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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 47:1–12. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The respect which Joseph, as a subject, showed to his prince. Though he was his favourite, and prime-minister of state, and had had particular orders from him to send for his father down to Egypt, yet he would not suffer him to settle till he had given notice of it to Pharaoh, Gen 47:1. Christ, our Joseph, disposes of his followers in his kingdom as it is prepared of his Father, saying, It is not mine to give, Mat 20:23.
II.The respect which Joseph, as a brother, showed to his brethren, notwithstanding all the unkindness he had formerly received from them.
1.Though he was a great man, and they were comparatively mean and despicable, especially in Egypt, yet he owned them. Let those that are rich and great in the world learn hence not to overlook nor despise their poor relations. Every branch of the tree is not a top branch; but, because it is a lower branch, is it therefore not of the tree? Our Lord Jesus, like Joseph here, is not ashamed to call us brethren.
2.They being strangers and no courtiers, he introduced some of them to Pharaoh, to kiss his hand, as we say, intending thereby to put an honour upon them among the Egyptians. Thus Christ presents his brethren in the court of heaven, and improves his interest for them, though in themselves unworthy and an abomination to the Egyptians. Being presented to Pharaoh, according to the instructions which Joseph had given them, they tell him,
(1.)What was their business - that they were shepherds, Gen 47:3. Pharaoh asked them (and Joseph knew it would be one of his first questions, Gen 46:33), What is your occupation? He takes it for granted they had something to do, else Egypt should be no place for them, no harbour for idle vagrants. If they would not work, they should not eat of his bread in this time of scarcity. Note, All that have a place in the world should have an employment in it according to their capacity, some occupation or other, mental or manual. Those that need not work for their bread must yet have something to do, to keep them from idleness. Again, Magistrates should enquire into the occupation of their subjects, as those that have the care of the public welfare; for idle people are as drones in the hive, unprofitable burdens of the commonwealth.
(2.)What was their business in Egypt - to sojourn in the land (Gen 47:4), not to settle there for ever, only to sojourn there for a time, while the famine so prevailed in Canaan, which lay high, that it was not habitable for shepherds, the grass being burnt up much more than in Egypt, which lay low, and where the corn chiefly failed, while there was tolerably good pasture.
3.He obtained for them a grant of a settlement in the land of Goshen, Gen 47:5, Gen 47:6. This was an instance of Pharaoh's gratitude to Joseph; because he had been such a blessing to him and his kingdom, he would be kind to his relations, purely for his sake. He offered them preferment as shepherds over his cattle, provided they were men of activity; for it is the man who is diligent in his business that shall stand before kings. And, whatever our profession or employment is, we should aim to be excellent in it, and to prove ourselves ingenious and industrious.
III.The respect Joseph, as a son, showed to his father.
1.He presented him to Pharaoh, Gen 47:7. And here,
(1.)Pharaoh asks Jacob a common question: How old art thou? Gen 47:8. A question usually put to old men, for it is natural to us to admire old age and to reverence it (Lev 19:32), as it is very unnatural and unbecoming to despise it, Isa 3:5. Jacob's countenance, no doubt, showed him to be very old, for he had been a man of labour and sorrow; in Egypt people were not so long-lived as in Canaan, and therefore Pharaoh looks upon Jacob with wonder; he was as a show in his court. When we are reflecting upon ourselves, this should come into the account, "How old are we?"
(2.)Jacob gives Pharaoh an uncommon answer, Isa 3:9. He speaks as becomes a patriarch, with an air of seriousness, for the instruction of Pharaoh. Though our speech be not always of grace, yet it must thus be always with grace. Observe here,
[1.]He calls his life a pilgrimage, looking upon himself as a stranger in this world, and a traveller towards another world: this earth his inn, not his home. To this the apostle refers (Heb 11:13), They confessed that they were strangers and pilgrims. He not only reckoned himself a pilgrim now that he was in Egypt, a strange country in which he never was before; but his life, even in the land of his nativity, was a pilgrimage, and those who so reckon it can the better bear the inconvenience of banishment from their native soil; they are but pilgrims still, and so they were always.
[2.]He reckons his life by days; for, even so, it is soon reckoned, and we are not sure of the continuance of it for a day to an end, but may be turned out of this tabernacle at less than an hour's warning. Let us therefore number our days (Psa 90:12), and measure them, Psa 39:4.
[3.]The character he gives of them is, First, That they were few. Though he had now lived 130 years, they seemed to him but a few days, in comparison with the days of eternity, the eternal God, and the eternal state, in which a thousand years (longer than ever any man lived) are but as one day. Secondly, That they were evil. This is true concerning man in general, he is of few days, and full of trouble (Job 14:1); and, since his days are evil, it is well they are few. Jacob's life, particularly, had been made up of evil days; and the pleasantest days of his life were yet before him. Thirdly, That they were short of the days of his fathers, not so many, not so pleasant, as their days. Old age came sooner upon him than it had done upon some of his ancestors. As the young man should not be proud of his strength or beauty, so the old man should not be proud of his age, and the crown of his hoary hairs, though others justly reverence it; for those who are accounted very old attain not to the years of the patriarchs. The hoary head is a crown of glory only when it is found in the way of righteousness.
(3.)Jacob both addresses himself to Pharaoh and takes leave of him with a blessing (Gen 47:7): Jacob blessed Pharaoh, and again, Gen 47:10, which was not only an act of civility (he paid him respect and returned him thanks for his kindness), but an act of piety - he prayed for him, as one having the authority of a prophet and a patriarch. Though in worldly wealth Pharaoh was the greater, yet, in interest with God, Jacob was the greater; he was God's anointed, Psa 105:15. And a patriarch's blessing was not a thing to be despised, no, not by a potent prince. Darius valued the prayers of the church for himself and for his sons, Ezr 6:10. Pharaoh kindly received Jacob, and, whether in the name of a prophet or no, thus he had a prophet's reward, which sufficiently recompensed him, not only for his courteous converse with him, but for all the other kindnesses he showed to him and his.
2.He provided well for him and his, placed him in Goshen (Gen 47:11), nourished him and all his with food convenient for them, Gen 47:12. This bespeaks, not only Joseph a good man, who took this tender care of his poor relations, but God a good God, who raised him up for this purpose, and put him into a capacity of doing it, as Esther came to the kingdom for such a time as this. What God here did for Jacob he has, in effect, promised to do for all his, that serve him and trust in him. Psa 37:19, In the days of famine they shall be satisfied.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And to that we also add that Joseph together with Benjamin was recognized by his brothers who had arrived, and he admitted them to his dining table, as I have just said. However, he did not give them any gift but ordered them to leave again in order that they bring to him the father, I mean, Jacob. After he came down and Joseph saw him there together with his children and family, he gave them the best parts of his land. This narrative is a clear sign that the Israelites themselves, by coming back in the latter times of the world, will be received by Christ, that is, when they will be in accord with the new people, that is symbolized, as I have said, by Benjamin. In addition, the inheritance we hope for will be given to us only by the holy fathers. As those who died in the faith, as the wise Paul says, “did not receive what was promised, since God had provided something better so that they would not, apart from us, be made perfect,” so we wait for the fathers, so that we will not be made perfect apart from them. In the same manner and together with the holy fathers of the first, the second and the last people we will receive the very good inheritance of the heavenly kingdom that is not made by human hands in Christ, through whom and with whom be glory to God the Father with the Holy Spirit, world without end. Amen.
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Summary
Genesis 47:11 meticulously details Joseph's faithful and comprehensive execution of Pharaoh's directive, securing a permanent and prosperous settlement for his father Jacob and his brothers in the most fertile region of Egypt. This strategic placement, identified as the land of Rameses (Goshen), not only provided immediate sustenance and security for the burgeoning Israelite family and their extensive livestock during a severe famine but also served as a crucial step in the divine plan for the preservation and future growth of God's chosen nation.
Context
Literary Context
This verse is deeply embedded within the climactic narrative of Joseph's reconciliation with his family and the subsequent relocation of Jacob's entire household to Egypt. Following Joseph's miraculous rise to power and his astute management of Egypt's resources during the seven years of plenty and the ensuing famine, the stage was set for the fulfillment of God's promises. Jacob's desperate journey to Egypt in search of food, the emotional reunion with Joseph, and Pharaoh's generous invitation for the family to settle in "the best of the land" (Genesis 45:18) directly precede this act of settlement. Joseph's actions in this verse represent the practical implementation of Pharaoh's decree and Joseph's own commitment to his family's welfare, ensuring their immediate and long-term security. The narrative flow highlights Joseph's administrative skill and his profound familial devotion, culminating in the establishment of Israel in a foreign land.
Historical & Cultural Context
Ancient Egypt was a highly centralized and agriculturally dependent society, with the Nile River serving as its lifeblood. The eastern Nile Delta, particularly the region known as Goshen (often identified with the "land of Rameses" in this text), was renowned for its exceptional fertility, abundant pastures, and proximity to the eastern frontier, making it an ideal location for a pastoral people like Jacob's family. Pharaoh's authority was absolute, and his granting of land was a significant act of royal favor, reflecting the immense respect he held for Joseph. While the city of Ra'amses (Pi-Ramesses) was famously built much later during the New Kingdom period by Israelite slave labor (Exodus 1:11), the use of "Rameses" here is generally understood as an anachronism. It likely refers to a region that would later become associated with the city, or it is a later editorial update for the benefit of readers familiar with the later name of the area, signifying a well-known, fertile district suitable for livestock.
Key Themes
Genesis 47:11 powerfully contributes to several overarching themes within the book of Genesis and the broader biblical narrative. It is a profound demonstration of Divine Providence, showcasing God's meticulous orchestration of human events—even through a global famine and the actions of a foreign ruler—to preserve His chosen people. The theme of Covenant Faithfulness is evident, as God continues to honor His promises to Abraham, Isaac, and Jacob, ensuring their descendants' survival and growth despite dire circumstances, setting the stage for their multiplication into a great nation as promised in Genesis 46:3. Furthermore, Joseph exemplifies Stewardship and Responsibility, faithfully executing his duties to Pharaoh while simultaneously demonstrating deep familial loyalty and care. The provision of a "possession" highlights the theme of Inheritance and Land, foreshadowing Israel's eventual inheritance of the Promised Land.
Exposition and Analysis
Joseph's actions in settling his family are presented as a meticulous and faithful fulfillment of Pharaoh's benevolent command, ensuring their immediate and long-term well-being in Egypt.
Key Word Analysis
From the primitive root H3427, meaning "to sit down; by implication, to dwell, to remain; causatively, to settle, to marry." Here, it signifies Joseph's deliberate act of establishing his family in a permanent dwelling, not merely a temporary encampment. This "placing" indicates a secure, settled existence, foundational for their future growth.
A feminine passive participle meaning "something seized, i.e. a possession (especially of land)." This term is crucial, as it denotes a secure, legally recognized holding of land, not just a temporary right of use. It implies a long-term stake and ownership, providing stability and resources for their pastoral lifestyle and future expansion.
Meaning "the best part." This word emphasizes the superior quality of the land allotted to Jacob's family. It was not merely adequate but the prime, most fertile, and desirable section of Egypt, perfectly suited for their large flocks and herds, ensuring their prosperity and flourishing.
Verse Breakdown
"And Joseph placed his father and his brethren,"
This opening clause highlights Joseph's direct and personal involvement in settling his family. It underscores his filial piety and fraternal care, demonstrating his commitment to their well-being after years of separation. The act of "placing" implies a deliberate, careful arrangement for their comfort and security.
"and gave them a possession in the land of Egypt,"
This signifies the formal and legal establishment of Jacob's family in Egypt. The term "possession" (אֲחֻזָּה, 'aḥuzzâ) is significant, indicating a permanent holding of land rather than a temporary refuge. This was a substantial grant, providing the necessary space and resources for their large family and extensive livestock.
"in the best of the land, in the land of Rameses,"
This specifies the quality and location of the granted land. "The best of the land" emphasizes its superior fertility and suitability for pastoral life. The identification as "the land of Rameses" (or Goshen) pinpoints a specific, highly productive region in the eastern Nile Delta, known for its rich pastures and agricultural potential, ideal for the Israelite's livelihood.
"as Pharaoh had commanded."
This concluding phrase underscores Joseph's integrity and obedience to Pharaoh's instructions. It highlights the royal sanction behind the settlement, reinforcing the security and legitimacy of the Israelites' presence in Egypt. It also subtly emphasizes God's work through Pharaoh to achieve His purposes for Jacob's family.
Literary Devices
The verse employs several literary devices. Narrative Fulfillment is prominent, as it describes the concrete realization of Pharaoh's generous offer and Joseph's promise to his family. The phrase "the best of the land" functions as Hyperbole and Symbolism, emphasizing the extraordinary quality of the provision and symbolizing divine favor and abundant blessing. The mention of "the land of Rameses" serves as a form of Anachronism, as the city of Ra'amses was built later, but it functions as a Geographical Marker for the original audience, identifying a well-known fertile region. The entire verse functions as a Culmination of the preceding narrative, bringing Jacob's family to a place of security and setting the stage for their future growth in Egypt.
Theological and Thematic Connections
This verse profoundly illustrates God's active involvement in human history, demonstrating His unwavering commitment to His covenant people. Despite the dire circumstances of a global famine and the initial separation of Joseph from his family, God sovereignly orchestrates events through Joseph's rise to power and Pharaoh's generosity to ensure the preservation and flourishing of Jacob's lineage. This act of settlement in the "best of the land" is a testament to God's meticulous provision and faithfulness to His promises, laying the groundwork for Israel's growth into a great nation, even in a foreign land, before their eventual inheritance of the Promised Land.
Reflection and Application
Genesis 47:11 offers a powerful reminder of God's sovereign care and provision in the midst of life's most challenging circumstances. Like Jacob's family, we often find ourselves in unfamiliar or difficult "lands," facing uncertainties and hardships. Yet, this passage assures us that God is actively working behind the scenes, often through unexpected people and means—even through secular authorities or global crises—to secure our well-being and fulfill His purposes for us. Joseph's example calls us to faithful stewardship, integrity in our responsibilities, and compassionate care for our families and communities, especially those entrusted to our charge. It encourages us to trust that God will provide for our needs, not just adequately, but often in the "best of the land," ensuring our spiritual and physical flourishing as we journey through life.
Questions for Reflection
FAQ
What was the "land of Rameses" and why was it suitable for Jacob's family?
The "land of Rameses" refers to the fertile region of Goshen, located in the eastern Nile Delta. It was exceptionally suitable for Jacob's family because it was known for its rich pastures and agricultural potential, making it prime land for their pastoral lifestyle with large flocks and herds. While the city of Ra'amses (Pi-Ramesses) was built much later, the region itself was historically recognized for its abundance, providing the ideal environment for the Israelites to thrive and multiply, as intended by Pharaoh's generous grant and God's overarching plan for His people, as seen in Genesis 47:6.
How does this verse demonstrate God's providence?
This verse powerfully demonstrates God's providence by illustrating how He meticulously orchestrated a series of seemingly disparate events—Joseph's elevation to power in Egypt, the severe seven-year famine, and Pharaoh's gracious command—all to ensure the survival and flourishing of Jacob's family. Despite the dire circumstances that threatened their very existence, God used these elements to bring His chosen people to a place of security and abundance, preserving His covenant line and laying the groundwork for them to grow into a great nation, as promised in Genesis 46:3.
Why was it important for Jacob's family to receive a "possession" rather than just temporary refuge?
Receiving a "possession" (אֲḫֻזָּה, 'aḥuzzâ) was critically important because it signified a secure, permanent, and legally recognized settlement, rather than merely a temporary shelter from the famine. This long-term establishment allowed Jacob's family to root themselves, multiply significantly, and grow into a numerous people, fulfilling God's covenant promises. It provided the essential stability, resources, and freedom necessary for their demographic expansion during their time in Egypt, preparing them for their eventual exodus and the inheritance of the Promised Land, as foreshadowed in Genesis 15:13-14.
Christ-Centered Fulfillment
The divine provision and secure settlement of Israel in the "best of the land" in Egypt, meticulously orchestrated by God through Joseph, profoundly prefigures the ultimate provision and spiritual inheritance found exclusively in Jesus Christ. Just as God preserved His physical lineage in a foreign land to ensure the fulfillment of His promises, Christ, the true and greater Joseph, through His suffering, death, and glorious exaltation, provides salvation and a permanent spiritual "possession" for all who believe. He offers His people a secure dwelling in the Kingdom of God, a place of ultimate rest and spiritual abundance that infinitely surpasses any earthly Goshen. Through His atoning sacrifice, Christ takes away the sin of the world (John 1:29) and grants believers an eternal inheritance, a "possession" that is imperishable, undefiled, and unfading, kept in heaven for them (1 Peter 1:4). He is the one who prepares a place for us (John 14:2-3), ensuring our spiritual flourishing and eternal security in Him, the true "best of the land" for our souls.