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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 46:32 succinctly reveals the long-standing occupation of Jacob's family as shepherds, a detail Joseph strategically emphasizes to Pharaoh. This declaration was a calculated move designed to secure the fertile region of Goshen for his family, ensuring their separation from the broader Egyptian populace and enabling the preservation of their distinct cultural and religious identity, crucial for their growth into a numerous nation.
Context
Literary Context
This verse is situated at a critical juncture in the Genesis narrative, immediately following Jacob and his entire household's arrival in Egypt, fulfilling God's overarching plan for Joseph. Joseph, having been reunited with his family, is now preparing to present five of his brothers to Pharaoh. He shrewdly instructs them to highlight their long-standing profession as shepherds, understanding that this would elicit a specific reaction from the Egyptian ruler. The immediate context of this instruction is Joseph's desire to secure a specific, separate dwelling place for his family, distinct from the main Egyptian population centers, which is explicitly detailed in the verses that follow, particularly Genesis 46:34.
Historical & Cultural Context
Ancient Egypt was primarily an agricultural society, valuing settled life, monumental architecture, and the cultivation of crops along the Nile. Nomadic or semi-nomadic pastoralists, like the Hebrews, were often viewed with disdain, suspicion, or even as an "abomination," as later stated in Genesis 46:34. This cultural bias likely stemmed from a combination of factors: differing lifestyles, potential conflicts over land use, and possibly historical grievances related to foreign pastoral rulers like the Hyksos. Joseph's strategy leveraged this cultural prejudice to ensure his family would be granted the fertile, but geographically distinct, land of Goshen, which was ideal for grazing livestock and would naturally keep them separate from the Egyptians.
Key Themes
Genesis 46:32 contributes to several major themes within the broader narrative. It underscores Divine Providence, as Joseph's human wisdom and strategic planning are clearly guided by God's overarching covenantal plan to preserve Abraham's descendants and grow them into a great nation, as first promised in Genesis 12:2. The verse also highlights the theme of Preservation of Identity, showing how the Israelites' distinct occupation served as a means to maintain their unique cultural and religious practices, preventing assimilation into Egyptian society. Furthermore, it exemplifies Joseph's Wisdom and Foresight, demonstrating his remarkable administrative skills and his deep understanding of both Egyptian culture and the needs of his family, orchestrating a plan that served God's ultimate redemptive purpose.
Exposition and Analysis
Genesis 46:32 succinctly states, "And the men [are] shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have." This declaration, to be made by Joseph's brothers, is central to Joseph's plan for their settlement in Egypt.
Key Word Analysis
This term, derived from a root meaning "to be frail" or "mortal," refers to a human being in general, often emphasizing their mortality or common humanity. In this context, it simply denotes the male members of Jacob's family, emphasizing their collective identity and occupation.
A primitive root meaning "to tend a flock," "to pasture it," or "to graze." It encompasses the full scope of caring for livestock, including feeding, guiding, and protecting. This word is foundational to the concept of a shepherd, signifying not just an occupation but a way of life deeply intertwined with the care of animals.
This word refers to "something bought," specifically "livestock" or "property" in the form of animals. It is a collective term for all kinds of domestic animals, including sheep, goats, and oxen, representing the primary source of wealth and livelihood for the patriarchal families.
Verse Breakdown
"And the men [are] shepherds"
This opening clause immediately identifies the primary occupation of Jacob's sons. It establishes their professional identity, which was deeply ingrained in their patriarchal heritage and lifestyle. The declaration is direct and unambiguous, setting the stage for Joseph's strategic presentation to Pharaoh.
"for their trade hath been to feed cattle;"
This explanatory clause elaborates on the nature of their shepherding. The phrase "their trade hath been" emphasizes the long-standing, hereditary, and established nature of their profession. It was not a temporary pursuit but a deeply ingrained economic and cultural practice passed down through generations, indicating their expertise and commitment to this way of life. "To feed cattle" (combining H7462 râʻâh and H4735 miqneh) highlights the practical aspect of their work—nurturing and sustaining their livestock.
"and they have brought their flocks, and their herds, and all that they have."
This final clause underscores the totality of their migration and the extent of their wealth. The mention of "flocks" (sheep and goats, H6629 tsôʼn) and "herds" (cattle, H1241 bâqâr) specifies the types of livestock they possessed, which were their most valuable assets. "All that they have" further emphasizes that their entire livelihood and possessions were tied to their pastoral enterprise, reinforcing their identity as people of the land and animals, not settled agriculturalists. This also serves as tangible evidence of their stated profession to Pharaoh.
Literary Devices
The verse employs several significant literary devices. Emphasis is evident in the repetition and specificity regarding their occupation ("shepherds," "trade hath been to feed cattle," "flocks," "herds"). This repetition underscores the central role of pastoralism in their identity and Joseph's strategic use of it. Irony is subtly present, as what was considered an "abomination" by the Egyptians (shepherding) became the very means of the Israelites' preservation and flourishing. The detailed enumeration of "flocks, and their herds, and all that they have" serves as Merism, a rhetorical device where two contrasting or complementary parts represent a whole, signifying the entirety of their possessions and the comprehensive nature of their migration. This also functions as Metonymy, where "flocks" and "herds" stand in for their entire wealth and way of life. Finally, the verse contains an element of Foreshadowing, as this strategic separation in Goshen, facilitated by their occupation, sets the stage for their growth into a mighty nation, distinct from Egypt, before their eventual enslavement and miraculous exodus.
Theological and Thematic Connections
Genesis 46:32, though seemingly a simple statement of occupation, is profoundly theological. It reveals how God's meticulous providence orchestrates human decisions and cultural biases to fulfill His divine purposes. Joseph's strategic use of his family's shepherding identity, leveraging Egyptian disdain, was not merely human ingenuity but a divinely guided maneuver to secure a distinct space for Israel. This intentional separation in Goshen was crucial for the preservation of their unique covenantal identity, allowing them to multiply and mature into the nation God promised Abraham, unadulterated by pagan influences. Their humble, "abominable" trade became the very vehicle for their protection and growth, illustrating God's ability to use ordinary circumstances to achieve extraordinary ends.
Reflection and Application
Genesis 46:32 offers profound insights for believers today, illustrating how God can use our vocations and circumstances, no matter how humble or seemingly ordinary, to fulfill His greater purposes. Just as Jacob's family's occupation set them apart, our faith may sometimes lead us to live distinctly from mainstream culture. Joseph's wisdom in navigating a foreign culture while preserving his family's integrity reminds us to live with discernment, seeking God's guidance in how we engage with the world while maintaining our distinct identity as followers of Christ. This intentional separation, akin to the Israelites in Goshen, echoes the call for believers to be "in the world, but not of the world" (John 17:16). This distinctiveness is often essential for preserving our spiritual heritage and fulfilling God's unique call on our lives, reminding us that our identity in Christ may require us to stand apart for the sake of His kingdom.
Questions for Reflection
FAQ
Why was shepherding considered an abomination to the Egyptians?
The exact reasons are debated among scholars, but it likely stemmed from a combination of factors. Egyptians were primarily agriculturalists who valued settled life, monumental architecture, and the cultivation of crops along the Nile. They often viewed nomadic or semi-nomadic shepherds as uncivilized, unclean, or even a threat to their settled way of life. Some theories suggest it was due to the Egyptians' reverence for certain animals (like cattle) which shepherds might slaughter, or perhaps a lingering negative memory of the Hyksos, a foreign people who had ruled Egypt and were associated with pastoralism, leaving a lasting impression of foreign invaders. Genesis 46:34 explicitly states this aversion.
How did Joseph's strategy of highlighting their shepherding occupation benefit the Israelites?
By emphasizing their occupation as shepherds, Joseph shrewdly leveraged Egyptian cultural prejudice to secure the land of Goshen for his family. This region was ideal for grazing livestock but was also geographically distinct and somewhat isolated from major Egyptian population centers. This strategic separation prevented the Israelites from assimilating into Egyptian culture, allowing them to maintain their unique identity, customs, and religious practices. It provided a protected environment for them to grow into a numerous nation, as God had promised to Abraham, without the immediate pressures of Egyptian society and its pagan influences.
Does the Bible use the term "shepherd" with deeper theological significance beyond animal husbandry?
Yes, the term "shepherd" (Hebrew: ro'eh) carries profound theological weight throughout Scripture, extending far beyond literal animal husbandry. It is frequently used metaphorically to describe leaders, kings, and most significantly, God Himself as the ultimate Shepherd of His people, providing guidance, protection, sustenance, and care. Examples include Psalm 23:1 where the Lord is depicted as a personal shepherd, and numerous prophetic passages where God is shown as the Shepherd of Israel (Isaiah 40:11). This imagery culminates in the New Testament with Jesus Christ identifying Himself as the Good Shepherd (John 10:11), who lays down His life for His sheep and knows them intimately.
Christ-Centered Fulfillment
Genesis 46:32, revealing the Israelite family's identity as shepherds and their strategic separation in Goshen, prefigures the greater spiritual reality found in Christ. Just as Joseph wisely guided his family into a distinct existence to preserve their lineage and identity, Christ, the ultimate Good Shepherd (John 10:11), leads His flock—the church—into a distinct spiritual identity, set apart from the world. He gathers His people from every nation (Matthew 25:32), provides for their every need (Philippians 4:19), and protects them from spiritual dangers (John 10:28-29), ensuring their spiritual growth and preservation. The physical separation of Israel in Goshen foreshadows the spiritual separation of believers, called to be "holy" and distinct in a fallen world (1 Peter 1:15-16), guided by their Shepherd towards their eternal inheritance (1 Peter 2:25), fulfilling God's redemptive plan for a chosen people, the church, purchased by His own blood (Acts 20:28).