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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 46:28–34. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here, I. The joyful meeting between Jacob and his son Joseph, in which observe,
1.Jacob's prudence in sending Judah before him to Joseph, to give him notice of his arrival in Goshen. This was a piece of respect owing to the government, under the protection of which these strangers had come to put themselves, Gen 46:28. We should be very careful not to give offence to any, especially not to the higher powers.
2.Joseph's filial respect to him. He went in his chariot to met him, and, in the interview, showed,
(1.)How much he honoured him: He presented himself unto him. Note, It is the duty of children to reverence their parents, yea, though Providence, as to outward condition, has advanced them above their parents.
(2.)How much he loved him. Time did not wear out the sense of his obligations, but his tears which he shed abundantly upon his father's neck, for joy to see him, were real indications of the sincere and strong affection he had for him. See how near sorrow and joy are to each other in this world, when tears serve for the expression of both. In the other world weeping will be restrained to sorrow only; in heaven there is perfect joy, but no tears of joy: all tears, even those, shall there be wiped away, because the joys there are, as no joys are here, without any alloy. When Joseph embraced Benjamin he wept upon his neck, but when he embraced his father he wept upon his neck a good while; his brother Benjamin was dear, but his father Jacob must be dearer.
3.Jacob's great satisfaction in this meeting: Now let me die, Gen 46:30. Not but that it was further desirable to live with Joseph, and to see his honour and usefulness; but he had so much pleasure and satisfaction in this first meeting that he thought it too much to desire or expect any more in this world, where our comforts must always be imperfect. Jacob wished to die immediately, and lived seventeen years longer, which, as our lives go now, is a considerable part of a man's age. Note, Death will not always come just when we call for it, whether in a passion of sorrow or in a passion of joy. Our times are in God's hand, and not in our own; we must die just when God pleases, and not either just when we are surfeited with the pleasures of life or just when we are overwhelmed with its griefs.
II.Joseph's prudent care concerning his brethren's settlement.
It was justice to Pharaoh to let him know that such a colony had come to settle in his dominions. Note, If others repose a confidence in us, we must not be so base and disingenuous as to abuse it by imposing upon them. If Jacob and his family should come to be a charge to the Egyptians, yet it should never be said that they came among them clandestinely and by stealth. Thus Joseph took care to pay his respects to Pharaoh, Gen 46:31. But how shall he dispose of his brethren? Time was when they were contriving to get rid of him; now he is contriving to settle them to their satisfaction and advantage: This is rendering good for evil. Now,
1.He would have them to live by themselves, separate as much as might be from the Egyptians, in the land of Goshen, which lay nearest to Canaan, and which perhaps was more thinly peopled by the Egyptians, and well furnished with pastures for cattle. He desired they might live separately, that they might be in the less danger both of being infected by the vices of the Egyptians and of being insulted by the malice of the Egyptians. Shepherds, it seems, were an abomination to the Egyptians, that is, they looked upon them with contempt, and scorned to converse with them; and he would not send for his brethren to Egypt to be tramped upon. And yet,
2.He would have them to continue shepherds, and not to be ashamed to own that as their occupation before Pharaoh. He could have employed them under himself in the corn-trade, or perhaps, by his interest in the king, might have procured places for them at court or in the army, and some of them, at least, were deserving enough; but such preferments would have exposed them to the envy of the Egyptians, and would have tempted them to forget Canaan and the promise made unto their fathers; therefore he contrives to continue them in their old employment. Note,
(1.)An honest calling is no disparagement, nor ought we to account it so either in ourselves or in our relations, but rather reckon it a shame to be idle, or to have nothing to do.
(2.)It is generally best for people to abide in the callings that they have been bred to, and used to, Co1 7:24. Whatever employment or condition God, in his providence, has allotted for us, let us accommodate ourselves to it, and satisfy ourselves with it, and not mind high things. It is better to be the credit of a mean post than the shame of a high one.
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Summary
Genesis 46:31 captures Joseph's pivotal declaration to his family, outlining his immediate intention to formally present them to Pharaoh. This strategic move is not merely a formality but a calculated step to secure official recognition, protection, and a designated place of settlement for Jacob's entire household in Egypt, thereby ensuring their survival and the continued unfolding of God's covenantal plan for the nascent nation of Israel amidst a severe famine.
Context
Literary Context
This verse immediately follows the deeply emotional and long-anticipated reunion between Joseph and his father, Jacob, in the land of Goshen, a moment of profound reconciliation and joy after decades of separation (Genesis 46:29-30). The entire household of Jacob, totaling seventy souls, has just completed their arduous journey from the famine-stricken land of Canaan, having been invited by Joseph to escape the severe famine that gripped the region (Genesis 46:6-7). Joseph, now the second-most powerful man in Egypt, understands the vital protocol of formally presenting his family to Pharaoh. This is not merely a courtesy call but a critical move to secure official permission for their settlement and to ensure their well-being and protection within Egypt, thereby setting the stage for their future growth as a distinct people. The subsequent verses (Genesis 46:32-34) reveal Joseph's specific instructions to his family on how to present themselves to Pharaoh, highlighting his meticulous planning for their integration and distinctness in Egyptian society.
Historical & Cultural Context
Ancient Egypt was a highly structured society with a powerful pharaoh at its apex. Any significant foreign presence, especially a large family unit seeking permanent settlement, would require the pharaoh's explicit approval. Joseph, as vizier, was acutely aware of these protocols. Furthermore, Egyptian society held shepherds and those involved in animal husbandry in low regard, often viewing them as ritually unclean or socially inferior. Joseph's plan to settle his family in Goshen, a fertile border region ideal for pasturage, and to present them as shepherds, was a strategic maneuver. By emphasizing their occupation, he aimed to secure a distinct geographical and social separation from the Egyptians, which would protect their unique cultural and religious identity and prevent assimilation, a crucial step for the future development of the Israelite nation.
Key Themes
This verse contributes significantly to several overarching themes within Genesis. It underscores Divine Providence, as God's unseen hand guides Joseph's actions to preserve the covenant line and ensure the survival of Jacob's family from the famine (Genesis 45:7-8). It highlights Leadership and Stewardship, demonstrating Joseph's profound wisdom, foresight, and commitment to his family's welfare, even after their past betrayals. The theme of Covenant Fulfillment is also prominent, as the preservation and growth of Jacob's descendants in Egypt are essential steps towards the fulfillment of God's promises to Abraham regarding a numerous offspring and a great nation (Genesis 12:2-3). Joseph's strategic planning here is instrumental in setting the conditions for the family to "become a great nation" within Egypt, as later recounted in Exodus 1:7.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to say," used with great latitude to include answering, appointing, commanding, declaring, or publishing. Here, Joseph's "saying" is not a casual remark but a deliberate declaration of intent, signaling a formal and authoritative statement regarding his plan of action. It carries the weight of a decision and a strategic announcement.
A primitive root meaning "to front," "to stand boldly out opposite," and by implication, "to manifest" or "to announce" (always by word of mouth to one present). In this context, "shew" implies more than just informing; it means to formally present, declare, or report something explicitly and publicly. Joseph intends to make a formal, direct presentation of his family to Pharaoh, ensuring their official recognition.
(ʼâb, father) and H1004 (bayith, house). This phrase refers to the entire patriarchal household, encompassing not just Jacob himself but all his descendants, their wives, servants, and all their possessions. It signifies the collective, unified tribal unit that constituted Jacob's family, emphasizing its identity as the burgeoning covenant people, distinct from the broader Egyptian populace.
Verse Breakdown
"And Joseph said unto his brethren, and unto his father's house"
This opening clause immediately establishes Joseph's position of authority and care. He addresses not only his immediate brothers but the entire extended family, signifying his responsibility for the collective well-being of Jacob's "house." This inclusive address underscores the communal nature of the impending action, as it affects everyone.
"I will go up, and shew Pharaoh, and say unto him"
Joseph declares his personal initiative and responsibility. "Go up" refers to ascending to Pharaoh's court, a place of power and protocol. The repetition of "shew" (formally present) and "say" (declare) emphasizes the importance of this official introduction. Joseph is not sending a messenger; he is personally undertaking this crucial task, demonstrating his commitment and strategic acumen.
"My brethren, and my father's house, which [were] in the land of Canaan, are come unto me;"
This final clause specifies the content of Joseph's forthcoming declaration to Pharaoh. He identifies the arrivals as his "brethren" and "father's house," reinforcing the familial and tribal identity. The crucial detail "which were in the land of Canaan" establishes their foreign origin and their reason for seeking refuge (the famine), providing the necessary context for Pharaoh to grant them a place of dwelling. The phrase "are come unto me" highlights Joseph's central role as the one who facilitated their arrival and is now responsible for their integration.
Literary Devices
The verse employs Strategic Dialogue and Foreshadowing. Joseph's words are not idle chatter but a deliberate, calculated statement of intent, revealing his strategic mind. His decision to "shew Pharaoh" his family is a carefully planned move to secure their future, demonstrating his leadership and foresight. This act foreshadows the formal presentation of Jacob and some of his sons to Pharaoh in the following chapter (Genesis 47:1-6), which results in their settlement in Goshen. The emphasis on "my father's house" also uses Synecdoche, where a part (the house) represents the whole (the entire extended family, including servants and possessions), emphasizing the collective identity and significance of Jacob's lineage.
Theological and Thematic Connections
This verse powerfully illustrates God's meticulous Divine Providence in preserving the covenant line. Joseph's strategic actions, though humanly conceived, are divinely orchestrated to ensure the survival and flourishing of Jacob's family, ultimately leading to the formation of the nation of Israel. This preservation is a critical step in the unfolding of God's covenant with Abraham, which promised a numerous offspring and a great nation. Joseph's foresight in securing a distinct place for his family in Egypt prevents their assimilation and allows them to grow in number, setting the stage for the Exodus. His actions also exemplify Wise Stewardship and Forgiveness, as he diligently cares for the very family members who wronged him, embodying a profound commitment to his people's well-being.
Reflection and Application
Joseph's meticulous care for his family, even after the profound injustices he suffered at their hands, offers a powerful lesson in forgiveness, reconciliation, and selfless leadership. His foresight and strategic planning to secure their well-being in a foreign land remind us of the importance of prudent stewardship, especially for those under our care, whether in our families, communities, or workplaces. Furthermore, this narrative serves as a profound reminder of God's meticulous and often unseen hand guiding the lives of His people through challenging circumstances. Just as Joseph prepared a place for his family, God continually works to provide for and protect His own, demonstrating His enduring faithfulness and love, even when the path seems uncertain. We are called to trust in His sovereign plan, even when we cannot fully discern the path ahead, and to exercise wisdom and compassion in our own spheres of influence.
Questions for Reflection
FAQ
Why was it necessary for Joseph to present his family to Pharaoh?
It was necessary for several crucial reasons, reflecting both cultural protocol and strategic foresight. First, as the second-most powerful man in Egypt, it was an expected and customary protocol for Joseph to formally introduce his family to the reigning monarch, Pharaoh. This act honored the king and established the family's presence through official channels. Second, and perhaps more critically, this presentation was essential to secure official permission for their settlement in Egypt, particularly in the fertile land of Goshen, which Joseph had already envisioned for them (Genesis 47:1-6). Without Pharaoh's explicit approval, they would merely be transient refugees with no legal standing or protection. This formal presentation would grant them legal status, access to resources, and safeguard their well-being, preventing them from being seen as a threat or an uninvited burden. Joseph's strategic move also laid the groundwork for settling them in a region that would allow them to maintain their distinct identity as pastoralists, separate from Egyptian society, which was vital for their future growth as the people of Israel.
Christ-Centered Fulfillment
Joseph, in his role as a preserver and provider for his family, stands as a profound type of Christ. Just as Joseph, through suffering, betrayal, and subsequent exaltation to a position of power, became the means of salvation and sustenance for his brethren and "father's house" during a time of famine, so too does Christ, through His suffering, death, and resurrection, become the ultimate deliverer and provider for God's spiritual "household"—the church. Joseph prepared a physical place of safety and provision for his family in Egypt; similarly, Jesus declares, "I go to prepare a place for you" (John 14:2), securing an eternal dwelling and providing for every spiritual and physical need of His people. Like Joseph, who forgave his brothers and brought them into a land of abundance, Christ offers forgiveness and reconciliation to all who believe, bringing them into the abundance of His grace and the security of His eternal kingdom (Ephesians 2:19). His actions ensure the preservation and growth of His people, fulfilling God's ancient promises through His perfect leadership and sacrificial love (Hebrews 2:10-11).