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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Now, if you please, let us compare also the Egyptian people with the Israelite people.For it is said subsequently that after the famine and bondage the Egyptian people should offer a fifth part to Pharaoh. But on the contrary the Israelite people offer tithes to the priests. Behold also in this that the divine Scripture is supported by remarkable reasonableness. See the Egyptian people weighing out contributions with the number five; for the five senses in the body are designated, which carnal people serve; for the Egyptians always submit to things visible and corporal. But on the other hand the Israelite people honor ten, the number of perfection; for they received the ten words of the law, and, held together by the power of the Decalogue, they entered upon, by the bestowing, divine mysteries unknown to this world. But also in the New Testament likewise ten is venerable as the fruit of the Spirit is explained to sprout forth in ten virtues and the faithful servant offers his lord ten pounds in profits from his business dealings and receives authority over ten cities. …
Behold, therefore, from all these things the difference between the Egyptian people and the people of Israel.… If you still serve the carnal senses, if you still pay tax with the number five and look to those things which are “visible” and “temporal” and do not look to those things which are “invisible” and “eternal,” know that you belong to the Egyptian people.
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Summary
Genesis 47:24 articulates the enduring economic policy established by Joseph in Egypt during the latter stages of the severe famine. This decree stipulated that, in exchange for the land and seed provided by Pharaoh, the populace would contribute one-fifth (20%) of their harvest to the state. The remaining four-fifths were to be retained by the people for their own sustenance, for future agricultural seed, and for the provision of their households and children. This policy solidified Pharaoh's absolute ownership of the land while simultaneously ensuring the long-term economic stability, agricultural productivity, and survival of the Egyptian populace.
Context
Literary Context
This verse marks the culmination of Joseph's comprehensive famine management strategy, detailed in Genesis 47. Having already exhausted the people's money, livestock, and finally their land and personal liberty in exchange for food, Joseph now institutes a permanent economic system. The preceding verses (Genesis 47:13-22) describe the progression of transactions that led to Pharaoh's acquisition of all Egyptian land, except that of the priests. Verse 24, therefore, outlines the new covenant between Pharaoh and his subjects, transforming them into tenants and establishing the tax rate for their continued use of the land. This policy ensures the long-term viability of the agricultural system and the well-being of the people, setting the stage for the Israelites' continued growth in Goshen before their eventual enslavement.
Historical & Cultural Context
Ancient Egypt was an agrarian society, with its economy heavily reliant on the annual inundation of the Nile and subsequent harvests. Land ownership was a cornerstone of power. Before Joseph's reforms, land was likely held by various individuals, families, and temples. The famine, unprecedented in its severity and duration, created a crisis that allowed Joseph to centralize all land ownership under Pharaoh. This consolidation of power was not entirely alien to ancient Near Eastern practices, where kings often held significant control over resources, but Joseph's systematic acquisition was unique. The "fifth part" tax (20%) was a common, and often considered reasonable, levy in the ancient world, comparable to or even less than some taxes imposed in other empires, especially considering that Pharaoh now provided the land and the seed. This system ensured the state's revenue while allowing the farmers enough to survive and replant, preventing further social collapse.
Key Themes
Genesis 47:24 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It highlights Divine Providence through Joseph's wisdom and foresight, demonstrating how God uses human instruments to preserve life and fulfill His purposes, even amidst widespread disaster. The establishment of this economic system underscores the theme of Stewardship and Governance, showcasing Joseph's exceptional administrative skills and his ability to bring order out of chaos. Furthermore, it reinforces the theme of Covenant and Relationship, albeit a secular one between ruler and ruled, where obligations and provisions are clearly defined. This specific policy also sets the stage for the Growth of Israel, as the stability it provides allows Jacob's family to flourish in Goshen, fulfilling God's promise of a numerous offspring, as seen in Genesis 46:3.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to come in," signifies "income" or "produce." In the context of Genesis 47:24, it specifically refers to the agricultural yield or harvest that comes from the land. It emphasizes the future productivity of the fields, indicating that the policy is not a temporary measure for the famine years but a permanent arrangement for the ongoing agricultural output.
This ordinal number literally means "fifth" and, in this context, refers to a "fifth part" or 20%. It specifies the exact proportion of the harvest that was to be rendered to Pharaoh as tax. This precise numerical designation underscores the systematic and calculated nature of Joseph's economic policy, establishing a clear and consistent obligation for the people.
While literally meaning "house," bayith here extends to encompass the entire "household" or "family." This broad application highlights the comprehensive nature of the provision Joseph's policy allowed for. The four-fifths retained by the people were not just for the individual farmer but for the sustenance of all members of their extended family unit, including dependents and servants, emphasizing the communal aspect of ancient Near Eastern life.
Verse Breakdown
"And it shall come to pass in the increase,"
This opening phrase looks forward to the future, specifically to the time when the land, having recovered from the famine, would again yield abundant harvests. It establishes the permanent nature of the decree, indicating that this economic arrangement would apply to all subsequent agricultural productivity, not merely the immediate post-famine period.
"that ye shall give the fifth [part] unto Pharaoh,"
This clause specifies the core obligation of the people: a 20% tax on their harvest. This "fifth part" was Pharaoh's due, representing his ownership of the land and his provision of seed. It formalized the new landlord-tenant relationship, ensuring a consistent revenue stream for the state and solidifying Pharaoh's economic and political control.
"and four parts shall be your own,"
This crucial part of the decree outlines the people's retained portion—80% of their harvest. This substantial share ensured that the farmers were not entirely exploited but had sufficient resources to sustain themselves and their operations, demonstrating a balance between state revenue and the welfare of the populace.
"for seed of the field, and for your food, and for them of your households, and for food for your little ones."
This detailed enumeration clarifies the intended uses for the retained four-fifths. "Seed of the field" ensured the continuity of agricultural cycles, preventing future shortages. "Your food" covered the personal sustenance of the farmers. "Them of your households" extended the provision to all family members and dependents. Explicitly mentioning "food for your little ones" underscores the policy's concern for the most vulnerable members of society, ensuring the survival and growth of the next generation.
Literary Devices
Genesis 47:24 employs several literary devices to convey its message effectively. The verse functions as a Legal Decree, articulating a specific law or policy with clear stipulations and consequences, characteristic of ancient Near Eastern legal texts. The precise numerical division ("fifth part" and "four parts") is an example of Quantification, lending an air of exactitude and fairness to the arrangement. The detailed enumeration of uses for the retained portion ("for seed of the field, and for your food, and for them of your households, and for food for your little ones") serves as a form of Elaboration and Specification, ensuring clarity and leaving no doubt about the comprehensive nature of the provision. This also highlights Joseph's meticulous planning and concern for the well-being of all segments of society, from the individual farmer to the most vulnerable child.
Theological and Thematic Connections
Genesis 47:24 stands as a testament to the practical application of divine wisdom in civil governance and economic stewardship. Joseph's policy, born out of a period of severe crisis, demonstrates how God-given insight can bring order, provision, and stability to a society on the brink of collapse. It highlights the principle that true leadership involves not only managing immediate crises but also establishing sustainable systems for long-term well-being. The arrangement, while consolidating Pharaoh's power, ultimately served to preserve life and ensure the recovery of the nation, reflecting God's overarching providential care for humanity, often working through human agents. This passage encourages us to recognize that economic structures and policies, when guided by wisdom and a concern for human flourishing, can be instruments of God's blessing.
Reflection and Application
Genesis 47:24 provides profound insights into responsible leadership, economic prudence, and the welfare of a community. It underscores the critical importance of foresight and strategic planning, particularly in times of uncertainty or crisis. Joseph's actions remind us that wise governance is not merely reactive but proactive, establishing systems that ensure sustained provision and stability for all. For contemporary believers, this narrative serves as a powerful reminder of God's ability to work through human agents to bring order, provision, and flourishing, even in the most challenging circumstances. It calls us to consider our own roles as stewards of the resources entrusted to us, whether personal, familial, or communal. We are challenged to contribute equitably to the common good, ensuring that our economic decisions and practices reflect a concern for the vulnerable, promote long-term sustainability, and provide for the needs of our households and future generations, mirroring the comprehensive care demonstrated by Joseph.
Questions for Reflection
FAQ
Was Joseph's taxation policy fair or exploitative?
Joseph's policy, while consolidating land ownership under Pharaoh, was widely regarded as fair and pragmatic given the dire circumstances. The Egyptian people had exhausted all their assets—money, livestock, and eventually their land and even their persons—in exchange for food to survive the severe famine. Joseph, acting as Pharaoh's administrator, provided the seed for future planting, the use of the land, and the means for the people to resume their livelihoods. In return, a 20% tax on the harvest was stipulated. This allowed the people to retain 80% of their produce for their own food, seed for the next season, and the needs of their households and children. This arrangement was sustainable, prevented utter destitution, and enabled the population to recover and thrive, establishing a stable economic system for generations, as detailed in Genesis 47:26.
What was the significance of Pharaoh owning all the land after this decree?
Pharaoh's acquisition of all the land had profound and lasting economic, political, and social significance for Egypt. Economically, it centralized wealth and control over the nation's primary resource—agricultural output—ensuring a stable and continuous revenue stream for the state. Politically, it solidified Pharaoh's absolute power and authority over his subjects, as their livelihood and ability to farm directly depended on his provision and policies. Socially, it transformed the populace into tenants, fundamentally altering the traditional land tenure system. This created a new relationship between the ruler and the ruled, one of direct dependence and obligation, where the people were bound to the land and to Pharaoh's service, as described in Genesis 47:25.
Christ-Centered Fulfillment
Joseph, as the divinely appointed administrator and provider who saved Egypt and his own family from the ravages of famine, serves as a compelling type of Jesus Christ. Just as Joseph, through his foresight, wisdom, and sacrificial service, brought life, order, and provision to a dying world, so too does Jesus Christ, the ultimate King and Provider, offer eternal life and spiritual sustenance to a humanity lost in sin and spiritual famine. Joseph's economic policy ensured physical survival and a structured society for the Egyptians; Christ's redemptive work establishes a new covenant, providing spiritual freedom, eternal life, and membership in His eternal kingdom. Through Christ, we are given not merely temporary sustenance but eternal provision, as He is the Bread of Life who satisfies all hunger and thirst. His sacrifice on the cross, much like Joseph's demanding but life-saving measures, was for the ultimate good, securing our eternal future and bringing us into a relationship of grace and abundance, far surpassing any earthly arrangement, as promised in John 10:10 and fulfilled in His resurrection, which grants us new life in Him.