(Calvin, Genesis 2. part 23)

Fathers ought to prevail. For it was not the design of God, either that 
Jacob should subject himself to men, or should approve, without 
discrimination, whatever was handed down from his ancestors,--seeing 
that he so often condemns in the Jews, a foolish imitation of their 
fathers,--but his design was to keep Jacob in the true knowledge of 
  4. "And Joseph shall put his hand upon thine eyes." This clause was 
added for the sake of showing greater indulgence. For though Jacob, in 
desiring that, when he died, his eyes should be closed by the hand of 
Joseph, showed that some infirmity of the flesh was involved in the 
wish; yet God is willing to comply with it, for the sake of moderating 
the grief of a fresh banishment. Moreover, we know that the custom of 
closing the eyes was of the greatest antiquity; and that this office was 
discharged by one most closely connected with the deceased either by 
blood or affection. 
  5. "And Jacob rose up." By using the words "rose up," Moses seems to 
denote that Jacob received new vigor from the vision. For although the 
former promises were not forgotten, yet the addition of the recent 
memorial came most opportunely, in order that he, bearing the land of 
Canaan in his heart, might endure his absence from it with equanimity. 
When it is said that he took with him all that he had acquired, or 
possessed in the land of Canaan, it is probable that his servants and 
handmaids came together with his cattle. But, on his departure, no 
mention is made of them: nay, a little afterwards, when Moses enumerates 
the separate heads of each tribe, he says that only seventy souls came 
with him. Should any one say that Jacob had been compelled to liberate 
his slaves, on account of the famine, or that he lost them through some 
misfortune to us unknown, the conjecture is unsatisfactory; for it is 
most incredible that he, who had been an industrious master of a family, 
and had abounded in the earthly blessings of God, should have become so 
entirely destitute, that not even one little servant remained to him. It 

is more probable that, when the children of Israel were themselves 
employed in servile works, they were then deprived of their servants in 
Egypt; or, at least, a sufficient number was not left them, to inspire 
them with confidence in any enterprise. And although, in the account of 
their deliverance, Moses is silent respecting their servants, yet it may 
be easily gathered from other passages, that they did not depart without 
  8. "These are the names of the children of Israel." He recounts the 
sons and grandsons of Jacob, till he arrives at their full number. The 
statement that there were but seventy souls, while Stephen (Acts 7: 14) 
adds five more, is made, I doubt not, by an error of the transcribers. 
For the solution of Augustine is weak, that Stephen, by a prolepsis, 
enumerates also three who afterwards were born in Egypt; for he must 
then have formed a far longer catalogue. Again, this interpretation is 
repugnant to the design of the Holy Spirit, as we shall hereafter see: 
because the subject here treated of, is not respecting the number of 
children Jacob left behind him at his death, but respecting the number 
of his family on the day when he went down into Egypt. He is said to 
have brought with him, or to have found there, seventy souls born unto 
him, in order that the comparison of this very small number, with that 
immense multitude which the Lord afterwards led forth, might the more 
fully illustrate His wonderful benediction. But that the error is to be 
imputed to the transcribers, is hence apparent, that with the Greek 
interpreters, it has crept only into one passage, while, elsewhere, they 
agree with the Hebrew reckoning. And it was easy when numerals were 
signified by marks, for one passage to be corrupted. I suspect also that 
this happened from the following cause, that those who had to deal with 
the Scripture were generally ignorant of the Hebrew language; so that, 
conceiving the passage in the Acts to be vitiated, they rashly changed 
the true number. If any one, however, chooses rather to suppose that 
Luke in this instance accommodated himself to the rude and illiterate, 
who were accustomed to the Greek version, I do not contend with them. In 
the words of Moses there is, indeed, no ambiguity, nor is there any 
reason why so small a matter, in which there is no absurdity, should 
give us any trouble; for it is not wonderful, that, in this mode of 
notation, one letter should have been put in the place of another. It is 
more to the purpose, to examine wherefore this small number of persons 
is recorded by Moses. For, the more improbable it appears, that seventy 
men, in no lengthened space of time, should have grown to such a 
multitude; so much the more clearly does the grace of God shine forth. 
And this is also the reason why he so frequently mentions this number. 
For it was, by no means, according to human apprehension, a likely 
method of propagating the Church, that Abraham should live childless 
even to old age; that, after the death of Isaac, Jacob alone should 
remain; that he, being increased with a moderate family, should be shut 
up in a corner of Egypt, and that there an incredible number of people 
should spring up from this dry fountain. When Moses declares that Shaul, 
one of the sons of Simon, was born of a Canaanitish woman, while he does 
not even mention the mothers of the other sons, his intention, I doubt 
not, is to fix a mark of dishonor on his race. For the holy Fathers were 
on their guard, not to mix in marriage with that nation, from which they 
were separated by the decree of heaven. When Moses, having put down the 
names of Leah's sons, says there were thirty-three souls, whereas he has 
only mentioned thirty-two; I understand that Jacob himself is to be 
reckoned the first in order. The statement that he had so many sons or 
daughters by Leah does not oppose this conclusion. For although, 
strictly speaking, his discourse is concerning sons, yet he commences 
with the head of the family. I reject the interpretation of the Hebrews, 
who suppose Jochebed the mother of Moses to be included, as being 
overstrained. A question suggests itself concerning the daughters, 
whether there were more than two. If Dinah alone were named, it might be 
said that express mention was made of her, because of the notorious fact 
which had happened to her. But since Moses enumerates another female in 
the progeny of Aser, I rather conjecture that these had remained 
unmarried, or single; for no mention is made of those who were wives. 
  28. "And he sent Judah before him unto Joseph." Because Goshen had 
been selected by Joseph as the abode of his father and his brethren, 
Jacob now desires, that, on his coming, he may find the place prepared 
for him: for the expression which Moses uses, implies, not that he 
requires a house to be built and furnished for him, but only that he may 
be permitted there to pitch his tent without molestation. For it was 
necessary that some unoccupied place should be assigned him; lest, by 
taking possession of the pastures or fields of the inhabitants, he might 
give them an occasion for exciting a tumult. 
In the meeting of Jacob with his son Joseph, Moses describes their 
vehement feeling of joy, to show that the holy Fathers were not 
destitute of natural affection. It must, however, be remembered that, 
although the affections spring from good principles, yet they always 
contract some evil, from the corrupt propensity of the flesh; and have 
chiefly this fault, that they always exceed their bounds: whence it 
follows, that they do not need to be eradicated, but to be kept within 
due bounds. 
  31. "I will go up and show Pharaoh." After Joseph had gone forth to 
meet his father for the purpose of doing him honour, he also provides 
what will be useful for him. On this account, he advises Jacob to 
declare that he and all his family were keepers of cattle, to the end 
that he might obtain, from the king, a dwelling-place for them, in the 
land of Goshen. Now although his moderation deserves commendation on the 
ground, that he usurps no authority to himself, but that, as one of the 
common people, he waits the pleasure of the king: he yet may be thought 
craftily to have devised a pretext, by which he might circumvent the 
king. We see what he desired. Seeing that the land of Goshen was 
fertile, and celebrated for its rich pastures; this advantage so allured 
his mind, that he wished to fix his father there: but then, keeping out 
of Pharaoh's sight the richness of the land, he puts forth another 
reason; namely, that Jacob with his sons, were men held in abomination, 
and that, therefore, he was seeking a place of seclusion, in which they 
might dwell apart from the Egyptians. It is not, however, very difficult 
to untie this knot. The fertility of the land of Goshen was so fully 
known to the king, that no room was left for fraud or calming, (though 
kings are often too profuse, and foolishly waste much, because they know 
not what they grant,) yea, Pharaoh, of his own accord, had offered them, 
unsolicited, the best and choicest place in the kingdom. Therefore this 
bounty of his was not elicited from him by stratagem; because he was 
free to form his own judgment respecting what he would give. And truly 
Joseph, in order that he might act modestly, felt it necessary to seek a 
habitation in Goshen, on this pretext. For it would have been absurd, or 
at least inconsiderate, for men who were obscure and strangers, to 
desire an abode in the best and most convenient place for themselves, as 
if they possessed a right to choose for themselves. Joseph, therefore, 
having regard to his own modesty and that of his father, adduces another 
cause, which was yet a true one. For seeing that the Egyptians held the 
occupation of shepherds in abhorrence, he explains to the king that this 
would be a suitable retreat for his brethren. Herein was no 
dissimulation, because, in no other place, was a quiet habitation 
accessible to them. Nevertheless, though it was hard for the holy 
Fathers to be thus opprobriously rejected, and, as it were, to be 
loathed by a whole nation; yet this ignominy with which they were 
branded, was most profitable to themselves. For, had they been mingled 
with the Egyptians, they might have been scattered far and wide; but 
now, seeing that they are objects of detestation, and are thought 
unworthy to be admitted to common society, they learn, in this state of 
separation from others, to cherish more fervently mutual union between 
themselves; and thus the body of the Church, which God had set apart 
from the whole world, is not dispersed. So the Lord often permits us to 
from its pollution, we may cultivate holiness. Finally, he does not 
suffer us to be bound by chains to the earth, in order that we may be 
borne upward to heaven. 
Chapter XLVII. 
unto Pharaoh. 
also our fathers. 
servants dwell in the land of Goshen. 
come unto thee: 
over my cattle. 
and Jacob blessed Pharaoh. 
Rameses, as Pharaoh had commanded. 
reason of the famine. 
Joseph brought the money into Pharaoh's house. 
cattle, if money fail. 
cattle for that year. 
land be not desolate. 
Egyptians sold every man his field, because the famine prevailed over 
them: so the land became Pharaoh's. 
Pharaoh gave them: wherefore they sold not their lands. 
the land. 
food for your little ones. 
sight of my lord, and we will be Pharaoh's servants. 
only, [which] became not Pharaoh's. 
they had possessions therein, and grew, and multiplied exceedingly. 
age of Jacob was an hundred forty and seven years. 
bury me not, I pray thee, in Egypt: 
himself upon the bed's head. 
  1. "Then Joseph came." Joseph indirectly intimates to the king, his 
declaring beforehand that the land of Goshen was most excellent. Whence 
their abode there. That Joseph "brought five from the extreme limits of 
his brethren," is commonly thus explained, that they who were of least 
Hebrew word "qatsah" signifies the two extremities, the beginning and 

age of the whole. 
  3. "Thy servants are shepherds." This confession was humiliating to 
easily have done, of describing his brethren as persons engaged in 
ignorant of agriculture, or incapable of accustoming themselves to other 
modes of gaining a livelihood: and although they would not immediately 
their mean and contemptible mode of life proves a wall of separation 
between them and the Egyptians: yea, Joseph seems purposely to labour to 
the promised deliverance should take place, they did not conceal the 
hereafter, angels may receive us to a participation of their eternal 
remaining confession of the brethren (verse 4) was not unattended with a 
of God afterwards shone so much the more illustriously out of this 
them forth, a mighty nation. 
  5. "And Pharaoh spake unto Joseph." It is to be ascribed to the favour 
more indignantly borne by kings, than that their favors should be 
order that they might enjoy the same privilege as natives; the 
asking to be admitted as guests and strangers, they took timely 
precaution that Pharaoh should not hold them bound in the chains of 
servitude. The passage of Sophocles is known:-- 
  "Hos tis de pros turannon emporeuetai, 
  Keinou hoti doulos, kan eleutheros molei". 
         "Who refuge seeks within a tyrant's door, 
         When once he enters there, is free no more." 
                                          Langhorne's Plutarch. 
more inexcusable was the cruelty exercised towards them, when, in 
denied that opportunity of departure, for which they had stipulated. 
conduct, because the sons of Jacob had voluntarily placed themselves 
under his authority, (Is. 52: 4;) but he is speaking comparatively, in 
of hospitality was wickedly violated when the Israelites were oppressed 
ground of complaint against the Egyptians. But seeing that the pledge 
  6. "The land of Egypt." This is recorded not only to show that Jacob 
strictly was he bound to take care, lest, being liberal with the king's 
by the king's permission, places his family amidst the best pastures; 
beneficence, to make his brethren keepers of the king's cattle; not only 
  7. "And Joseph brought in Jacob his father." Although Moses relates, 
for the sake of honour, but, by no means, raise their thoughts to God. 
Jacob acts otherwise; for he adjoins to civil reverence that pious 
peace of that land and empire their own peace would be involved. (Jer. 
offer up public prayers for them. (1 Tim. 2: 1.) Therefore the same 
subjection to authority is required severally from each of us. 
  8. "How old art thou?" This familiar question proves that Jacob was 
received courteously and without ceremony. But the answer is of far 
Hebrews, (11: 13-16,) gathers hence the memorable doctrine, that God was 
Apostle honours them all with the same eulogy. Therefore, as they were 
opprobriously called foreigners and strangers wherever they came; so God 
vouchsafed to them the incomparable dignity, that they should be heirs 
peculiar and hereditary possession in the world, than the holy fathers 
possession, through a continual succession of ages, was never promised 
should "have no certain dwelling-place;" (1 Cor. 4: 11;) not that all 
course, he shall depart to the heavenly country. 
  9. "Few and evil have the days of the years of my life been." Jacob 
afflictions. Why does he not rather recount the great and manifold 
favors of God which formed an abundant compensation for every kind of 
evil? Besides, his complaint respecting the shortness of life seems 
own decrepitude, as he extols the vigor divinely afforded to his 
merely states that he had not attained their age; as if he had said, "I, 
prolonged the life of my fathers, that they far exceeded this limit." He 
had said, "My senses might yet have flourished in their vigor, if my 
and by most grievous sufferings." We now see that nothing was less in 
Isaac had dimness of sight and trembling limbs thirty years before his 
giving himself over to death, as if the sepulchre were before his eyes. 
the secret counsel of God. Wherefore, being unconcerned about the 
next day. 
  12. "And Joseph nourished his father, &c., according to their 
families." Some explain the expression, "the mouth of the little one," 
which food is conveyed to the mouths of children. These interpreters 
Others translate it "youth," but I know not with what meaning. Others 
  13. "And all the land of Canaan fainted." It was a memorable judgment 
provisions for distant and transmarine nations, were reduced to such 
poverty that they were almost consumed. The word "lahah," which Moses 
food that they fainted; but whichever method of interpretation be 
cultivate fertile lands to trust in their abundance; rather let them 
acknowledge that a large supply of provision does not so much spring 
midst of famine, as it is said in the thirty seventh Psalm and the 
nineteenth verse. If, however, God is pleased to try us with famine, we 
beasts. And although it is possible that grievous commotions were raised 
his skill and industry, the greatest dangers were so well and 
dexterously provided against, that Egypt ought justly to acknowledge him 
as the author of its deliverance. 
  14. "And Joseph gathered up all the money." Moses first declares that 
commends the sincere and faithful administration of Joseph himself. We 
know how few persons can touch the money of kings without defiling 
conduct himself with such moderation, unless his divine calling had 
thefts and rapaciousness by worldly motives alone, would immediately put 

(continued in part 24...)

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