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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.
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Summary
Genesis 47:4 records the direct appeal of Jacob's sons to Pharaoh, articulating their purpose in coming to Egypt: to temporarily reside in the land due to the severe famine in Canaan, which has left their extensive flocks without pasture. Their humble request for permission to settle in Goshen underscores their immediate need for sustenance, their reliance on Pharaoh's benevolence, and the overarching divine providence guiding the preservation of God's chosen family amidst widespread adversity.
Context
Literary Context
This verse is situated within the climactic narrative of Joseph's reconciliation with his family and their subsequent migration to Egypt. Following Joseph's revelation of his identity to his brothers in Genesis 45 and Jacob's joyous journey to Egypt in Genesis 46, the family is now formally presented before Pharaoh. Joseph has already strategically advised his brothers to emphasize their pastoral occupation to Pharaoh (Genesis 46:31-34), knowing that Egyptians disdained shepherds, thus ensuring their isolation in Goshen. Genesis 47:4 is the direct fulfillment of this strategy, as the brothers articulate their need and request the specific land of Goshen, confirming their temporary status and their dependence on Pharaoh's decree.
Historical & Cultural Context
The famine described in Genesis 47 was a widespread, multi-year event, affecting not only Canaan but also Egypt and surrounding regions, as evidenced by Joseph's preparations and the global impact mentioned in Genesis 41:56-57. Egypt, with its reliance on the Nile's predictable inundation and Joseph's foresight in grain storage, was uniquely positioned to survive and even thrive during such a crisis. The request to "sojourn" (Hebrew: gûwr) highlights the ancient Near Eastern practice of allowing foreign groups temporary residence, often for pastoral purposes, especially during times of environmental hardship. The land of Goshen, located in the eastern Nile Delta (often identified with the Wadi Tumilat region), was renowned for its fertile pastures, making it an ideal, and perhaps pre-arranged, location for a large pastoral family like Jacob's. Egyptians generally held shepherds in low esteem, a cultural detail Joseph leveraged to secure a distinct, separate dwelling place for his family, protecting their unique identity and avoiding cultural assimilation.
Key Themes
Genesis 47:4 contributes significantly to several overarching themes in the book of Genesis and biblical theology. Foremost is the theme of Divine Providence, demonstrating God's sovereign hand in orchestrating events (the famine, Joseph's rise, the family's relocation) to preserve His covenant people and fulfill His promises. The verse also underscores the theme of Sojourning and Pilgrimage, setting a precedent for Israel's identity as temporary residents in various lands, a concept that echoes throughout the Old Testament and finds its ultimate expression in the New Testament understanding of believers as "strangers and pilgrims" on earth (1 Peter 2:11). Furthermore, it highlights God's Faithfulness in Provision, showing how even in the direst circumstances (a severe famine), God provides refuge and sustenance for His chosen lineage, ensuring their survival and growth into a nation, as promised to Abraham in Genesis 12:2.
Exposition and Analysis
Key Word Analysis
This primitive root means "to turn aside from the road (for a lodging or any other purpose), i.e. sojourn (as a guest)." It strongly implies a temporary stay, not a permanent relocation or acquisition of land. In the context of Genesis 47:4, it emphasizes the transient nature of Jacob's family's presence in Egypt, reinforcing their identity as foreigners and setting the stage for their eventual departure. This word carries theological weight, often describing God's people as temporary residents on earth, looking forward to a permanent dwelling.
Derived from a root meaning "heavy," this word describes the famine as "grievous" or "severe." It conveys the immense burden and difficulty imposed by the famine, highlighting its widespread and devastating impact. The use of "sore" emphasizes the dire necessity that compelled Jacob's family to leave their ancestral land, underscoring the severity of the crisis that God used to bring them to Egypt for their preservation.
This root means "to sit down," and by implication, "to dwell, to remain." While "sojourn" implies temporary residence, "dwell" here refers to the act of settling and inhabiting a place. The request "let thy servants dwell in the land of Goshen" is a plea for permission to establish a stable, albeit temporary, residence. It signifies their desire for a secure place to live and tend their flocks, contrasting with their previous nomadic existence in famine-stricken Canaan.
Verse Breakdown
"They said moreover unto Pharaoh,"
This phrase sets the scene, indicating a direct address from Jacob's sons to the highest authority in Egypt. It signifies the formal nature of their appeal and their humble posture before the powerful ruler.
"For to sojourn in the land are we come;"
This is their explicit declaration of purpose. They are not seeking to conquer or permanently settle, but rather to reside temporarily as guests. This statement aligns with Joseph's prior instructions and establishes their non-threatening intent to Pharaoh.
"for thy servants have no pasture for their flocks;"
This provides the immediate, practical reason for their migration. As a pastoral family, their survival and livelihood depended entirely on grazing land. The lack of pasture directly threatened their extensive flocks, which were their primary source of wealth and sustenance.
"for the famine [is] sore in the land of Canaan:"
This clarifies the underlying cause of the pasture scarcity. The famine's severity in Canaan was the ultimate catalyst for their displacement, forcing them to seek refuge elsewhere. This highlights the dire circumstances that compelled them to leave their homeland.
"now therefore, we pray thee, let thy servants dwell in the land of Goshen."
This is their specific, humble request. Likely pre-arranged by Joseph, Goshen was known for its fertile lands, ideal for grazing, and its strategic location allowed for separation from the main Egyptian populace. This plea demonstrates their dependence on Pharaoh's grace and their practical wisdom in seeking a suitable place for their large family and their livestock.
Literary Devices
The verse primarily employs Direct Speech, presenting the exact words of Jacob's sons to Pharaoh, which lends immediacy and authenticity to their plea. There is a clear use of Cause and Effect, where the severe famine in Canaan (cause) leads to a lack of pasture for their flocks (intermediate effect), necessitating their arrival to sojourn and dwell in Goshen (ultimate effect). The phrase "thy servants" is an example of Repetition (used twice), emphasizing their humble posture and subservient status before Pharaoh, while also subtly reminding him of Joseph's elevated position. The contrast between the "land of Canaan" (afflicted by famine) and the "land of Goshen" (sought for its pasture) creates a Juxtaposition that highlights the urgency of their situation and the hope for provision. The phrase "we pray thee" is a clear example of Supplication, underscoring their dependence and the respectful, yet desperate, nature of their request.
Theological and Thematic Connections
Genesis 47:4 beautifully illustrates God's meticulous providence and His faithfulness in preserving His covenant people. The family's sojourn, driven by a devastating famine, is not a random event but a divinely orchestrated move to protect and grow the nascent nation of Israel. This narrative foreshadows the larger biblical theme of God's people as sojourners, dependent on His leading and provision in a world that is not their ultimate home. It demonstrates that even in times of extreme hardship and displacement, God remains actively involved in the lives of His elect, guiding them to places of safety and sustenance to fulfill His redemptive purposes.
Reflection and Application
Genesis 47:4 offers a powerful reminder that life often involves periods of sojourning, displacement, and dependence, not just on human authorities but ultimately on divine providence. Just as Jacob's family, facing a devastating famine, found refuge and sustenance in a foreign land through God's orchestrated plan, believers today are called to exercise humility in presenting their needs and to trust in God's sovereign wisdom. This narrative encourages us to recognize God's hand guiding circumstances for our ultimate good and His purposes, even when our immediate situation seems desperate. It reminds us that He consistently provides for His people, often leading them to unexpected places of safety and growth, and that our true security lies not in earthly stability but in His unfailing faithfulness. It challenges us to embrace our identity as spiritual sojourners, trusting that God will lead us through every "famine" to His chosen "Goshen."
Questions for Reflection
FAQ
What is the significance of the term "sojourn" in this verse?
The Hebrew word gûwr (H1481), translated "sojourn," signifies a temporary residence as a guest or stranger, rather than a permanent settlement or land ownership. This is crucial because it highlights that Jacob's family's time in Egypt was part of God's larger, temporary plan for their preservation and growth, not their ultimate homeland. It reinforces their identity as foreigners dependent on God's and Pharaoh's grace, a theme that recurs throughout biblical history for God's people as pilgrims on earth, always looking toward a greater, eternal dwelling, which for Israel would be the promised land of Canaan, and for believers, the heavenly city (Hebrews 11:16).
Christ-Centered Fulfillment
The narrative of Jacob's family seeking refuge and sustenance in a foreign land, guided by God's providence through Joseph, profoundly foreshadows Christ's ultimate provision and the spiritual sojourning of His people. Just as Joseph provided a physical dwelling place and sustenance in Goshen, Christ is the ultimate refuge and provider for His people, offering spiritual sustenance and a secure dwelling in Him. Believers, like Jacob's family, are called to see themselves as sojourners and exiles on earth (1 Peter 2:11), awaiting their true, eternal homeland in Christ. He has gone to prepare a place for them in His Father's house (John 14:2-3), ensuring their ultimate preservation and inheritance despite earthly trials and displacements. This temporary dwelling in Goshen points to the temporary nature of our earthly lives as we journey towards our heavenly Canaan, secured by Christ's redemptive work on the cross and His resurrection, which provides the true "pasture" for our souls (John 10:9-10). Even Jesus Himself experienced sojourning, as His family fled to Egypt to escape Herod (Matthew 2:13-15), mirroring the very path of His ancestors.