Every shepherd is an abomination, &c.— Various reasons have been assigned by the learned why shepherds were held in abomination by the AEgyptians. There are so many proofs that shepherds, in general, were not abominable to the AEgyptians, that the expression, it is thought by some, should be taken in a limited sense, and the words of Moses confined only to foreign shepherds. See ch. Genesis 47:6; Genesis 47:17. "The AEgyptians," Herodotus tells us, "were divided into seven classes, one of which consisted of shepherds." But it is as difficult to account for the reason why foreign shepherds were thus abominable. It has been frequently supposed by commentators, that this abomination arose from the irruption of some Phoenician shepherds into AEgypt, who committed horrid devastations in the country, set up a kingdom called the pastoral kingdom, and kept the AEgyptians long in a state of abject slavery. But it appears very doubtful whether this pastoral kingdom was erected till after the time of Joseph. Many of our ablest chronologers are of opinion that this irruption of the shepherds happened not till long after Moses had brought Israel out of AEgypt. Many, with greater reason, have supposed that this abomination of shepherds, or keepers of herds and flocks, arose from their feeding upon their flocks and cattle, and offering them in sacrifice, which was contrary to the religion of AEgypt. Hence these animal sacrifices are called the abomination of the AEgyptians, Exodus 8:26. This appears the most probable solution; though, after all, possibly the word abomination need not be taken in its strictest sense, as if they held them impious or profane; for it sometimes signifies no more than to loath, heartily to contemn; Job 19:19.; see ch. Genesis 43:32.; and therefore the whole meaning may be, that the AEgyptian people, and particularly those who lived about the court, disdained to converse with shepherds, as they held their employment to be mean and despicable. The expression being so general seems to confirm this opinion, every shepherd, as well of their own nation as foreigners: for though the AEgyptians might abominate foreign shepherds, either from a remembrance of former servitude, or from superstition because they fed of their flocks, or offered them in sacrifice, it is not very probable that they could have the same reason for abominating their own shepherds, nor that Pharaoh would suffer any of his subjects, far less the keepers of his flocks, to offer in sacrifice, or eat, the flesh of those animals, which were the objects of religious worship. Herodotus tells us, that swine herds (one species of those who kept cattle) were so abominable in the eyes of their countrymen in AEgypt, that they were not allowed to enter their temples: none would either give them their daughters or take theirs in marriage; but they were obliged to marry among themselves. Houbigant renders this passage, Nam aversantur AEgyptii omnes gregum pastores, "for the AEgyptians disdain or have an aversion to all keepers of flocks." Besides these opinions, some have advanced, that this aversion to shepherds arose from their being generally addicted in those parts to robbery; they were a kind of outlaws, who lived upon the borders of their country, and there were guilty of constant incursions and thefts, which way of life made them abominable. Whatever opinion we embrace, it has the appearance of great generosity in Joseph, as Bishop Patrick remarks, not to conceal from Pharaoh the quality of his family, though such kind of men were under a very ill character. He hoped they would distinguish themselves from such vile shepherds as had made the name odious; and if they did not gain the love of the AEgyptians, they would be the more secure of the love of God, by not learning their evil manners and superstitions, from which they would be preserved by having no conversation with them.
REFLECTIONS.—We have in this chapter, 1. The happy meeting of Jacob and Joseph. Judah having informed him of his father's arrival, Joseph's chariot is made ready, and he goes to meet him. Joseph's filial reverence and love equal Jacob's exultation: they embrace and weep for joy, while now the aged patriarch thinks he has lived long enough, since he has seen this happy day, and is content to die. Note; (1.) However the son may be advanced, it is his duty to reverence his parents, and not to grow above his own house. (2.) No joys here are without allay: when we embrace in heaven, the joy being perfect, every tear will be wiped from our eyes. (3.) He is a happy man who can say with comfort, When God pleases, let me die.
2. His instructions how to behave before Pharaoh. He wished them to settle near Canaan, because they must return there again. He desires not to introduce them at court, lest they be infected with the idols of AEgypt, or exposed to the envy of the natives; besides, he would keep them united in a family, and employed in their own profession. Goshen, in all respects, suited this design. Note; (1.) High places are slippery; we should rather keep at a distance from advancement than court it. (2.) An honest calling is no disparagement to ourselves or our relations.