Genesis 46

Genesis 46:1

Ambrose of Milan: It is appropriate, for that person rises up who is hastening to Christ. Faith precedes devotion. First Jacob rose up; later he sacrificed. The man who has searched out the knowledge of God offers a good sacrifice. Now “at night in a vision God spoke to Israel, saying, ‘Jacob, Jacob.’ He said, ‘What is it?’ God said, ‘I am the God of your fathers, do not fear, go down into Egypt; for there I will make you into a great people, and I will lead you forever.’ " — ON JOSEPH 14.81-82

John Chrysostom: On hearing this, let us learn in whatever we do, whether embarking on some project or beginning a journey, first of all to offer a sacrifice to the Lord in prayer and, by calling on his help to address the matter in hand, thus also imitate these good people’s godliness. “He offered a sacrifice to the God of his father, Isaac,” the text says, for you to learn that Jacob followed in his father’s footsteps and thus demonstrated the reverence for divine things that Isaac had. Because he took the initiative in showing his own right attitude in thanksgiving, at once he felt the influence of grace from on high. I mean, because he had in view the length of the journey and kept in mind his advanced age, Jacob was afraid that death might come upon him before the meeting and rob him of the sight of his son; so he offered prayers to God to grant him life enough to enable him to enjoy this final satisfaction. — HOMILIES ON Genesis 65.5

Genesis 46:3

Origen of Alexandria: It seems worthy indeed, after these things, to look at and perceive what God speaks to Israel himself through a vision, and how he sends him to Egypt, strengthening and exhorting him as one setting out to certain contests. For he says: “do not fear to go down into Egypt,” that is to say: as you are about to engage “against principalities and powers and against the rulers of the darkness of this world” — which is figuratively called Egypt — do not fear, do not tremble. And if you also wish to know the reason why you ought not to fear, hear my promise: “for I will make you into a great nation there, and I will go down with you into Egypt, and I will call you back thence at the end.” He does not, then, fear “to go down into Egypt,” he does not fear the contests of this world and to undergo the struggles of the opposing demons, with whom God has gone down into the contests. In short, hear the Apostle Paul saying: “I labored more,” he says, “than all of them, yet not I, but the grace of God with me.” But also in Jerusalem, when the sedition had been stirred up against him and he was sweating out a most glorious contest for the word and preaching of the Lord, the Lord stood by him and said the same things which are now said to Israel: “do not fear,” he says, “Paul, because, as you have testified concerning me at Jerusalem, so must you give testimony also at Rome.” — HOMILIES ON Genesis 15.5

Genesis 46:4

Ambrose of Milan: Our God himself also exhorts that people with his own prophecy and promises them advancement in the faith, the fruit of his gift, for he says to them, “Joseph shall put his hand on your eyes.” It was not that the holy patriarch was troubled as to who should close his eyes, although in the clear understanding of it a natural love is also being expressed. For we often desire to embrace those whom we love. How much more, when we are about to depart from this body, do we take delight in the last touch of our beloved children and find consolation in such a provision for our journey. Yet in a mystical sense we may take it to mean that afterward the Jewish people are going to know their God. For this is a mystery, that the true Joseph places his hands over the eyes of another, so that he who before did not see may now see. Come to the Gospel, read how the blind man was healed, when Jesus put his hand on him and took away his blindness. Indeed, Christ does not put his hand on those who are going to die but on those who are going to live or, if on those who are going to die, rightly so, because we first die in order that we may live again. For we cannot see God unless we die to sin previously. — ON JOSEPH 14.83

John Chrysostom: See how whatever the good man longed for the Lord promises him, and in fact much more. That is to say, in his generosity he exceeds our requests out of fidelity to his characteristic love. “Do not be afraid to go down to Egypt,” he says. Because Jacob dreaded the length of the journey, accordingly he says, “Have no regard for the weakness of your old age—I will make you into a great nation there. I will accompany you and make everything easy for you.” Notice the considerateness of the expression: “I will go down with you to Egypt.” What could be more blessed than to have God as traveling companion? Then he spoke the consoling thought that the old man had particular need of: “Joseph’s hands will close your eyes in death.” That dearly beloved son of yours will personally prepare your body for burial, and his hands will close your eyes in death.So, quite happy and free from all concern, Jacob took to the road. Consider at this point, I ask you, with what cheerfulness the good man makes the journey, being so reassured by God’s promise. — HOMILIES ON Genesis 65.6-7

Origen of Alexandria: But I judge that something more of mystery yet lies hidden in this place. For it moves me that he said: “I will make you into a great nation, and I will go down with you into Egypt, and thence I will call you back at the end.” Who is it who was made “into a great nation” in Egypt and was called back “at the end”? As far as concerns that Jacob, of whom it is thought to be said, it will not seem to be true. For he was not called back “at the end” from Egypt, since indeed he died in Egypt. And it will be absurd if anyone says that Jacob was called back by God in this, that his body was carried back. And if this be accepted, it will not be true that “God is not the God of the dead, but of the living.” It does not, then, befit that these things be understood of a dead body, but that they be confirmed regarding the living and the vigorous. Let us see, therefore, whether perhaps a figure is formed in this either of the Lord descending into this world and “into a great nation,” that is, into the Church from the nations, and, all things done and consummated, returning to the Father, or of the “first-formed man,” who descends into contests in Egypt, when, cast out from the delights of paradise, he is led to the labors and hardships of this world, a contest with the serpent being set before him, when it is said: “you shall watch his head and he shall watch your heel,” and again when it is said to the woman that: “I will put enmities between you and him, and between your seed and his seed.” Nor yet does God forsake them, placed in this contest, but he is always with them. He is well pleased in Abel, he rebukes Cain; invoked, he is present to Enoch; he commands Noah to build the ark of salvation in the flood; he leads Abraham out “from the house of his father” and “from his kindred”; he blesses Isaac and Jacob; he leads the sons of Israel out of Egypt. Through Moses he writes the law of the letter; through the prophets he fulfills what was lacking. This is to be with them in Egypt. But that he says: “I will call you back thence at the end,” this I judge to be, as we said above, that at the end of the ages his only-begotten Son descended for the salvation of the world even into the lower regions and thence called back the “first-formed man.” For that which he said to the robber: “today you shall be with me in paradise,” understand this to be said not to him alone, but also to all the saints, for whom he had descended into the lower regions. In this, then, more truly than in Jacob, will that be fulfilled which was said: “I will call you back thence at the end.” — HOMILIES ON Genesis 15.5

Origen of Alexandria: But each one of us also, by the same order and by the same way, enters Egypt and the contests, and, if he merits that God always remain with him, he will make him “into a great nation.” For a great nation is the number of the virtues and the multitude of righteousness, in which all the saints are said to be multiplied and to increase. That also is fulfilled in him which was said: “I will call you back thence at the end.” For the end is set down as the perfection of things and the consummation of the virtues. On account of this, in short, another of the saints also said: “do not call me back in the midst of my days.” And again Scripture bears witness to the great patriarch Abraham, that “Abraham died full of days.” This, then, is “I will call you back thence at the end,” as though he said: since “you have fought the good fight, you have kept the faith, you have finished the course,” I will now call you back from this world to the future blessedness, to the perfection of eternal life, to “the crown of righteousness, which the Lord will render at the end of the ages to all who love him.” — HOMILIES ON Genesis 15.6

Origen of Alexandria: But let us see also what is to be thought from this, that he says: “and Joseph will put his hands upon your eyes.” I judge indeed that many sacraments of hidden understanding are covered beneath the veil of this word, which to touch upon and knock at belongs to another time. For now, in the meantime, it will not seem to be said without reason — as it also seemed to certain of our predecessors — that a certain prophecy is seen to be designated in this; since indeed of the tribe of Joseph was that Jeroboam who made two golden cows, that he might seduce the people to worship them, and through this, as it were by laying on his hands, blinded and closed the eyes of Israel, that they might not see his impiety, of which it was said: “on account of the impiety of Jacob are all these things, and on account of the sin of the house of Israel. But what is the impiety of Jacob? Is it not Samaria?” But if perhaps someone should deny that those things which under the appearance of piety were said by God as future ought to be bent to a blameworthy sense, we shall say that the true Joseph, our Lord and Savior, just as he put his bodily hand upon the eyes of the blind man and restored to him the sight which he had lost, so also put his spiritual hands upon the eyes of the law, which had been blinded through the bodily understanding of the Scribes and Pharisees, and restored to them sight, so that to those to whom the Lord opens the Scriptures the spiritual sight and understanding in the law might appear. And would that the Lord Jesus might lay also upon us “his hands upon our eyes,” that we too might begin to look not at those things “which are seen,” but at those “which are not seen,” and might open for us those eyes which behold not present things, but future, and might reveal to us the sight of the heart, by which God is seen in spirit, through the same Lord Jesus Christ, to whom is “glory and power unto the ages of ages. Amen.” — HOMILIES ON Genesis 15.7

Genesis 46:6

Augustine of Hippo: WHAT DOES HIS DAUGHTERS AND DAUGHTERS OF HIS DAUGHTERS MEAN? — And Jacob and all his descendants, and his sons, and his sons’ sons, and his daughters, and the daughters of his daughters, went into Egypt . We ask how his daughters and his daughters’ daughters can be said, when Scripture states that Jacob had only one daughter. The answer is that, as we said before, daughters can be understood when the granddaughters, just as all the children of Israel designate, in turn, all the people propagated from it. But in this case, when he says the daughters of his daughters, alluding to Dinah only, he puts the plural for the singular, as the singular is also used for the plural. It may also be accepted that the daughters-in-law may have been called daughters. [ — QUESTIONS ON GENESIS, Q. 148 (tr. J. Litteral, draft)

Genesis 46:15

Augustine of Hippo: WHAT DO YOU HEAR ABOUT THE SOULS OF JACOB? — In relation to what Scripture says, that Leah begot so many souls, or that so many souls left the thigh of Jacob, we must note how it is answered to those who try to confirm by this text that the fathers propagate the souls at the same time as the bodies. Well, no one can doubt that with this expression the author speaks of souls to refer to people, as when one mentions the part to refer to the whole. In spite of this, there is the problem of separating the part that has given name to the whole, that is to say, the soul, whose name designates the complete man, of what the text says next: “they left his thighs (Gen. 46:26).” Well, even if only the souls are mentioned, it is necessary to accept that only the body left Jacob. But to solve the problem we must investigate the modes of expression of the Scriptures. [ — QUESTIONS ON GENESIS, Q. 149 (tr. J. Litteral, draft)

Genesis 46:26

Jerome: (Chapter XLVI, Verse 26 and following) Therefore all the souls that entered Egypt with Jacob, and those that came out of his thighs, apart from the wives of Jacob’s sons, were sixty-six souls; and the sons of Joseph, who were born to him in Egypt, were nine souls. Therefore all the souls that entered Egypt with Jacob were seventy-five. It is without doubt that except for Joseph and his sons, sixty-six souls that came out of Jacob’s thighs entered Egypt. For thus also, gradually through each calculated number, it is proven, and it is found in the Hebrew volumes. But what we read in the Septuagint: And the sons of Joseph, who were born to him in Egypt, were nine souls: let us know that in Hebrew, instead of nine, there are two. For Ephraim and Manasseh were born to him before Jacob entered Egypt, and before the time of famine. They were born of Aseneth, the daughter of Potiphera, in Egypt. But also that which we read above: And the sons of Manasseh became, whom the Syrian concubine gave birth to him, Machir, and Machir gave birth to Gilead; and the sons of Ephraim, the brother of Manasseh, Suthalaam, and Thaam; and the sons of Suthalaam, Edem, it is added: indeed, what we read afterwards is described as if it had happened by anticipation. For at that time when Jacob entered Egypt, Ephraim and Manasseh were not old enough to be able to have children. From this it is evident that all the souls who entered Egypt from the loins of Jacob were seventy, but afterwards sixty-six entered, and they found (Al. gave birth to) three souls in Egypt, namely Joseph with his two sons, and the seventieth was Jacob himself. In order that we do not seem to speak against the authority of Scripture, even the Seventy Interpreters translated in Deuteronomy (X, 22) that Jacob (also called Israel) entered Egypt with seventy souls. Therefore, if anyone opposes our opinion, they will make Scripture contradict itself. For the Seventy Interpreters themselves, who said that seventy-five souls, including Joseph and his descendants, entered Egypt through πρόληψις, only mentioned in Deuteronomy that seventy entered (some say ’entered’). But if the opposite is opposed to us, how is it said in the Acts of the Apostles (VII) , in the sermon of Stephen to the people, that seventy-five souls entered Egypt; the explanation is easy. For Saint Luke, who is the author of the history itself, should not have written anything contrary to that Scripture, which had already been made known to the Gentiles, when he published the volume of the Acts of the Apostles. And certainly, at that time, the authority of the Seventy Interpreters was considered greater than that of Luke, who was unknown, and despised, and not held in high esteem by the nations. However, it is generally observed that wherever the holy Apostles or Apostolic men speak to the peoples, they often make use of testimonies that had already been spread among the nations: although many report that Luke the Evangelist, as a proselyte, was ignorant of the Hebrew letters. — Hebrew Questions on Genesis

Augustine of Hippo: ON THE NUMBER OF PEOPLE WHO ACCOMPANIED JACOB TO EGYPT. —What the Scripture says about sixty-six persons entering with Jacob in Egypt, excepting of course the sons of Joseph, and what he then adds, counting already to the sons of Joseph, who were seventy-five persons who entered with Jacob in Egypt , we must interpret it as follows: these are the individuals who were in the house of Jacob when he entered Egypt. Because it is clear that those he met there did not take them with him. But if we diligently inquire into the truth, we find that two, Ephraim and Manasseh, were already born when he entered, which, it is said, not only have the Hebrew codices in this passage, but the Septuagint itself in the Exodus (1:5), and the Septuagint’s version do not seem to me wrong in this, for this, by some mystical meaning and, using a certain prophetic freedom, wanted to complete this number, if still living Jacob, spread from the two sons, Manasseh and Ephraim, those individuals whom the Septuagint version believed should be added to the number of the people of the house of Jacob. Now if, on the one hand, it is known that Jacob lived seventeen years in Egypt (Cf. Gen. 47:28), on the other hand, it is not known how the sons of Joseph could have grandchildren, while Jacob still lived. Jacob, in fact, entered Egypt the second year of the famine. Joseph’s children, on the other hand, were born in the years of abundance (Cf. Gen. 46:21), although they do not know the years of the abundance in which they were born. From the first year of the abundance to the second year of the famine, when Jacob entered Egypt, there are nine years. If we add to these the seventeen years that Jacob lived there, he was twenty-six years old. How could young people under the age of twenty-six have grandchildren? This question cannot be resolved by any Hebrew text. For how could Jacob have so many grandchildren before entering Egypt, even of his son Benjamin, who at that time came to his brother Joseph? For the Scripture not only speaks of Jacob having children, but also grandchildren and great-grandchildren, all of whom must be added to those sixty-six persons with whom Jacob entered into Egypt, as it says even the Hebrew text itself. It is also necessary to consider the fact that while Joseph and his children are only eight, Benjamin and his children are eleven in all, not nineteen among all, as indeed eight are eleven plus, but the sum throws the figure of eighteen. And besides, Joseph and his children are not eight people, but they are said to be nine, when in reality only eight appear. These problems, which seem unsolvable, undoubtedly contain a great meaning; but I do not know if I will be able to agree all things literally, especially the numbers that in the Scriptures are absolutely sacred and are full of mysteries, as we believe with all reason, based on some numbers that we have been able to know by them. [ — QUESTIONS ON GENESIS, Q. 151 (tr. J. Litteral, draft)

Genesis 46:27

Ambrose of Milan: Therefore seventy-five souls go down into Egypt, just as it is written, and this in the mystical sense is the number of forgiveness. For after such great hardness, after such great sins, they would be considered unworthy unless there were granted them the forgiveness of sins. Judah—that is, the confession of sin—goes to meet Joseph. The people of the Jews that is to come sends him ahead as a forerunner of itself. So also the true Joseph, that is, “the witness and interpreter of the Godhead,” comes to meet those who before were in the possession of unbelief, because now their confession precedes them. For Christ is the interpreter of the Godhead, because “no one has at any time seen God, except the only-begotten Son, who is in the bosom of the Father; he has revealed him.” It is he who in the last times will receive the people of the Jews, by then in an advanced age and grown weary, and do so, not according to its merits but according to the election of his grace; and he will put his hand on its eyes to take away its blindness. And so he postponed its healing, so that the people who earlier did not think it should be believed might be the last to believe and might lose the prerogative of earlier election. On this account also the apostle says, “that a partial blindness has befallen Israel, until the full number of the Gentiles should enter, and thus all Israel should be saved.” And thus it is that the deeds of the patriarchs are symbols of events to come. Indeed, Jacob himself speaks to this effect to his sons: “Gather yourselves together, that I may tell you the things that shall befall you in the last days. Gather yourselves together, and hear Israel your father.” — ON JOSEPH 14.84-85

John Chrysostom: Why did sacred Scripture indicate the number to us precisely? So that we might be in a position to know how God’s prediction took effect that said, “I will make you into a great nation there.” You see, from those seventy-five persons the people of Israel grew into six hundred thousand. You notice how it was not idly or to no purpose that it taught us the number of those that went down to Egypt, but for us to know from how few that great number came and not to lose confidence in God’s promises. I mean, when you consider that after the death of Jacob and Joseph the king of the Egyptians went to such lengths to reduce their numbers and prevent them from growing, be amazed and overcome at God’s providence and the fact that his wishes can never fail, no matter how many people try their utmost. — HOMILIES ON Genesis 65.7

Quodvultdeus: Therefore Jacob went down to Egypt together with seventy-five people, and his son Joseph came to meet him. After seeing him Jacob said, “I see you, son, now I can die willingly.” When Simeon, that venerable old man, called a father because of his age and not because he could father children, saw Christ because of whom he was still kept in this world as in Egypt, even though he was extremely old, said, “Master, now you are dismissing your servant in peace, according to your word; for my eyes have seen your salvation.” David’s Psalms 75, which coincides with the number of the people, proclaims, “God is known in Judea, and his name is great in Israel.” Since Israel means “he who sees God,” it is necessary that every person enlightened by grace, Jew or Greek, is freed from the slavery of Egypt, even though Pharaoh, that is, the devil, oppresses him with a heavy yoke. — BOOK OF PROMISES AND PREDICTIONS OF GOD 1.32.44

Genesis 46:28

Jerome: (v. 28) But Judah was sent ahead of him to Joseph, to meet him in the city of Heroum in the land of Ramesse. In Hebrew, there is no city called Heroum, nor a land called Ramesse, but only Gesen. Some Jews assert that Gesen is now called Thebaid. And what follows afterwards: He gave them the best land in Egypt, in Ramesse, which they believe to be the village called Arsenoites in ancient times. — Hebrew Questions on Genesis

Genesis 46:29

John Chrysostom: This is what I said at the outset, that in many cases an excess of joy causes the tears to flow. “He fell on his neck,” the text says, and not simply “wept” but “wept a flood of tears.” You see, immediately there came to his mind what he himself had suffered, what his father had endured on his account. Joseph thought of the great length of time that had elapsed in the meantime and the fact that, contrary to all expectation, he saw his father, and his father set eyes on his son. So he shed a flood of tears, revealing his exceeding joy and, at the same time, thanking the Lord for what had happened. — HOMILIES ON Genesis 65.8

Genesis 46:32

Augustine of Hippo: WHY THE SCRIPTURES PRAISE IN THE PATRIARCHS THEIR PROFESSION, SHEPHERDS OF HERDS. — When speaking of the patriarchs, it is made more explicit that they were shepherds from their youth, just as their fathers had been. And rightly so, because no doubt is given the just servitude and the right rule when the cattle serve man and man dominates the cattle. Indeed, in the creation of man, Scripture says: Let us make man in our image and likeness, and have power over the fish of the sea, and over the birds of the air, and over all the cattle that are upon the earth (Gen. 1:26). Here it is hinted that reason must rule over irrational life. And iniquity or adversity made man a servant of man. Iniquity, no doubt, according to the words of the Scripture: Cursed be Canaan; will be a servant of his brothers (Gen. 9:25). Adversity also, as happened to Joseph, sold by his brothers as a servant to a foreigner. The wars gave rise to the first to whom this name of slaves was given in the Latin language. For the man overcome by another man, who by right of war could have been killed, by pardoning his life, became a servant. They are also called mancipia (slave), because they have been captured by hand. There is also a natural order in men, so that women serve their husbands and children to their fathers. For in this too there is a justification, which is that the weakest reason serves the strongest. There is, therefore, a clear justification and legal right in names, so that those who excel in reason, also excel in the domain. But as in the present world this is disturbed by the iniquity of men or by the diversity of fleshly natures, the righteous endure temporal perversity, since on the day of death they are to obtain the most ordained and everlasting happiness. [ — QUESTIONS ON GENESIS, Q. 152 (tr. J. Litteral, draft)

Genesis 46:34

Ephrem the Syrian: Joseph went out to meet his father with chariots and with many people. [Joseph] got down [from his horse] and bowed down to his father, and they wept on each other’s neck. Then Joseph commanded his brothers to say to Pharaoh, “We and our fathers are keepers of cattle,” so that they might dwell in Goshen and thus keep their distance from those who worship sheep and bulls. — COMMENTARY ON Genesis 40:6

John Chrysostom: Note the shrewdness with which Joseph advises them, not idly or to no purpose making these suggestions but anxious to put them in a more secure position and at the same time to ensure their assimilation among the Egyptians. You see, since they loathed and despised those who tended flocks for having no time for Egyptian wisdom, consequently he counsels them to make a pretense of their occupation so that he may plausibly apportion them the most attractive land and cause them to live in considerable prosperity. — HOMILIES ON Genesis 65.9

Augustine of Hippo: THE EGYPTIANS, FIGURE OF THE PRESENT WORLD. — For every shepherd is an abomination to the Egyptians . The Egyptians, who symbolize the figure of this world in which abounding iniquity, rightly abhor every shepherd, for a righteous man is an abomination to the ungodly. [ — QUESTIONS ON GENESIS, Q. 153 (tr. J. Litteral, draft)