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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 47:6 records Pharaoh's magnanimous and strategic decree to Joseph, granting his father Jacob and his brothers permanent settlement in the fertile land of Goshen, designated as "the best of the land." This royal directive further extends an offer for any skilled men among them to be appointed as overseers of Pharaoh's own royal cattle. This pivotal moment underscores Pharaoh's profound respect for Joseph's wisdom and indispensable service to Egypt, while simultaneously revealing the meticulous outworking of divine providence in securing a safe, prosperous, and distinct haven for the nascent Israelite nation, thereby setting the stage for their significant growth in Egypt.
Context
Literary Context
This verse is situated within the climactic narrative of Joseph's reconciliation with his family and their relocation to Egypt. Immediately preceding this, Joseph has presented his father Jacob and five of his brothers to Pharaoh. Pharaoh, impressed by Joseph's administrative genius that saved Egypt from famine, inquires about his family's occupation. Upon learning they are shepherds, an occupation generally disdained by Egyptians, Pharaoh's response in Genesis 47:6 demonstrates extraordinary favor and foresight. It follows Joseph's strategic advice to his brothers in Genesis 46:33-34, where he instructs them to tell Pharaoh they are shepherds, knowing this would lead to their isolation in Goshen, thus preserving their distinct identity and avoiding assimilation into Egyptian culture. This verse solidifies the family's secure establishment in Egypt, a crucial step before the long period of their sojourn and multiplication.
Historical & Cultural Context
Ancient Egypt was a highly structured society, with the Pharaoh holding absolute authority as a divine king. The land of Goshen, located in the eastern Nile Delta, was known for its rich pasturage and proximity to the Hyksos capital of Avaris (though the Hyksos were later expelled). During this period, the Hyksos, a Semitic people, had influence or even ruled parts of Egypt, which might explain Pharaoh's unusual favor towards a Semitic family like Jacob's, as well as his willingness to integrate them into the agricultural economy. Egyptians generally viewed shepherds with disdain, considering them unclean or of lower social status, as indicated in Genesis 46:34. Therefore, Pharaoh's specific placement of the Israelites in Goshen, a region well-suited for grazing and somewhat isolated from the main Egyptian populace, served both practical and cultural purposes: it provided excellent land for their flocks while minimizing cultural friction.
Key Themes
Genesis 47:6 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it powerfully illustrates Divine Providence, showcasing God's sovereign hand guiding events to preserve His covenant people, even amidst famine and foreign lands, fulfilling His promises to Abraham, Isaac, and Jacob. Secondly, it highlights the theme of God's Faithfulness to His Covenant, as the settlement in Goshen ensures the survival and future growth of the family into a great nation, a foundational promise reiterated throughout Genesis 12. Thirdly, the verse underscores Joseph's Exemplary Leadership and Integrity, as his wisdom and faithfulness in serving Pharaoh directly result in the blessing and provision for his entire family, demonstrating how individual righteousness can bring widespread benefit. Finally, it sets the stage for the Formation of a Nation, providing a distinct geographical space for the Israelites to multiply and solidify their identity before the eventual Exodus.
Exposition and Analysis
Pharaoh's words in Genesis 47:6 are a direct and authoritative royal decree, demonstrating his absolute power and profound trust in Joseph. His declaration is not merely a suggestion but a command that shapes the future of Jacob's family.
Key Word Analysis
From the root "yâṭab" meaning "to be good, well, pleasing." This term signifies "the best part" or "the choicest." Pharaoh's instruction to settle Joseph's family "in the best of the land" indicates a deliberate and generous act of granting them the most fertile and suitable pastures available, underscoring the exceptional favor shown to Joseph and, by extension, his family.
A primitive root meaning "to sit down," but broadly implying "to dwell, to remain, to settle." In this context, it signifies a permanent and secure habitation. The repeated command for them to "dwell" in Goshen emphasizes the intention for this to be a stable, long-term residence, essential for the growth and development of the burgeoning Israelite nation.
This word is rich in meaning, encompassing "force," "strength," "valor," "wealth," "virtue," and "ability." When applied to "men of activity" (Hebrew: anshei chayil), it refers to individuals who are capable, competent, diligent, and possessing the necessary skills and resources. Pharaoh's request for such men to manage his cattle reveals his shrewdness in recognizing and desiring to utilize the expertise of Joseph's family for the benefit of his own royal economy.
Verse Breakdown
"The land of Egypt [is] before thee"
This opening clause signifies Pharaoh's complete delegation of authority to Joseph regarding the settlement of his family. It is an expression of profound trust, granting Joseph the freedom and power to choose the most suitable location within the vast Egyptian kingdom. This phrase effectively places the resources and territory of Egypt at Joseph's disposal for this specific purpose.
"in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell"
This is a precise and emphatic command. Pharaoh directs Joseph to settle his family in the most fertile and productive region, explicitly naming Goshen. The repetition of "in the land of Goshen let them dwell" underscores the specific and intentional designation of this area, known for its rich pastures and abundant water, making it ideally suited for their pastoral lifestyle and ensuring their prosperity.
"and if thou knowest [any] men of activity among them, then make them rulers over my cattle"
This final clause reveals Pharaoh's practical wisdom and shrewdness. Beyond mere provision, he seeks to leverage the skills and competence within Jacob's family for the benefit of his own royal herds. The phrase "men of activity" (or "men of valor/ability") indicates a desire for capable, diligent, and trustworthy individuals to manage a significant royal asset, showcasing a ruler who values talent and strategic resource management.
Literary Devices
The passage employs several key literary devices. Royal Decree is evident in Pharaoh's authoritative tone and direct commands, highlighting his supreme power and Joseph's delegated authority. The phrase "The land of Egypt [is] before thee" is a form of Metonymy, where "the land of Egypt" stands for the authority and resources of the entire kingdom. The specific naming of Goshen and its description as "the best of the land" employs Specificity and Emphasis, drawing attention to the divinely guided choice of location. Furthermore, the entire narrative segment involving Joseph and his family's settlement in Egypt functions as Foreshadowing, setting the stage for the future growth of Israel into a nation and their subsequent deliverance from Egyptian bondage, which will be a central theme of the Exodus.
Theological and Thematic Connections
Genesis 47:6 profoundly illustrates God's meticulous and unwavering providence, orchestrating events through human agents like Joseph and Pharaoh to fulfill His ancient covenant promises. The secure settlement of Jacob's family in Goshen, a fertile and distinct region, was not merely a convenient happenstance but a divinely guided arrangement that ensured the preservation and multiplication of the chosen lineage, laying the groundwork for their development into a great nation. This act of royal favor, prompted by Joseph's integrity and wisdom, serves as a powerful testament to how God uses both the righteous actions of His servants and the decisions of earthly rulers to advance His redemptive plan.
Reflection and Application
Genesis 47:6 offers rich insights for contemporary believers, reminding us of God's sovereign care and the practical implications of faithful living. Firstly, Pharaoh's generous provision for Jacob's family, facilitated by Joseph's wisdom, serves as a powerful reminder that God's providence often works through unexpected channels and human relationships. Even in times of global crisis or personal uncertainty, we can trust that God is actively at work, orchestrating circumstances to provide for His people and fulfill His purposes. This should cultivate a deep sense of security and gratitude, freeing us from anxiety about future provisions. Secondly, Pharaoh's keen eye for "men of activity" challenges us to recognize, affirm, and utilize the unique gifts and skills within our communities and churches. We are called to be discerning leaders and faithful stewards, empowering others to serve where their talents can best contribute to the common good and the advancement of God's kingdom. Finally, the narrative underscores the far-reaching impact of individual integrity and diligence; Joseph's faithfulness in his assigned role brought blessing not only to Egypt but also to his entire family, demonstrating that our commitment to excellence and righteousness in our callings can have profound, ripple effects that honor God and benefit those around us.
Questions for Reflection
FAQ
Why was Goshen specifically chosen for Jacob's family?
Goshen was chosen for a confluence of practical, cultural, and theological reasons. Practically, it was renowned for its exceptional fertility and abundant pastures, making it ideal for the Israelites' large flocks and herds. Culturally, its location in the eastern Nile Delta provided a degree of separation from the main Egyptian population. This was crucial because Egyptians viewed shepherds with disdain, considering their occupation an "abomination" (Genesis 46:34). This separation minimized cultural friction and allowed the Israelites to maintain their distinct identity. Strategically, it was also near the border, potentially serving as a buffer for Egypt. Theologically, this specific placement was part of God's providential plan, allowing the Israelite family to grow and multiply into a distinct nation in a relatively isolated and prosperous environment before the momentous Exodus.
What does "men of activity" imply about the Israelites Pharaoh was interested in?
The phrase "men of activity" (Hebrew: anshei chayil) implies that Pharaoh was not merely offering charity but was keenly interested in leveraging the professional competence and diligence of Jacob's family. Chayil carries connotations of strength, valor, wealth, and capability. Thus, Pharaoh was seeking individuals who were skilled, trustworthy, and efficient in managing livestock—a vital sector of the Egyptian economy. This highlights Pharaoh's practical wisdom as a ruler; he recognized the value of talent and sought to utilize the expertise of Joseph's family for the benefit of his own royal herds, demonstrating a shrewd and strategic approach to governance.
Christ-Centered Fulfillment
The divine provision and secure settlement of Jacob's family in the fertile land of Goshen powerfully prefigure the ultimate refuge, provision, and spiritual inheritance found in Jesus Christ. Just as Goshen provided a distinct and prosperous ground for the growth of the chosen people, Christ offers His followers, the new Israel, a spiritual dwelling place where they can flourish, be nourished, and be prepared for their eternal inheritance. This act of Pharaoh's grace, mediated through Joseph, mirrors God's greater, saving grace, extended through Christ, who provides a secure haven from the spiritual famine of sin and death. Through His atoning work, Christ delivers us from the bondage of sin, much like the future Exodus from Egypt, and brings us into His kingdom of light (Colossians 1:13). The securing of a physical future for the patriarchs' descendants in Egypt points forward to Christ's work in securing eternal life and a spiritual homeland for all who believe, ensuring the fulfillment of God's covenant promises in a new and greater way, as we are called to be a "chosen race, a royal priesthood, a holy nation" in Him (1 Peter 2:9-10).