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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 47:5 records Pharaoh's direct and official acknowledgment to Joseph regarding the arrival of his father and brothers in Egypt. This concise yet profoundly significant declaration serves as the immediate prelude to the formal presentation of Jacob and his family to the Egyptian monarch, thereby setting the stage for their designated settlement in the fertile land of Goshen and initiating a crucial phase in God's unfolding redemptive plan for the nascent nation of Israel.
Context
Literary Context
This verse is strategically placed at a pivotal moment in the Joseph narrative, marking the culmination of a long and dramatic series of events that began with Joseph's betrayal by his brothers and his subsequent enslavement. Following Joseph's miraculous rise to power as vizier of Egypt and his revelation to his brothers, he had sent for his aged father, Jacob, and the entire family to come to Egypt to escape the severe famine gripping the land. Genesis 46 details Jacob's journey to Egypt with his large household. Upon their arrival, Joseph went out to meet them in Goshen (Genesis 46:29), and this verse, Genesis 47:5, immediately precedes Joseph's instruction to his brothers on how to present themselves to Pharaoh (Genesis 47:1-4), underscoring the official nature of their reception and the transition from private reunion to public establishment.
Historical & Cultural Context
Ancient Egypt was a highly structured society ruled by a powerful pharaoh, considered a divine or semi-divine figure. His word was law, and his favor was paramount. The arrival of a large, foreign family, even under the patronage of a high-ranking official like Joseph, would typically require formal approval. The land of Goshen, located in the eastern Nile Delta, was renowned for its rich pasturage, making it ideal for the pastoral lifestyle of Jacob's family. Pharaoh's direct involvement in acknowledging their arrival highlights Joseph's extraordinary standing and the immense gratitude Pharaoh felt towards Joseph for saving Egypt from the famine. This act of royal welcome was a significant cultural gesture, ensuring the family's security and legitimizing their presence within Egyptian territory.
Key Themes
Genesis 47:5 contributes to several overarching themes in the book of Genesis. It powerfully illustrates Divine Providence, demonstrating how God meticulously orchestrates events, even through human sin and suffering, to bring about His ultimate purposes. Joseph's journey from pit to palace, culminating in his family's salvation from famine, is a testament to God's sovereign control over all circumstances, as Joseph himself articulates in Genesis 50:20. The verse also highlights the theme of Covenant Faithfulness, as God's promise to Abraham regarding a numerous offspring (Genesis 12:2) is being preserved and secured through the family's safe arrival and future growth in Egypt. Furthermore, it underscores the theme of Reconciliation and Restoration, as the fractured family of Jacob is now reunited and poised for a new beginning under Joseph's care and Pharaoh's protection, a stark contrast to the earlier strife depicted in Genesis 37.
Exposition and Analysis
Key Word Analysis
Verse Breakdown
"And Pharaoh spake unto Joseph, saying,"
This opening clause establishes the speaker (Pharaoh), the recipient (Joseph), and the mode of communication (direct speech). It immediately signals a significant exchange between the highest authority in Egypt and his most trusted vizier. The act of Pharaoh speaking directly to Joseph about his family underscores the extraordinary favor Joseph enjoyed and the importance of this family's arrival to the Egyptian court, likely due to Joseph's invaluable service in saving the nation from famine.
"Thy father and thy brethren"
This phrase identifies the subjects of Pharaoh's statement: Jacob (Joseph's father) and his eleven brothers. The possessive "thy" reinforces the familial connection to Joseph, emphasizing that their presence is a direct consequence of Joseph's position and influence. It highlights the entire family unit, signifying that God's covenant people, though small, have arrived intact.
"are come unto thee:"
This concluding clause confirms the successful completion of the family's journey from Canaan to Egypt. The phrase "unto thee" is crucial, as it indicates that their arrival is specifically in relation to Joseph, who had sent for them and arranged for their settlement. This confirms that the family is under Joseph's direct care and protection, which, by extension, is under Pharaoh's sanction. It marks the fulfillment of Joseph's earlier plans and God's providential guidance in bringing His chosen people to a place of safety and provision.
Literary Devices
The primary literary device at play in Genesis 47:5 is Direct Speech. By quoting Pharaoh's exact words, the narrative lends immediacy and authenticity to the moment. This choice emphasizes Pharaoh's personal involvement and the weight of his royal acknowledgment. The simplicity of the statement, "Thy father and thy brethren are come unto thee," functions as a powerful Confirmation, marking the successful culmination of a long and divinely orchestrated journey. It also serves as a Transitional Statement, bridging the narrative from the family's physical arrival to their formal presentation and subsequent settlement in Egypt. Furthermore, the verse carries a subtle layer of Foreshadowing; while it signifies immediate safety and provision, it also subtly hints at the future, as the secure establishment of Jacob's family in Egypt is a necessary precursor to their growth into a nation, which will eventually lead to their enslavement and the dramatic events of the Exodus.
Theological and Thematic Connections
Genesis 47:5, though brief, is rich with theological significance, primarily serving as a testament to God's unwavering faithfulness and meticulous providence. The safe arrival of Jacob's family in Egypt, confirmed by the highest authority in the land, underscores that God's plan for His covenant people is unstoppable, even when human circumstances seem dire. What began with Joseph's betrayal and suffering (Genesis 37:28) was divinely repurposed to ensure the preservation and flourishing of the very family through whom God's redemptive promises would be fulfilled. This moment is not merely a family reunion but a critical step in the unfolding of salvation history, demonstrating God's sovereign hand guiding His people towards their destiny.
Reflection and Application
The simple confirmation in Genesis 47:5 serves as a profound reminder of God's unwavering faithfulness and meticulous timing in our own lives. Just as God orchestrated Joseph's journey and faithfully brought his family to safety and reunion in Egypt, He remains steadfast in His promises and purposes for us, even through difficult, uncertain, or seemingly impossible circumstances. This narrative encourages us to trust in God's sovereign hand, recognizing that His plans unfold in His perfect timing, often requiring immense patience and unwavering faith on our part. Furthermore, the story leading up to this verse is a powerful testament to the possibility of reconciliation and new beginnings, even after deep hurts and betrayals, offering profound hope for restoration in our own fractured relationships and reminding us that God can redeem even the most painful pasts for His glorious future.
Questions for Reflection
FAQ
Why was Pharaoh so welcoming to Joseph's family?
Pharaoh's welcoming attitude towards Joseph's family was primarily due to the immense respect, gratitude, and strategic value he placed on Joseph. Joseph had, through divine wisdom and foresight, saved Egypt from the devastating seven-year famine, elevating him to the second most powerful position in the kingdom (Genesis 41:39-44). Pharaoh understood that Joseph's family was an extension of this invaluable servant. By welcoming them, Pharaoh not only honored Joseph and secured his continued loyalty and service but also recognized the importance of family ties in ancient cultures. This act of royal favor was also an integral part of God's providential plan to protect and allow the nascent nation of Israel to grow and multiply in a secure environment before their eventual exodus.
Christ-Centered Fulfillment
Genesis 47:5, by confirming the safe arrival and impending settlement of Jacob's family in Egypt, points to Christ in several profound ways. The preservation of this specific family lineage was absolutely crucial, as it was through them that the Messiah, Jesus Christ, would ultimately come, fulfilling the covenant promises made to Abraham, Isaac, and Jacob (see Matthew 1:1-17). God's meticulous care in bringing them to a place of safety and provision in Egypt, under Joseph's benevolent hand, powerfully foreshadows His ultimate provision for humanity through Christ, who offers a spiritual refuge and eternal sustenance from the famine of sin and spiritual death (John 6:35). The gathering of Jacob's family in Egypt, under the protection of Joseph, the "savior" of his people, also prefigures the gathering of God's chosen people—the Church—into the spiritual kingdom of Christ, where He, as the ultimate Good Shepherd and Provider, ensures their protection, flourishing, and eternal inheritance (John 10:11, Ephesians 2:19-22). Just as Joseph provided a safe haven for his family, Christ provides the ultimate sanctuary for all who believe, bringing them into His fold and securing their future.