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Commentary on Genesis 46 verses 5–27
Old Jacob is here flitting. Little did he think of ever leaving Canaan; he expected, no doubt, to die in his nest, and to leave his seed in actual possession of the promised land: but Providence orders it otherwise. Note, Those that think themselves well settled may yet be unsettled in a little time. Even old people, who think of no other removal than that to the grave (which Jacob had much upon his heart, Gen 37:35; Gen 42:38), sometimes live to see great changes in their family. It is good to be ready, not only for the grave, but for whatever may happen betwixt us and the grave. Observe, 1. How Jacob was conveyed; not in a chariot, though chariots were then used, but in a wagon, Gen 46:5. Jacob had the character of a plain man, who did not affect any thing stately or magnificent; his son rode in a chariot (Gen 41:43), but a wagon would serve him. 2. The removal of what he had with him. (1.) His effects (Gen 46:6), cattle and goods; these he took with him that he might not wholly be beholden to Pharaoh for a livelihood, and that it might not afterwards be said of them, "that they came beggars to Egypt." (2.) His family, all his seed, Gen 46:7. It is probable that they had continued to live together in common with their father; and therefore when he went they all went, which perhaps they were the more willing to do, because, though they had heard that the land of Canaan was promised them, yet, to this day, they had none of it in possession. We have here a particular account of the names of Jacob's family, his sons' sons, most of whom are afterwards mentioned as heads of houses in the several tribes. See Num 26:5, etc. Bishop Patrick observes that Issachar called his eldest son Tola, which signifies a worm, probably because when he was born he was a very little weak child, a worm, and no man, not likely to live; and yet there sprang from him a very numerous offspring, Ch1 7:2. Note, Living and dying do not go by probability. The whole number that went down into Egypt was sixty-six (Gen 46:26), to which add Joseph and his two sons, who were there before, and Jacob himself, the head of the family, and you have the number of seventy, Gen 46:27. The Septuagint makes them seventy-five, and Stephen follows them (Act 7:14), the reason of which we leave to the conjecture of the critics; but let us observe, [1.] Masters of families ought to take care of all under their charge, and to provide for those of their own house food convenient both for body and soul. When Jacob himself removed to a land of plenty, he would not leave any of his children behind him to starve in a barren land. [2.] Though the accomplishment of promises is always sure, yet it is often slow. It was now 215 years since God had promised Abraham to make of him a great nation (Gen 12:2); and yet that branch of his seed on which the promise was entailed had increased only to seventy, of which this particular account is kept, that the power of God in multiplying these seventy to so vast a multitude, even in Egypt, may appear the more illustrious. When God pleases, a little one shall become a thousand, Isa 60:22.
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.”
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.
(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.
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 Psalm 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.
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SUMMARY
Genesis 46:27 meticulously concludes the census of Jacob's descendants, affirming that the total number of individuals from his household who journeyed into Egypt was seventy. This precise enumeration marks a foundational moment in the divine unfolding of redemptive history, signifying the humble origins from which God would miraculously raise the mighty nation of Israel, thereby demonstrating His unwavering faithfulness to the ancient covenant promises made to Abraham and Jacob regarding their innumerable progeny and the establishment of a great people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 46:27 employs several literary devices to convey its profound significance. The most prominent is Numerical Emphasis, with the precise figure of "threescore and ten" (70) serving as a critical anchor. This specific number is not arbitrary; it signifies a complete and foundational unit, setting the stage for the exponential growth of Israel. The detailed Genealogy/Census presented in the preceding verses and summarized here serves to authenticate the lineage and establish the identity of the nascent nation. This meticulous accounting reinforces the idea of God's careful and intentional work in building His people. Furthermore, the verse functions as a form of Foreshadowing, subtly hinting at the future miraculous multiplication of the Israelites in Egypt, which will be dramatically revealed in the opening chapters of Exodus, transforming this small family into a vast multitude.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 46:27 stands as a powerful testament to God's unwavering faithfulness and meticulous planning in the unfolding of His redemptive purposes. The arrival of Jacob's entire household in Egypt, precisely numbered at seventy souls, is not merely a historical record but a profound demonstration of God's commitment to His covenant promises. This small, vulnerable family unit represents the embryonic stage of the nation of Israel, the very seed through whom God would reveal His law, establish His kingdom, and ultimately bring forth the Messiah. God's sovereign hand is evident in every detail, from Joseph's providential rise to power to the precise enumeration of those entering Egypt, ensuring the preservation and growth of His chosen lineage despite famine and displacement.
REFLECTION AND APPLICATION
Genesis 46:27 offers a profound lesson in divine faithfulness and the power of small beginnings. From a seemingly insignificant family of seventy individuals, God raised a mighty nation, as vividly described in Exodus 1:7. This narrative encourages believers to place their trust in God's unwavering commitment to His promises, even when present circumstances appear challenging, or the starting point seems small and vulnerable. It teaches us that God meticulously cares for His people and orchestrates all events, even hardship and displacement, according to His perfect plan to bring about His ultimate purposes. Our faith is often tested in the "seventy" moments of our lives, where the vision seems too grand for the meager resources or the humble start. Yet, this verse reminds us that God's power is not limited by our numerical strength or apparent weakness; He delights in using the small to accomplish the magnificent, demonstrating His ability to do exceedingly more than we can imagine from the slightest of foundations.
Questions for Reflection
FAQ
Why does Genesis 46:27 state 70 souls while Acts 7:14 mentions 75?
Answer: The apparent discrepancy between the 70 souls in Genesis 46:27 and the 75 souls mentioned by Stephen in Acts 7:14 arises from different counting methodologies and textual traditions. The Genesis account, particularly Genesis 46:26, typically counts the 66 direct descendants of Jacob who came with him from Canaan, plus Jacob himself, and Joseph and his two sons (Manasseh and Ephraim) who were already in Egypt, totaling 70. Stephen's account in Acts, which aligns with the Septuagint (the Greek translation of the Old Testament), likely includes additional family members such as the wives of Jacob's sons (though not explicitly listed in Genesis 46) or other close "kindred" who were part of the larger group associated with the move. Both accounts are considered accurate based on their specific scope and inclusion criteria, reflecting different, yet valid, ways of enumerating the family unit.
CHRIST-CENTERED FULFILLMENT
The formation of the nation of Israel, commencing with the precise count of seventy souls entering Egypt, is a pivotal step in God's overarching redemptive history that finds its ultimate culmination in Jesus Christ. This numerically small family unit was the chosen lineage, the very "seed" through whom the Messiah would come. The covenant promises made to Abraham, that he would be the father of a great nation (Genesis 12:2), and reiterated to Jacob, that a multitude of nations would spring from him (Genesis 35:11), find their ultimate fulfillment not merely in the numerical increase of a people, but in the singular "seed" who is Christ (Galatians 3:16). The miraculous preservation and exponential growth of this family in Egypt, against all odds, ensured the continuation of the messianic line, demonstrating God's sovereign hand guiding all of history towards the incarnation of His Son and the salvation offered through Jesus Christ, the true Israel, and the one in whom all God's promises are definitively "Yes" and "Amen" (2 Corinthians 1:20).