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46. Jacob Goes to Egypt1 So Israel set out with all that was his, and when he reached Beersheba, he offered sacrifices to the God of his father Isaac.2 And God spoke to Israel in a vision at night and said, “Jacob! Jacob!” “Here I am,” he replied. 3 “I am God, the God of your father,” he said. “Do not be afraid to go down to Egypt, for I will make you into a great nation there. 4 I will go down to Egypt with you, and I will surely bring you back again. And Joseph’s own hand will close your eyes.” 5 Then Jacob left Beersheba, and Israel’s sons took their father Jacob and their children and their wives in the carts that Pharaoh had sent to transport him. 6 So Jacob and all his offspring went to Egypt, taking with them their livestock and the possessions they had acquired in Canaan. 7 Jacob brought with him to Egypt his sons and grandsons and his daughters and granddaughters—all his offspring. 8 These are the names of the sons of Israel (Jacob and his descendants) who went to Egypt: Reuben the firstborn of Jacob.
9 The sons of Reuben:
10 The sons of Simeon:
11 The sons of Levi:
12 The sons of Judah:
Hezron and Hamul.
13 The sons of Issachar:
14 The sons of Zebulun:
15 These were the sons Leah bore to Jacob in Paddan Aram, That is, Northwest Mesopotamia besides his daughter Dinah. These sons and daughters of his were thirty-three in all.
16 The sons of Gad:
17 The sons of Asher:
Heber and Malkiel. 18 These were the children born to Jacob by Zilpah, whom Laban had given to his daughter Leah—sixteen in all.
19 The sons of Jacob’s wife Rachel:
21 The sons of Benjamin:
22 These were the sons of Rachel who were born to Jacob—fourteen in all.
23 The son of Dan:
24 The sons of Naphtali:
25 These were the sons born to Jacob by Bilhah, whom Laban had given to his daughter Rachel—seven in all. 26 All those who went to Egypt with Jacob—those who were his direct descendants, not counting his sons’ wives—numbered sixty-six persons. 27 With the two sons Hebrew; Septuagint the nine children who had been born to Joseph in Egypt, the members of Jacob’s family, which went to Egypt, were seventy Hebrew (see also Exodus 1:5 and note); Septuagint (see also Acts 7:14) seventy-five in all. 28 Now Jacob sent Judah ahead of him to Joseph to get directions to Goshen. When they arrived in the region of Goshen, 29 Joseph had his chariot made ready and went to Goshen to meet his father Israel. As soon as Joseph appeared before him, he threw his arms around his father Hebrew around him and wept for a long time. 30 Israel said to Joseph, “Now I am ready to die, since I have seen for myself that you are still alive.” 31 Then Joseph said to his brothers and to his father’s household, “I will go up and speak to Pharaoh and will say to him, ‘My brothers and my father’s household, who were living in the land of Canaan, have come to me. 32 The men are shepherds; they tend livestock, and they have brought along their flocks and herds and everything they own.’ 33 When Pharaoh calls you in and asks, ‘What is your occupation?’ 34 you should answer, ‘Your servants have tended livestock from our boyhood on, just as our fathers did.’ Then you will be allowed to settle in the region of Goshen, for all shepherds are detestable to the Egyptians.” THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
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1. And Israel took his journey. Because the holy man is compelled to leave the land of Canaan and to go elsewhere, he offers, on his departure, a sacrifice to the Lord, for the purpose of testifying that the covenant which God had made with his fathers was confirmed and ratified to himself. For, though he was accustomed to exercise himself in the external worship of God, there was yet a special reason for this sacrifice. And, doubtless, he had then peculiar need of support, lest his faith should fail: for he was about to be deprived of the inheritance promised to him, and of the sight of that land which was the type and the pledge of the heavenly country. Might it not come into his mind that he had hitherto been deluded with a vain hope? Therefore, by renewing the memory of the divine covenant, he applies a suitable remedy against falling from the faith. For this reason, he offers a sacrifice on the very boundaries of that land, as I have just said; that we might know it to be something more than usual. And he presents this worship to the God of his fathers, to testify that, although he is departing from that land, into which Abraham had been called; yet he does not thereby cut himself off from the God in whose worship he had been educated. It was truly a remarkable proof of constancy, that when cast out by famine into another region, so that he might not even be permitted to sojourn in the land of which he was the lawful lord; he yet retains, deeply impressed on his mind, the hope of his hidden right. It was not without subjecting himself to odium that he differed openly from other nations, by worshipping the God of his fathers. But what profit was there in having a religion different from all others? Seeing, then, that he does not repent of having worshipped the God of his fathers, and that he now also perseveres in fear and reverence towards him; we hence infer how deeply he was rooted in true piety. By offering a sacrifice, he both increases his own strength, and makes profession of his faith; because, although piety is not bound to external symbols, yet he will not neglect those helps, the use of which he has found to be, by no means, superfluous. 2. And God spake unto Israel. In this manner, God proves that the sacrifice of Jacob was acceptable to him, and again stretches out his hand to ratify anew his covenant. The vision by night availed for the purpose of giving greater dignity to the oracle. Jacob indeed, inasmuch as he was docile and ready to yield obedience to God, did not need to be impelled by force and terror; yet, because he was a man encompassed with flesh, it was profitable for him that he should be affected as with the glory of a present God, in order that the word might penetrate more effectually into his heart. It is, however, proper to recall to memory what I have said before, that the word was joined with it; because a silent vision would have profited little or nothing. We know that superstition eagerly snatches at mere spectres; by which means it presents God in a form of its own. But since no living image of God can exist without the word, whenever God has appeared to his servants, he has also spoken to them. Wherefore, in all outward signs, let us be ever attentive to his voice, if we would not be deluded by the wiles of Satan. But if those visions, in which the majesty of God shines, require to be animated by the word, then they who obtrude signs, invented at the will of men, upon the Church, exhibit nothing else than the empty pomps of a profane theater. Just as in the Papacy, those things which are called sacraments, are lifeless phantoms which draw away deluded souls from the true God. Let this mutual connection, then, be observed, that the vision which gives greater dignity to the word, precedes it; and that the word follows immediately, as if it were the soul of the vision. And there is no question that this was an appearance of the visible glory of God, which did not leave Jacob in suspense and hesitation; but which, by removing his doubt, firmly sustained him, so that he confidently embraced the oracle. |
