---
title: "Clarke"
description: "hundred and forty-seven years old, 28, makes Joseph promise not to bury him in Egypt, but in Canaan, 29, 30. Joseph promises and confirms it with an oath,"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/47"
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![Clarke](/images/commentaries/clarkes-commentary.jpg)

 The Clarke's Commentary
 
Include 66 books
 
Denomination: arminianism
 
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*hundred and forty-seven years old*, 28,
*makes Joseph promise not to bury him in Egypt, but in Canaan*, 29, 30.
*Joseph promises and confirms it with an oath*, 31.
NOTES ON CHAP. XLVII

Verse [Genesis 47:2](../../../kjv/genesis/47/2). ***He took some of his brethren*** — There is something very strange in the original; literally translated it signifies "from the end or extremity (מקצה *miktseh*) of his brethren he took five men." This has been understood *six* different ways.
1. Joseph took five of his brethren that came *first to hand*- at *random*, *without design or choice*.
2. Joseph took five of the *meanest-looking* of his brethren to present before Pharaoh, fearing if he had taken the *sightliest* that Pharaoh would detain them for his service, whereby their religion and morals might be corrupted.
3. Joseph took five of the *best made* and *finest-looking* of his brethren, and presented them before Pharaoh, wishing to impress his mind with a favourable opinion of the family which he had just now brought into Egypt, and to do himself honour.
4. Joseph took five of the *youngest* of his brethren.
5. He took five of the *eldest* of his brethren.
6. He took five from the *extremity* or end of his brethren, i. e., *some* of the *eldest* and *some* of the *youngest*, viz., Reuben, Simeon, Levi, Issachar, and Benjamin. - *Rab. Solomon*.
It is certain that in [Judges 18:2](../../../kjv/judges/18/2), the word may be understood as implying *dignity, valour, excellence*, and *pre-eminence: And the children* *of Dan sent of their family* FIVE *men* מקצותם miktsotham, not *from their coasts*, but of the *most eminent* or *excellent* they had; and it is probable they might have had their eye on what Joseph did here when they made their choice, choosing the same number, *five*, and of their *principal* men, as did Joseph, because the mission was important, *to go and search out the land*. But the word may be understood simply as signifying *some*; out of the *whole* of his brethren he took *only* five men, &c.

Verse [Genesis 47:6](../../../kjv/genesis/47/6). ***In the best of the land make thy father and brethren to*** *dwell; in the land of Goshen let them dwell*] So it appears that the land of Goshen was the *best of the land of Egypt*.
***Men of activity*** — אנשי חיל *anshey chayil, stout* or *robust* *men*- such as were capable of bearing fatigue, and of rendering their authority respectable.
***Rulers over my cattle.*** — מקנה *mikneh* signifies not only *cattle*, but *possessions* or *property* of any kind; though most usually *cattle* are intended, because in ancient times they constituted the principal part of a man's property. The word may be taken here in a more extensive sense, and the circumstances of the case seem obviously to require it. If every *shepherd* was an abomination to the Egyptians, however we may understand or qualify the expression, is it to be supposed that Pharaoh should desire that the *brethren* of his *prime minister*, of his *chief favourite*, should be employed in some of the very meanest offices in the land? We may therefore safely understand Pharaoh as expressing his will, that the brethren of Joseph should be appointed as *overseers* or *superintendents* of his *domestic* concerns, while Joseph superintended those of the *state*.

Verse [Genesis 47:7](../../../kjv/genesis/47/7). ***Jacob blessed Pharaoh.*** — Saluted him on his entrance with *Peace be unto thee*, or some such expression of respect and good will. For the meaning of the term *to bless*, as applied to God and man, [Genesis 2:3](../../../kjv/genesis/2/3); [Genesis 2:3](../../../kjv/genesis/2/3).

Verse [Genesis 47:9](../../../kjv/genesis/47/9). ***The days of the years of my pilgrimage*** — מגורי *megurai*, of my *sojourning* or *wandering*. Jacob had always lived a migratory or wandering life, in different parts of Canaan, Mesopotamia, and Egypt, scarcely ever at rest; and in the places where he lived longest, always exposed to the fatigues of the field and the desert. Our word *pilgrim* comes from the French *pelerin* and *pelegrin*, which are corrupted from the Latin *peregrinus*, an *alien, stranger*, or *foreigner*, from the adverb *peregre, abroad,* *not at home*. The pilgrim was a person who took a journey, long or short, on some *religious account*, submitting during the time to many hardships and privations. A more appropriate term could not be conceived to express the *life of Jacob*, and the *motive* which induced him to live such a life. His journey to Padan-aram or Mesopotamia excepted, the principal part of his journeys were properly *pilgrimages*, undertaken in the course of God's providence *on a religious account*.
***Have not attained unto the - life of my fathers*** — Jacob lived in the whole *one hundred and forty-seven* years; Isaac his father lived *one hundred and eighty*; and Abraham his grandfather, *one* *hundred and seventy-five*. These were *days of years* in comparison of the lives of the preceding patriarchs, some of whom lived nearly *ten centuries*!

Verse [Genesis 47:14](../../../kjv/genesis/47/14). ***Gathered up all the money*** — i. e., by selling corn out of the public stores to the people; and this he did till the money failed, [Genesis 47:15](../../../kjv/genesis/47/15), till all the money was exchanged for corn, and brought into Pharaoh's treasury. Be sides the *fifth* part of the produce of the seven plentiful years, Joseph had bought additional corn with *Pharaoh's money* to lay up against the famine that was to prevail in the seven years of *dearth*; and it is very likely that this was sold out at the price for which it was bought, and the *fifth part*, which belonged to Pharaoh, sold out at the same price. And as money at that time could not be plentiful, the cash of the whole nation was thus exhausted as far as that had circulated among the common people.

Verse [Genesis 47:16](../../../kjv/genesis/47/16). ***Give your cattle*** — This was the wisest measure that could be adopted, both for the preservation of the *people* and of the *cattle* also. As the people had not grain for their own sustenance, consequently they could have none for their cattle; hence the cattle were in the most imminent danger of starving; and the people also were in equal danger, as they must have divided a portion of that bought for themselves with the cattle, which for the sake of tillage, c., they wished of course to preserve till the seven years of famine should end. The cattle being bought by Joseph were supported at the royal expense, and very likely returned to the people at the end of the famine for how else could they cultivate their ground, transport their merchandise, &c., &c.? For this part of Joseph's conduct he certainly deserves high praise and no censure.

Verse [Genesis 47:18](../../../kjv/genesis/47/18). ***When that year was ended*** — The sixth year of the famine, *they came unto him the second year*, which was the *last* or *seventh* year of the famine, in which it was necessary to sow the land that there might be a crop the succeeding year; for Joseph, on whose prediction they *relied*, had foretold that the famine should continue only *seven years*, and consequently they expected the *eighth* year to be a fruitful year provided the land was *sowed*, without which, though the inundation of the land by the Nile might amount to the sixteen requisite cubits, there could be no crop.

Verse [Genesis 47:19](../../../kjv/genesis/47/19). ***Buy us and our land for bread*** — In times of famine in *Hindostan*, thousands of children have been sold to prevent their perishing. In the Burman empire the sale of *whole families* to discharge debts is very common. - *Ward's Customs*.

Verse [Genesis 47:21](../../../kjv/genesis/47/21). ***And as for the people, he removed them to cities*** — It is very likely that Joseph was influenced by no *political* motive in removing the people to the cities, but merely by a motive of *humanity* and *prudence*. As the corn was laid up in the cities he found it more convenient to bring them to the place where they might be conveniently fed; each being within the reach of an easy distribution. Thus then the *country* which could afford no sustenance was abandoned for the time being, that the people might be fed in those places where the provision was deposited.

Verse [Genesis 47:22](../../../kjv/genesis/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*.

Verse [Genesis 47:23](../../../kjv/genesis/47/23). ***I have bought you this day and your land for Pharaoh*** — It fully appears that the kingdom of Egypt was previously to the time of Joseph a very limited monarchy. The king had his estates; the priests had their lands; and the common people their patrimony independently of both. The land of Rameses or Goshen appears to have been the king's land, [Genesis 47:11](../../../kjv/genesis/47/11). The priests had their lands, which they did not sell to Joseph, [Genesis 47:22](../../../kjv/genesis/47/22); [Genesis 47:26](../../../kjv/genesis/47/26); and that the people had lands independent of the crown, is evident from the purchases Joseph made, [Genesis 47:19](../../../kjv/genesis/47/19); [Genesis 47:20](../../../kjv/genesis/47/20); and we may conclude from those purchases that Pharaoh had no power to levy taxes upon his subjects to increase his own revenue until he had bought the original right which each individual had in his possessions. And when Joseph bought this for the king he raised the crown an ample revenue, though he restored the lands, by obliging each to pay *one* *fifth* of the product to the king, [Genesis 47:24](../../../kjv/genesis/47/24). And it is worthy of remark that the people of Egypt well understood the distinction between *subjects* and *servants*; for when they came to sell their land, they offered to sell *themselves* also, and said: *Buy us and* *our land*, *and we and our land will be servants unto Pharaoh*, [Genesis 47:19](../../../kjv/genesis/47/19).
*Diodorus Siculus*, lib. i., gives the same account of the ancient constitution of Egypt. "The land," says he, "was divided into *three* parts:
1. *One* belonged to the PRIESTS, with which they provided all sacrifices, and maintained all the ministers of religion.
2. A *second* part was the KING'S, to support his court and family, and to supply expenses for wars if they should happen. Hence there were no *taxes*, the king having so ample an estate.
3. The *remainder* of the land belonged to the SUBJECTS, who appear (from the account of Diodorus) to have been all soldiers, a kind of standing militia, liable, at the king's expense, to serve in all wars for the preservation of the state."
This was a constitution something like the *British*; the government appears to have been *mixed*, and the monarchy properly *limited*, till Joseph, by buying the land of the people, made the king in some sort despotic. But it does not appear that any improper use was made of this, as in much later times we find it still a comparatively limited monarchy.

Verse [Genesis 47:24](../../../kjv/genesis/47/24). ***Ye shall give the fifth*****part*****unto Pharaoh*** — This is precisely the case in *Hindostan*; the king has the *fifth part* of all the crops.

Verse [Genesis 47:26](../../../kjv/genesis/47/26). ***And Joseph made it a law*** — That the people should hold their land from the king, and give him the *fifth* part of the produce as a yearly tax. Beyond this it appears the king had no farther demands. The whole of this conduct of Joseph has been as strongly *censured* by some as *applauded* by others. It is natural for men to run into extremes in attacking or defending any position. Sober and judicious men will consider *what* Joseph did by *Divine appointment* as a prophet of God, and what he did merely as a *statesman* from the circumstances of the case, the complexion of the times, and the character of the people over whom he presided. When this is dispassionately done, we shall see much reason to adore *God*, applaud the *man*, and perhaps in some cases censure the *minister*. Joseph is never held up to our view as *an* *unerring* prophet of God. He was an honoured instrument in the hands of God of saving two nations from utter ruin, and especially of preserving that family from which the *Messiah* was to spring, and of perpetuating the true religion among them. In this character he is represented in the sacred pages. His conduct as the *prime minister* of Pharaoh was powerfully indicative of a deep and consummate politician, who had high notions of prerogative, which led him to use every prudent means to aggrandize his master, and at the same time to do what he judged *best on the whole* for the people he governed. See the conclusion of the 50th chapter. [Genesis 50:26](../../../kjv/genesis/50/26); [Genesis 50:26](../../../kjv/genesis/50/26).

Verse [Genesis 47:29](../../../kjv/genesis/47/29). ***Put - thy hand under my thigh*** — [Genesis 24:2](../../../kjv/genesis/24/2).

Verse [Genesis 47:30](../../../kjv/genesis/47/30). ***I will lie with my fathers*** — As God had promised the land of Canaan to Abraham and his posterity, Jacob considered it as a consecrated place, under the particular superintendence and blessing of God: and as Sarah, Abraham, and Isaac were interred near to Hebron, he in all probability wished to lie, not only in the same place, but in the same grave; and it is not likely that he would have been solicitous about this, had he not considered that promised land as being a *type of the rest that remains for* *the people of God*, and a *pledge* of the *inheritance* among the saints in light.

Verse [Genesis 47:31](../../../kjv/genesis/47/31). ***And Israel bowed himself upon the bed's head.*** — Jacob was now both old and feeble, and we may suppose him reclined on his couch when Joseph came; that he afterwards sat up erect (see [Genesis 48:2](../../../kjv/genesis/48/2)) while conversing with his son, and receiving his oath and promise; and that when this was finished he *bowed himself upon* *the bed's head*- exhausted with the conversation, he again reclined himself on his bed as before. This seems to be the simple meaning, which the text unconnected with any religious system or prejudice, naturally proposes. But because שחה *shachah*, signifies not only to *bow* but to *worship*, because acts of religious worship were performed by *bowing* or *prostration*, and because מטה *mittah, a bed*, by the change of the *points*, only becomes *matteh*, a staff, in which sense the Septuagint took it, translating the original words thus: Και προσεκυνησεν Ισραηλ επι το ακρον της ῥαβδου αυτου, *and Israel worshipped upon the top of his staff*, which the writer of the Epistle to the Hebrews, [Hebrews 11:21](../../../kjv/hebrews/11/21), quotes *literatim*; therefore some have supposed that Jacob certainly had a *carved image* on the head or top of his staff, to which he paid a species of adoration; or that he bowed himself to the staff or sceptre of Joseph, thus fulfilling the prophetic import of his son's dreams! The sense of the *Hebrew text* is given above. If the reader prefers the sense of the *Septuagint* and the Epistle to the Hebrews, the meaning is, that Jacob, through feebleness, supported himself with a staff, and that, when he got the requisite assurance from Joseph that his dead body should be carried to Canaan, leaning on his staff be bowed his head in adoration to God, who had supported him all his life long, and hitherto fulfilled all his promises.

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