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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 47:13–26. His two-level outline is real structure in the source text, so it is rendered as structure.
Care being taken of Jacob and his family, the preservation of which was especially designed by Providence in Joseph's advancement, an account is now given of the saving of the kingdom of Egypt too from ruin; for God is King of nations as well as King of saints, and provideth food for all flesh. Joseph now returns to the management of that great trust which Pharaoh had lodged in his hand. It would have been pleasing enough to him to have gone and lived with his father and brethren in Goshen; but his employment would not permit it. When he had seen his father, and seen him well settled, he applied himself as closely as ever to the execution of his office. Note, Even natural affection must give way to necessary business. Parents and children must be content to be absent one from another, when it is necessary, on either side, for the service of God or their generation. In Joseph's transactions with the Egyptians observe,
I.The great extremity that Egypt, and the parts adjacent, were reduced to by the famine.
There was no bread, and they fainted (Gen 47:13), they were ready to die, Gen 47:15, Gen 47:19.
1.See here what a dependence we have upon God's providence. If its usual favours are suspended but for a while, we die, we perish, we all perish. All our wealth would not keep us from starving if the rain of heaven were but withheld for two or three years. See how much we lie at God's mercy, and let us keep ourselves always in his love.
2.See how much we smart by our own improvidence. If all the Egyptians had done for themselves in the seven years of plenty as Joseph did for Pharaoh, they had not been now in these straits; but they regarded not the warning they had of the years of famine, concluding that tomorrow shall be as this day, next year as this, and much more abundant. Note, Because man knows not his time (his time of gathering when he has it) therefore his misery is great upon him when the spending time comes, Ecc 8:6, Ecc 8:7.
3.See how early God put a difference between the Egyptians and the Israelites, as afterwards in the plagues, Exo 8:22; Exo 9:4, Exo 9:26; Exo 10:23. Jacob and his family, though strangers, were plentifully fed on free cost, while the Egyptians were dying for want. See Isa 65:13, My servants shall eat, but you shall be hungry. Happy art thou, O Israel. Whoever wants, God's children shall not, Psa 34:10.
II.The price they had come up to, for their supply, in this exigency.
1.They parted with all their money which they had hoarded up, Gen 47:14. Silver and gold would not feed them, they must have corn. All the money of the kingdom was by this means brought into the exchequer.
2.When the money failed, they parted with all their cattle, those for labour, as the horses and asses, and those for food, as the flocks and the herds, Gen 47:17. By this it should seem that we may better live upon bread without flesh than upon flesh without bread. We may suppose they parted the more easily with their cattle because they had little or no grass for them; and now Pharaoh saw in reality what he had before seen in vision, nothing but lean kine.
3.When they had sold their stocks off their land, it was easy to persuade themselves (rather than starve) to sell their land too; for what good would that do them, when they had neither corn to sow it nor cattle to eat of it? They therefore sold that next, for a further supply of corn.
4.When their land was sold, so that they had nothing to live on, they must of course sell themselves, that they might live purely upon their labour, and hold their lands by the base tenure of villenage, at the courtesy of the crown. Note, Skin for skin, and all that a man hath, even liberty and property (those darling twins), will he give for his life; for life is sweet. There are few (though perhaps there are some) who would even dare to die rather than live in slavery, and dependence on an arbitrary power. And perhaps there are those who, in that case, could die by the sword, in a heat, who yet could not deliberately die by famine, which is much worse, Lam 4:9. Now it was a great mercy to the Egyptians that, in this distress, they could have corn at any rate; if they had all died for hunger, their lands perhaps would have escheated to the crown of course, for want of heirs; they therefore resolved to make the best of bad.
III.The method which Joseph took to accommodate the matter between prince and people, so that the prince might have his just advantage, and yet the people not be quite ruined.
1.For their lands, he needed not come to any bargain with them while the years of famine lasted; but when these were over (for God will not contend for ever, nor will he be always wroth) he came to an agreement, which it seems both sides were pleased with, that the people should occupy and enjoy the lands, as he thought fit to assign them, and should have seed to sow them with out of the king's stores, for their own proper use and behoof, yielding and paying only a fifth part of the yearly profits as a chief rent to the crown. This became a standing law, Gen 47:26. And it was a very good bargain to have food for their lands, when otherwise they and theirs must have starved, and then to have their lands again upon such easy terms. Note, Those ministers of state are worthy of double honour, both for wisdom and integrity, that keep the balance even between prince and people, so that liberty and property may not intrench upon prerogative, nor the prerogative bear hard upon liberty and property: in the multitude of such counsellors there is safety. If afterwards the Egyptians thought it hard to pay so great a duty to the king out of their lands, they must remember, not only how just, but how kind, the first imposing of it was. They might thankfully pay a fifth where all was due. It is observable how faithful Joseph was to him that appointed him. He did not put the money into his own pocket, nor entail the lands upon his own family; but converted both entirely to Pharaoh's use; and therefore we do not find that his posterity went out of Egypt any richer than the rest of their poor brethren. Those in public trusts, if they raise great estates, must take heed that it be not at the expense of a good conscience, which is much more valuable.
2.For their persons, he removed them to cities, Gen 47:21. He transplanted them, to show Pharaoh's sovereign power over them, and that they might, in time, forget their titles to their lands, and be the more easily reconciled to their new condition of servitude. The Jewish writers say, "He removed them thus from their former habitations because they reproached his brethren as strangers, to silence which reproach they were all made, in effect, strangers." See what changes a little time may make with a people, and how soon God can empty those from vessel to vessel who had settled upon their lees. How hard soever this seems to have been upon them, they themselves were at this time sensible of it as a very great kindness, and were thankful they were not worse used: Thou hast saved our lives, Gen 47:25. Note, There is good reason that the Saviour of our lives should be the Master of our lives. "Thou hast saved us; do what thou wilt with us."
IV.The reservation he made in favour of the priests.
They were maintained on free cost, so that they needed not to sell their lands, Gen 47:22. All people will thus walk in the name of their God; they will be kind to those that attend the public service of their God, and that minister to them in holy things; and we should, in like manner, honour our God, by esteeming his ministers highly in love for their work's sake.
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Summary
Genesis 47:13 vividly portrays the devastating climax of the seven-year famine across the ancient Near East, specifically impacting both Egypt and Canaan. This verse underscores the complete depletion of food resources, leading to widespread physical debilitation and economic collapse among the populations. It serves as a stark testament to the critical and desperate circumstances that rendered Joseph's divinely inspired foresight and administrative genius not merely beneficial, but absolutely indispensable for the survival of the entire region and, crucially, for the preservation of God's covenant people.
Context
Literary Context
This verse is strategically placed within the narrative of Joseph's administration during the severe famine, following the arrival and settlement of Jacob's family in Goshen. It immediately precedes Joseph's implementation of a radical economic policy, where people, having exhausted their money, livestock, and finally their land, surrender everything to Pharaoh in exchange for food (Genesis 47:14-26). The dire situation described in Genesis 47:13 provides the crucial justification and impetus for these extreme measures, highlighting the absolute necessity of Joseph's provision and the people's utter dependence on it. It serves as a narrative bridge, explaining why the people were willing to give up so much.
Historical & Cultural Context
The ancient Near East was highly dependent on seasonal rains and the Nile's annual inundation for agricultural prosperity. A multi-year famine, as described here, would have been a catastrophic event, leading to widespread starvation, societal breakdown, and mass migration. Egypt, with its unique Nile-fed agriculture, was typically more resilient but not immune to prolonged drought affecting the Nile's source. Canaan, a rain-fed land, would have been even more vulnerable. The concept of a centralized grain storage system, though perhaps not as extensive as Joseph's, was known in ancient empires as a buffer against such calamities. The desperation depicted in Genesis 47:13 accurately reflects the societal impact of such a severe and prolonged food crisis, where survival became the sole priority, overriding traditional economic structures and personal ownership.
Key Themes
Genesis 47:13 contributes significantly to several overarching themes in the book of Genesis. It powerfully illustrates Divine Sovereignty and Providence, demonstrating how God orchestrates natural events, even calamities like famine, to fulfill His redemptive purposes and preserve His covenant people. The verse emphasizes Joseph's Wisdom and Role as Deliverer, showcasing him as God's chosen instrument to save not only his family but also the surrounding nations from utter destruction, a theme that culminates in his famous statement in Genesis 50:20. Furthermore, it highlights the theme of God's Faithfulness to His Covenant, as the famine forces Jacob's family into Egypt, a necessary step for their multiplication into a great nation before their eventual exodus, as promised to Abraham in Genesis 15:13-16.
Exposition and Analysis
Key Word Analysis
This term refers broadly to food for man or beast, but specifically to bread or grain used for making it. In this context, "no bread" signifies a complete absence of staple food, indicating that local agricultural production had utterly failed and existing private reserves were exhausted. It emphasizes the absolute and widespread scarcity, not just of a luxury item, but of basic sustenance necessary for life.
This word means "heavy" or "grievous." Applied to the famine, it conveys an immense burden, a profound and oppressive severity. It suggests that the famine was not merely an inconvenience or a shortage, but a crushing weight that had physically and economically debilitated the land and its inhabitants, leading to a state of extreme distress and exhaustion.
This primitive root means "to burn" or, by implication, "to be rabid" or "insane." However, from the exhaustion associated with such frenzy, it also means "to languish" or "faint." In Genesis 47:13, it vividly describes the physical and spiritual exhaustion of the land and its people, who were utterly depleted and collapsing under the prolonged and severe impact of the famine. It paints a picture of extreme weakness, a collective drooping or failing of vitality.
Verse Breakdown
"And there was no bread in all the land;"
This opening clause establishes the absolute and pervasive nature of the crisis. It signifies a complete lack of food, not just in isolated pockets, but across the entire geographical expanse of Egypt and the surrounding regions. This emphasizes the dire reality that all natural sources of sustenance had been exhausted, leaving the populations utterly dependent on external provision.
"for the famine was very sore,"
This clause provides the immediate explanation for the absence of bread, highlighting the intensity and duration of the famine. The term "very sore" (using the Hebrew kâbêd for sore and mᵉʼôd for very) conveys an extreme and oppressive severity, indicating that the famine had reached a critical, unbearable stage, having worn down the land and its inhabitants to their breaking point.
"so that the land of Egypt and all the land of Canaan fainted by reason of the famine."
This concluding clause describes the devastating consequence of the severe famine. The "fainting" of the land, using the Hebrew lâhahh, personifies the widespread debilitation and collapse. It illustrates a state of utter exhaustion and weakness, affecting both the mighty empire of Egypt and the neighboring land of Canaan, underscoring the universal impact of the crisis and the desperate need for intervention.
Literary Devices
Genesis 47:13 employs several potent literary devices to convey the profound impact of the famine. Hyperbole is evident in the phrase "no bread in all the land," which, while perhaps not literally meaning every single crumb was gone, powerfully communicates the absolute and widespread scarcity of food, emphasizing the extreme nature of the crisis. Personification is strikingly used when it states that "the land of Egypt and all the land of Canaan fainted." Lands do not literally faint; this imagery vividly portrays the utter exhaustion, weakness, and near collapse of the populations within those lands, as if the very ground shared in their suffering. The Repetition of "famine" and "land" throughout the verse reinforces the central theme of the pervasive and debilitating hunger that gripped the entire region. Finally, the verse utilizes strong Imagery of depletion and collapse, painting a distressing picture of a world brought to its knees by the lack of sustenance.
Theological and Thematic Connections
Genesis 47:13, while depicting a scene of utter desolation, profoundly underscores God's intricate Divine Sovereignty and Providence. The severity of the famine, far from being a random natural disaster, is presented within the biblical narrative as a divinely orchestrated event, serving as a powerful catalyst for God's larger redemptive plan. It highlights how God uses even catastrophic circumstances to position His chosen people, Israel, for their future growth and to fulfill His covenant promises made to Abraham. The desperate situation also magnifies the role of Joseph as God's instrument, demonstrating that God raises up and empowers individuals with unique gifts and foresight to accomplish His purposes, ensuring the preservation of life and the advancement of His kingdom agenda.
Reflection and Application
Genesis 47:13 stands as a profound testament to the fragility of human existence and the critical importance of wise stewardship and preparedness, both individually and collectively. It vividly illustrates how quickly circumstances can shift from abundance to extreme scarcity, reminding us not to place ultimate trust in material security. For believers, this verse powerfully reveals God's unwavering providence and meticulous care for His people, even amidst the most devastating and seemingly hopeless circumstances. It encourages a deep-seated trust in God's overarching plan, recognizing that He can use any situation, no matter how dire, to accomplish His ultimate will and ensure the well-being and preservation of those who place their faith in Him. This passage calls us to cultivate spiritual resilience, to seek God's wisdom in times of plenty, and to rely on His faithfulness when facing seasons of scarcity or hardship, knowing that His provision, whether physical or spiritual, is always sufficient.
Questions for Reflection
FAQ
What was the primary cause of the famine described in Genesis 47:13?
The famine was a divinely orchestrated natural disaster, part of a seven-year period of severe drought and crop failure that affected the entire ancient Near East. It was specifically predicted by Joseph through Pharaoh's dreams, as detailed in Genesis 41, indicating its supernatural origin and purpose within God's plan.
How did Joseph's actions directly impact the situation described in this verse?
Joseph's divinely inspired foresight and administrative genius in storing vast quantities of grain during the preceding seven years of plenty were the sole reason any food was available. Without his meticulous preparations, the "no bread in all the land" would have led to complete starvation and the demise of both Egypt and Canaan, including Jacob's family. His actions transformed a catastrophic famine into a means of preservation and a demonstration of God's power, as seen in Genesis 41:47-49.
Does the suffering described imply that God was punishing the people?
While all suffering can be seen through the lens of a fallen world, the biblical narrative presents this famine primarily as a means through which God preserved His chosen people, Israel. It was a catalyst for Jacob's family to move to Egypt, where they would multiply into a great nation, rather than solely a punitive measure against the general population. God's ultimate purpose was redemptive, using the famine to position His people for their future and to demonstrate His faithfulness to His covenant promises, as highlighted throughout Genesis 47.
Christ-Centered Fulfillment
Genesis 47:13, with its stark depiction of a land "fainting" from the absence of bread, powerfully foreshadows Christ's ultimate role as the divine provider and sustainer of life, especially in the face of humanity's deepest spiritual famine. Just as Joseph, a profound type of Christ, was elevated to a position of unparalleled authority to preserve a people from physical death by offering literal bread, so too does Jesus Christ offer Himself as the "Bread of Life" (John 6:35), providing eternal sustenance and deliverance from spiritual death. The desperate cry for physical nourishment in Egypt and Canaan points to humanity's deeper, inherent need for the spiritual nourishment that only Christ can provide, ensuring the preservation of God's chosen people—the Church—through the "famines" of sin, spiritual barrenness, and the ultimate consequence of eternal separation. He is the one who satisfies every hunger, declaring, "Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty" (John 6:35). Thus, the physical salvation wrought by Joseph anticipates the spiritual salvation offered by Christ, the true Bread from heaven (John 6:51).