joseph, which he cannot refuse. Hence, it is evident that Pharaoh had as yet no legal claim to the soil. In primeval times the first entrants into an unoccupied country became, by a natural custom, the owners of the grounds they held and cultivated. The mere nomad, who roamed over a wide range of country, where his flocks merely cropped the spontaneous herbage, did not soon arrive at the notion of private property in land. But the husbandman, who settled on a promising spot, broke up the soil, and sowed the seed, felt he had acquired by his labor a title to the acres he had cultivated and permanently occupied, and this right was instinctively acknowledged by others. Hence, each cultivator grew into the absolute owner of his own farm. Hence, the lands of Egypt belonged to the peasantry of the country, and were at their disposal. These lands had now become valueless to those who had neither provisions for themselves nor seed for their ground. They willingly part with them, therefore, for a year’ s provision and a supply of seed. In this way the lands of Egypt fell into the hands of the crown by a free purchase. "And the people he removed into the cities."This is not an act of arbitrary caprice, but a wise and kind measure for the more convenient nourishment of the people until the new arrangements for the cultivation of the soil should be completed. The priestly class were sustained by a state allowance, and therefore, were not obliged to alienate their lands. Hence, they became by this social revolution a privileged order. The military class were also exempted most probably from the surrender of their patrimonial rights, as they were maintained on the crown lands.

Gen 47:23-26

I have bought you. - He had bought their lands, and so they might be regarded, in some sort, as the servants of Pharaoh, or the serfs of the soil. "In the increase ye shall give the fifth to Pharaoh."This explains at once the extent of their liability, and the security of their liberty and property. They do not become Pharaoh’ s bondmen. They own their land under him by a new tenure. They are no longer subject to arbitrary exactions. They have a stated annual rent, bearing a fixed ratio to the amount of their crop. This is an equitable adjustment of their dues, and places them under the protection of a statute law. The people are accordingly well pleased with the enactment of Joseph, which becomes henceforth the law of Egypt.

Gen 47:27-31

And they were possessed thereof. - They become owners or tenants of the soil in Goshen. The Israelites were recognized as subjects with the full rights of freemen. "They grew and multiplied exceedingly."They are now placed in a definite territory, where they are free from the contamination which arises from promiscuous intermarriage with an idolatrous race; and hence, the Lord bestows the blessing of fruitfulness and multiplication, so that in a generation or two more they can intermarry among themselves. It is a remarkable circumstance that until now we read of only two daughters in the family of Jacob. The brothers could not marry their sisters, and it was not desirable that the females should form affinity with the pagan, as they had in general to follow the faith of their husbands. Here the twelfth section of the Pentateuch terminates.

Gen 47:28-31

Jacob lives seventeen years in Egypt, and so survives the famine twelve years. "He called his son Joseph."Joseph retained his power and place near Pharaoh after the fourteen years of special service were completed; hence, Jacob looks to him for the accomplishment of his wishes concerning the place of his burial. "Put thy hand under my thigh"Gen 24:2. He binds Joseph by a solemn asseveration to carry his mortal remains to the land of promise. "And Israel bowed himself on the head of the bed."On receiving the solemn promise of Joseph, he turns toward the head of the bed, and assumes the posture of adoration, rendering, no doubt, thanks to God for all the mercies of his past life, and for this closing token of filial duty and affection. The Septuagint has the rendering: ἐπί τὸ ἄκρον τῆσῥάβδον αὐτοῦ epi to ākron akron tēs rabdou autou "on the top of his staff,"which is given in the Epistle to the Hebrews Heb 11:21. This is obtained by a mere change in the vowel pointing of the last word.

Poole: Gen 47:22

The priests: under this name he understands chiefly those who administered the worship of the gods or idols of Egypt, and withal those who applied themselves to the study of the arts and virtues, called their wise men and magicians; though some understand it of the princes (as that word sometimes signifies) or officers of Pharaoh, who were nourished out of the king’ s treasures. And possibly the same Hebrew word may here comprehend both, viz. the ministers of the king, and of their idols too, for both enjoyed the same privileges, as Diodorus Siculus relates. And that the priests are included, if not mainly intended here, will be evident enough to any one that considers the state of Egypt, how mad that people universally were upon their idols, how numerous their priests were, and in how great honour and veneration both with prince and people: besides, reason of state obliged Pharaoh to engage and secure to himself that sort of men, which bore so great sway with the old inhabitants of their several places, and were likely to have the same authority with the new inhabitants, to quiet and satisfy them at their first change, which must needs be very ungrateful to them.

Of this immunity of the priests, that ancient writer Diodorus Siculus makes mention. But this is not to be ascribed to Joseph’ s will or choice; for he who abhorred their idolatry, could not have a kindness for, nor would have given encouragement to, the great upholders and promoters of it; but in this he was overruled either by Pharaoh’ s express command, (it being not probable that so great an interest as that of the priests should not have friends at court, or that their friends should not plead for them, or that their pleas and desires should not be granted by an idolatrous king,) or by the laws of Egypt, or by their customs and usages in things of a like nature, which would have the force of a law among them.

Haydock: Gen 47:22

Priests. This was done by the king's direction, as they were probably idolaters. (Menochius) ---

The immunities of the sacred ministers have been respected both by Pagans, Jews, and Christians; by all who have had any sentiments of religion. Reason dictates that they should live by the altar. They have to labour for the truest interests of the people, and consequently are worthy of their hire. ---

Which had been given, &c. Inasmuch as their wants were supplied, and the king forebore to claim their land. Hebrew, "only the land of the priests he, Joseph, bought not." (Haydock) ---

If infidels did so much for their priests, ought we to do less for those of God? (St. Chrysostom, hom. 65.) (Worthington)

Gill: Gen 47:22

Only the land of the priests bought he not,.... Not from any special affection for them, or any superstitious veneration of them, which can never be thought of so good a man, but for a reason following, which shows they had no need to sell them:

for the priests had a portion assigned them, by Pharaoh, and did eat their portion which Pharaoh gave them; they had a certain allowance by the day of provision granted them, on which they lived; so Herodotus says ⁱ of the priests of Egypt, that they spend nothing of their own, but sacred food is provided for them, and great plenty of the flesh of geese and oxen is given daily to everyone of them. And this was a delicate affair, which Joseph could not intermeddle with, but in prudence must leave it as he found it, and do as had been used to be done; this depending on the will and pleasure of Pharaoh, if not upon the constitution of the land, as it seems to be from Diodorus Siculus ^k, who divides Egypt into three parts; and the first part he assigns to the priests, who, according to him, were maintained out of their own revenues. Some understand this of "princes" ^l, the word sometimes being used of them, and interpret it of the officers and courtiers of Pharaoh, his nobles, that dwelt in his palace, and had their portion of food from him; but the former sense seems best:

wherefore they sold not their lands; they were not obliged to it, having provision from the king's table, or by his appointment.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 47:1-31

1 Joseph presents his father, and five of his brethren before Pharaoh.

11 He gives them habitation and maintenance.

13 He gets the Egyptians' money;

16 their cattle;

18 and their lands, except the priests', to Pharaoh.

23 He restores the land for a fifth.

28 Jacob's age.

29 He swears Joseph to bury him with his fathers.

MHCC: Gen 47:13-26

Care being taken of Jacob and his family, which mercy was especially designed by Providence in Joseph's advancement, an account is given of the saving the kingdom of Egypt from ruin. There was no bread, and the people were ready to die. See how we depend upon God's providence. All our wealth would not keep us from starving, if rain were withheld for two or three years. See how much we are at God's mercy, and let us keep ourselves always in his love. Also see how much we smart by our own want of care. If all the Egyptians had laid up corn for themselves in the seven years of plenty, they had not been in these straits; but they regarded not the warning. Silver and gold would not feed them: they must have corn. All that a man hath will he give for his life. We cannot judge this matter by modern rules. It is plain that the Egyptians regarded Joseph as a public benefactor. The whole is consistent with Joseph's character, acting between Pharaoh and his subjects, in the fear of God. The Egyptians confessed concerning Joseph, Thou hast saved our lives. What multitudes will gratefully say to Jesus, at the last day, Thou hast saved our souls from the most tremendous destruction, and in the season of uttermost distress! The Egyptians parted with all their property, and even their liberty, for the saving of their lives: can it then be too much for us to count all but loss, and part with all, at His command, and for His sake, who will both save our souls, and give us an hundredfold, even here, in this present world? Surely if saved by Christ, we shall be willing to become his servants.

Matthew Henry: Gen 47:13-26

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 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 (Gen 47:13), they were ready to die, Gen 47:15, Gen 47:19. 1. See here what a dependence we have upon God's providence. If its usual favours are suspended 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 tomorrow 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, Ecc 8:6, Ecc 8:7. 3. See how early God put a difference between the Egyptians and the Israelites, as afterwards in the plagues, Exo 8:22; Exo 9:4, Exo 9:26; Exo 10:23. Jacob and his family, though strangers, were plentifully fed on free cost, while the Egyptians were dying for want. See Isa 65:13, My servants shall eat, but you shall be hungry. Happy art thou, O Israel. Whoever wants, God's children shall not, Psa 34:10.

II. The price they had come up to, for their supply, in this exigency. 1. They parted with all their money which they had hoarded up, Gen 47:14. 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, Gen 47:17. 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 of 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 villenage, 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 life 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 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, Gen 47:26. 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 their 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 afterwards 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, Gen 47:21. 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 had 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: Thou hast saved our lives, Gen 47:25. 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, Gen 47:22. 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.

Keil-Delitzsch: Gen 47:13-27

To make the extent of the benefit conferred by Joseph upon his family, in providing them with the necessary supplies during the years of famine, all the more apparent, a description is given of the distress into which the inhabitants of Egypt and Canaan were plunged by the continuance of the famine.

Gen 47:13

The land of Egypt and the land of Canaan were exhausted with hunger. - ותּלהּ : from להה = לאה , to languish, to be exhausted, only occurring again in Pro 26:18, Hithp . in a secondary sense.

Gen 47:14

All the money in both countries was paid in to Joseph for the purchase of corn, and deposited by him in Pharaoh's house, i.e., the royal treasury.

Gen 47:15-17

When the money was exhausted, the Egyptians all came to Joseph with the petition: " Give us bread, why should we die before thee "(i.e., so that thou shouldst see us die, when in reality thou canst support us)? Joseph then offered to accept their cattle in payment; and they brought him near their herds, in return for which he provided them that year with bread. נהל : Piel to lead, with the secondary meaning, to care for (Psa 23:2; Isa 40:11, etc.); hence the signification here, "to maintain."

Gen 47:18-19

When that year had passed ( תּתּם , as in Psa 102:28, to denote the termination of the year), they came again "the second year"(i.e., after the money was gone, not the second of the seven years of famine) and said: " We cannot hide it from my lord ( אדוני , a title similar to your majesty ), but the money is all gone, and the cattle have come to my lord; we have nothing left to offer to my lord but our bodies and our land ." אם כּי is an intensified כּי following a negation ("but,"as in Gen 32:29, etc.), and is to be understood elliptically; lit., "for if,"sc., we would speak openly; not "that because,"for the causal signification of אם is not established. תּם with אל is constructio praegnans : "completed to my lord,"i.e., completely handed over to my lord. לפני נשׁאר is the same: "left before my lord,"i.e., for us to lay before, or offer to my lord. " Why should we die before thine eyes, we and our land! Buy us and our land for bread, that we may be, we and our land, servants (subject) to Pharaoh; and give seed, that we may live and not die, and the land become not desolate ."In the first clause נמוּת is transferred per zeugma to the land; in the last, the word תּשׁם is used to describe the destruction of the land. The form תּשׁם is the same as תּקל in Gen 16:4.

Gen 47:20-21

Thus Joseph secured the possession of the whole land to Pharaoh by purchase, and "the people he removed to cities, from one end of the land of Egypt to the other." לערים , not from one city to another, but "according to (= κατά ) the cities;"so that he distributed the population of the whole land according to the cities in which the corn was housed, placing them partly in the cities themselves, and partly in the immediate neighbourhood.

Gen 47:22

The lands of the priests Joseph did not buy, "for the priests had an allowance from Pharaoh, and ate their allowance, which Pharaoh gave them; therefore they sold not their lands." חק a fixed allowance of food, as in Pro 30:8; Eze 16:27. This allowance was granted by Pharaoh probably only during the years of famine; in any case it was an arrangement which ceased when the possessions of the priests sufficed for their need, since, according to Diod. Sic. i. 73, the priests provided the sacrifices and the support of both themselves and their servants from the revenue of their lands; and with this Herodotus also agrees (2, 37).

Gen 47:23-27

Then Joseph said to the people: " Behold I have bought you this day and your land for Pharaoh; there have ye ( הא only found in Eze 16:43 and Dan 2:43) seed, and sow the land; and of the produce ye shall give the fifth for Pharaoh, and four parts ( ידת , as in Gen 43:34) shall belong to you for seed, and for the support of yourselves, your families and children ."The people agreed to this; and the writer adds (Gen 47:26), it became a law, in existence to this day (his own time), "with regard to the land of Egypt for Pharaoh with reference to the fifth,"i.e., that the fifth of the produce of the land should be paid to Pharaoh.

Profane writers have given at least an indirect support to the reality of this political reform of Joseph's. Herodotus , for example (2, 109), states that king Sesostris divided the land among the Egyptians, giving every one a square piece of the same size as his hereditary possession ( κλῆρον ), and derived his own revenue from a yearly tax upon them. Diod. Sic. (1, 73), again, says that all the land in Egypt belonged either to the priests, to the king, or to the warriors; and Strabo (xvii. p. 787), that the farmers and traders held rateable land, so that the peasants were not landowners. On the monuments, too, the kings, priests, and warriors only are represented as having landed property (cf. Wilkinson, Manners and Customs , i. 263). The biblical account says nothing about the exemption of the warriors from taxation and their possession of land, for that was a later arrangement. According to Herod . 2, 168, every warrior had received from former kings, as an honourable payment, twelve choice fields ( ἄρουραι ) free from taxation, but they were taken away by the Hephaesto-priest Sethos , a contemporary of Hezekiah, when he ascended the throne ( Herod . 2, 141). But when Herodotus and Diodorus Sic . attribute to Sesostris the division of the land into 36 νομοί , and the letting of these for a yearly payment; these comparatively recent accounts simply transfer the arrangement, which was actually made by Joseph, to a half-mythical king, to whom the later legends ascribed all the greater deeds and more important measures of the early Pharaohs. And so far as Joseph's arrangement itself was concerned, not only had he the good of the people and the interests of the king in view, but the people themselves accepted it as a favour, inasmuch as in a land where the produce was regularly thirty-fold, the cession of a fifth could not be an oppressive burden. And it is probable that Joseph not only turned the temporary distress to account by raising the king into the position of sole possessor of the land, with the exception of that of the priests, and bringing the people into a condition of feudal dependence upon him, but had also a still more comprehensive object in view; viz., to secure the population against the danger of starvation in case the crops should fail at any future time, not only by dividing the arable land in equal proportions among the people generally, but, as has been conjectured, by laying the foundation for a system of cultivation regulated by laws and watched over by the state, and possibly also by commencing a system of artificial irrigation by means of canals, for the purpose of conveying the fertilizing water of the Nile as uniformly as possible to all parts of the land. (An explanation of this system is given by Hengstenberg in his Dissertations , from the Correspondance d'Orient par Michaud , etc.) To mention either these or any other plans of a similar kind, did not come within the scope of the book of Genesis, which restricts itself, in accordance with its purely religious intention, to a description of the way in which, during the years of famine, Joseph proved himself to both the king and people of Egypt to be the true support of the land, so that in him Israel already became a saviour of the Gentiles. The measures taken by Joseph are thus circumstantially described, partly because the relation into which the Egyptians were brought to their visible king bore a typical resemblance to the relation in which the Israelites were placed by the Mosaic constitution to Jehovah, their God-King, since they also had to give a double tenth, i.e., the fifth of the produce of their lands, and were in reality only farmers of the soil which Jehovah had given them in Canaan for a possession, so that they could not part with their hereditary possessions in perpetuity (Lev 25:23); and partly also because Joseph's conduct exhibited in type how God entrusts His servants with the good things of this earth, in order that they may use them not only for the preservation of the lives of individuals and nations, but also for the promotion of the purposes of His kingdom. For, as is stated in conclusion in Gen 47:27, not only did Joseph preserve the lives of the Egyptians, for which they expressed their acknowledgements (Gen 47:25), but under his administration the house of Israel was able, without suffering any privations, or being brought into a relation of dependence towards Pharaoh, to dwell in the land of Goshen, to establish itself there ( נאחז as in Gen 34:10), and to become fruitful and multiply.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 37:2--Exo 1:1

E. What Became of Jacob 37:2-50:26

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 46:31--47:28

12. Joseph's wise leadership 46:31-47:27

As a result of Joseph's presenting his family members to Pharaoh, they received the best of Egypt's land. Jacob blessed Pharaoh in return for his goodness. In the years that followed Joseph bought almost all of Egypt for Pharaoh, saved the Egyptians' lives, and furthered Israel's prosperity and blessing. Through him all the nations near Egypt also received blessing (cf. 12:3).

Constable: Gen 47:13-27

God's provision of land and food for Pharaoh 47:13-27

This section demonstrates the fulfillment of Jacob's blessing on Pharaoh (46:31-47:6 and 47:7-10). Joseph was able to save Egypt and its neighbors from a very severe famine and to alleviate the desperate plight of the Egyptians. Pharaoh received money from Egypt and Canaan (vv. 13-14), livestock (vv. 15-17), land and slaves (vv. 18-21, 23, 25), and 20 percent of future harvests (vv. 23-26). Such a tax was not out of line with what was common in that day.⁹⁰⁵ God blessed Pharaoh because he had blessed the Israelites with the best of Egypt. Later, in Moses' time, God cursed another Pharaoh because he had dealt harshly with the Israelites (cf. 12:3).

"This entire situation informs the meaning of Exodus 1:8-11, which states that a new king came to power who did not know Joseph. Consequently--and ironically--that king began to enslave the Israelites to work in his projects. Had he remembered Joseph, he would have realized how loyal and faithful Israel could be in their sojourn in the land. Because this Pharaoh treated Israel well, they flourished, and he became powerful and wealthy; but because that new king treated Israel harshly, he would have none of the blessing of God, nor would he be able to hinder the prosperity of the people of God. From the beginning to the end of the Egyptian sojourn, prosperity and growth came from God's blessing. Those who acknowledged it shared in it."⁹⁰⁶

47:13-19 "It was axiomatic in the ancient world that one paid one's way so long as one had anything to part with--including, in the last resort, one's liberty."⁹⁰⁷

This is the first mention of horses in the Bible, the primary beast of burden (v. 17). Egypt became an important source of horses in Solomon's day (cf. 1 Kings 10:28-29).

47:20-26 Early Greek writers as well as monument evidence seem to confirm Joseph's political reforms and redistribution of land in Egypt.⁹⁰⁸ In a very real sense Joseph became a savior of the Gentiles as well as the Jews.⁹⁰⁹

47:27 Under Joseph's administration Israel prospered and increased in number without suffering deprivation or loss of independence. God's promise to increase the seed of the patriarchs was taking shape under Joseph's rule.

A wise leader knows that prosperity comes only from God so he makes decisions in harmony with what God has revealed about how He has promised to bless.

Guzik: Gen 47:1-31

Genesis 47 - Jacob Meets Pharaoh; the Family Settles In Egypt

A. Jacob meets Pharaoh.

1. (1-4) The brothers ask for the land of Goshen.

Then Joseph went and told Pharaoh, and said, "My father and my brothers, their flocks and their herds and all that they possess, have come from the land of Canaan; and indeed they are in the land of Goshen." And he took five men from among his brothers and presented them to Pharaoh. Then Pharaoh said to his brothers, "What is your occupation?" And they said to Pharaoh, "Your servants are shepherds, both we and also our fathers." And they said to Pharaoh, "We have come to dwell in the land, because your servants have no pasture for their flocks, for the famine is severe in the land of Canaan. Now therefore, please let your servants dwell in the land of Goshen."

2. (5-6) Pharaoh gives them the best of the land.

Then Pharaoh spoke to Joseph, saying, "Your father and your brothers have come to you. The land of Egypt is before you. Have your father and brothers dwell in the best of the land; let them dwell in the land of Goshen. And if you know any competent men among them, then make them chief herdsmen over my livestock."

a. Dwell in the best of the land: This blessing is all because of Joseph. He saved Egypt - and much of the world - from terrible famine, and now the whole family of Israel is blessed and received an inheritance because of Joseph.

3. (7-10) Jacob blesses Pharaoh.

Then Joseph brought in his father Jacob and set him before Pharaoh; and Jacob blessed Pharaoh. Pharaoh said to Jacob, "How old are you?" And Jacob said to Pharaoh, "The days of the years of my pilgrimage are one hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their pilgrimage." So Jacob blessed Pharaoh, and went out from before Pharaoh.

a. The days of the years of my pilgrimage are one hundred and thirty years: Jacob confessed he was on a pilgrimage. He knew that his real home was somewhere else: heaven.

b. Few and evil have been the days of the years of my life: This was not a cynical statement by Jacob. He recognized that the general character of his life (lived in the flesh) and the length of his life did not compare both to eternity and to the lives of his ancestors.

c. So Jacob blessed Pharaoh: Pharaoh acknowledged Jacob was a man of God by accepting his blessing. In the Egyptian religion, Pharaoh himself was thought to be a god. They considered Pharaoh the human embodiment of Ra, the sun god. This means that it was remarkable that he allowed Israel to bestow a blessing on him.

4. (11-12) Israel takes the best of the land.

And Joseph situated his father and his brothers, 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. Then Joseph provided his father, his brothers, and all his father's household with bread, according to the number in their families.

a. Joseph situated his father and his brothers: The family of Israel looked to Joseph, and Joseph only, as their source of provision and supply.

B. Joseph deals with the famine.

1. (13-14) In the early years of the famine, money poured into the treasury of Egypt, because it was the only place to buy food.

Now there was no bread in all the land; for the famine was very severe, so that the land of Egypt and the land of Canaan languished because of the famine. And Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, for the grain which they bought; and Joseph brought the money into Pharaoh's house.

2. (15-26) In the later years of the famine, Joseph arranged ways for the people to purchase food with whatever they have to give.

So when the money failed in the land of Egypt and in the land of Canaan, all the Egyptians came to Joseph and said, "Give us bread, for why should we die in your presence? For the money has failed." Then Joseph said, "Give your livestock, and I will give you bread for your livestock, if the money is gone." So they brought their livestock to Joseph, and Joseph gave them bread in exchange for the horses, the flocks, the cattle of the herds, and for the donkeys. Thus he fed them with bread in exchange for all their livestock that year. When that year had ended, they came to him the next year and said to him, "We will not hide from my lord that our money is gone; my lord also has our herds of livestock. There is nothing left in the sight of my lord but our bodies and our lands. Why should we die before your eyes, both we and our land? Buy us and our land for bread, and we and our land will be servants of Pharaoh; give us seed, that we may live and not die, that the land may not be desolate." Then Joseph bought all the land of Egypt for Pharaoh; for every man of the Egyptians sold his field, because the famine was severe upon them. So the land became Pharaoh's. And as for the people, he moved them into the cities, from one end of the borders of Egypt to the other end. Only the land of the priests he did not buy; for the priests had rations allotted to them by Pharaoh, and they ate their rations which Pharaoh gave them; therefore they did not sell their lands. Then Joseph said to the people, "Indeed I have bought you and your land this day for Pharaoh. Look, here is seed for you, and you shall sow the land. And it shall come to pass in the harvest that you shall give one-fifth to Pharaoh. Four-fifths shall be your own, as seed for the field and for your food, for those of your households and as food for your little ones." So they said, "You have saved our lives; let us find favor in the sight of my lord, and we will be Pharaoh's servants." And Joseph made it a law over the land of Egypt to this day, that Pharaoh should have one-fifth, except for the land of the priests only, which did not become Pharaoh's.

a. So the land became Pharaoh's: In the process, the power and wealth of Pharaoh was multiplied greatly. In times of national crisis the power of central government often increases.

b. In the harvest that you shall give one-fifth to Pharaoh: Joseph wasn't unfair. He fed the people when they would have starved, and in return asked for one-fifth (20%) annually from the produce of the land. Many people today would be happy with only a 20% tax.

C. Israel anticipates his death.

1. (27) The multiplication of the family of Israel.

So Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions there and grew and multiplied exceedingly.

a. Grew and multiplied exceedingly: This was certainly true. In some 400 years, this became a nation of some two million or more people.

b. Multiplied exceedingly: Henry Morris calculates the initial group of five (Jacob and his four wives) grew into a clan of about 100 in 50 years (the 100 includes the 70 of Genesis 46:27 plus a few wives of the sons not mentioned and grandchildren). That is a growth rate of just over 6% per year. At that rate, there would be several million descendants by the time of the Exodus 430 years later.

2. (28-31) Israel makes Joseph vow to bury him in Canaan.

And Jacob lived in the land of Egypt seventeen years. So the length of Jacob's life was one hundred and forty-seven years. When the time drew near that Israel must die, he called his son Joseph and said to him, "Now if I have found favor in your sight, please put your hand under my thigh, and deal kindly and truly with me. Please do not bury me in Egypt, but let me lie with my fathers; you shall carry me out of Egypt and bury me in their burial place." And he said, "I will do as you have said." Then he said, "Swear to me." And he swore to him. So Israel bowed himself on the head of the bed.

a. Please do not bury me in Egypt, but let me lie with my fathers: Israel knew Egypt was not his home. He belonged in the land promised to he and his descendants. He clearly believed and understood he was the inheritor of Abraham's covenant.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 47 (Chapter Introduction)

Overview

Gen 47:1, Joseph presents his father, and five of his brethren before Pharaoh; Gen 47:11, He gives them habitation and maintenance; Gen 47:13, He gets the Egyptians’ money; Gen 47:16, their cattle; Gen 47:18, and their lands, except the priests’, to Pharaoh; Gen 47:23, He restores the land for a fifth; Gen 47:28, Jacob’s age; Gen 47:29, He swears Joseph to bury him with his fathers.

Poole: Genesis 47 (Chapter Introduction)

CHAPTER 47

Joseph acquaints Pharaoh with his father’ s arrival; presents five of his brethren to him, Gen 47:1,2 . He after some inquiry instates them in Goshen: they being shepherds, he orders Joseph, if he knew any men of activity amongst them, to make them rulers over his cattle, Gen 47:3-6 . Joseph likewise brings his father before Pharaoh, who inquires after his age, and is blessed by Jacob, Gen 47:7-10 . Joseph maintains his father, and all his house, in Goshen, Gen 47:11,12 . Joseph gets all the money, cattle, and lands of the Egyptians into his hands for corn; removes them to distant quarters of the land, Gen 47:13-21 ; the priests only excepted, who have a portion assigned them by Pharaoh, Gen 47:22 . Joseph leaves the land to the people to till, and gives them corn to sow, they giving Pharaoh the fifth part of the crop, Gen 47:23-26 . Jacob’ s life in Egypt, and full age, Gen 47:27,28 . He takes an oath of Joseph concerning his burial, Gen 47:29-31 .

1706 Either to abide there, or to remove thence to any other place which thou shalt appoint for them.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 47 (Chapter Introduction)

(Gen 47:1-6) Joseph presents his brethren to Pharaoh.

(Gen 47:7-12) Jacob blesses Pharaoh.

(Gen 47:13-26) Joseph's dealings with the Egyptians during the famine.

(Gen 47:27-31) Jacob's age. His desire to be buried in Canaan.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 47 (Chapter Introduction)

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.

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 47 (Chapter Introduction)

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.