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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Since he saw the old man was in extreme old age, he asked his age. “Jacob replied, ‘The years of my sojourn on earth.’ “ See how all good people have the same attitude to this life as if living in a foreign land. I mean, hear what David also says later: “I am a sojourner upon earth, sojourning in a strange place"; while Jacob says, “The years of my sojourn on earth.” Hence Paul too said about these good people that “they recognized they were strangers and sojourners on earth.” “The years of my sojourn on earth,” he says, “a hundred and thirty of them, have been few and harsh; they do not compare with the lifespan of my forebears.” Here Jacob is referring to the years of servitude he endured under Laban in consequence of the flight made on account of his brother, and as well, following his return from there, the grief he suffered for so long on account of Joseph’s death and all the misfortunes in the meantime. After all, how great do you think was the fear he had when in retribution for their sister the company of Simeon and Levi in one fell swoop wiped out a city and took captive everyone in Shechem? He said at that time, too, remember, to show the anguish with which he was stricken, “You have made me so hated as to be an enemy to the inhabitants of the land. I for my part am few in number, and if they assemble against me they will strike me and I shall be exterminated along with my house.” Hence Jacob says, “Few and harsh have been the days of the years of my life.”
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Summary
Genesis 47:8 records the pivotal and respectful encounter between Pharaoh, the powerful ruler of Egypt, and Jacob, the venerable patriarch of Israel, shortly after Joseph orchestrates his family's relocation to Egypt during a severe famine. Pharaoh's direct and curious inquiry into Jacob's age serves as a profound catalyst, setting the stage for the patriarch's poignant reflection on his long, challenging, and divinely guided life, thereby underscoring God's intricate providential care for His chosen people even amidst displacement and hardship.
Context
Literary Context
This verse is situated immediately after Joseph has presented five of his brothers to Pharaoh, securing for them the fertile land of Goshen for settlement. The narrative then shifts to the highly anticipated meeting between the reigning monarch of Egypt and the aged patriarch of the nascent Israelite nation. Pharaoh's question to Jacob in Genesis 47:8 is not a casual greeting but a significant opening to a dialogue that culminates in Jacob blessing Pharaoh and, more importantly, in Jacob's profound and reflective response about his life's pilgrimage in Genesis 47:9. This interaction highlights the transfer of patriarchal authority and blessing, even in a foreign land, and sets the stage for the subsequent details of the famine's progression and Joseph's administration.
Historical & Cultural Context
In ancient Near Eastern cultures, age was highly revered, often associated with wisdom, experience, and divine favor. A long life was seen as a blessing from God, signifying a person of significant standing and insight. Pharaoh, as the most powerful ruler of his time, would have been accustomed to receiving homage, yet his direct and personal inquiry to Jacob demonstrates a remarkable level of respect and curiosity for a man of such evident years, particularly as the father of his esteemed vizier, Joseph. This cultural reverence for elders underscores the significance of Pharaoh's question and Jacob's subsequent, deeply personal answer, which would have resonated strongly with an ancient audience.
Key Themes
Genesis 47:8 contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it powerfully illustrates Divine Providence, as God orchestrates events—from Joseph's enslavement to his rise in power (Genesis 45:7-8)—to preserve His covenant people during a severe famine, ensuring the continuation of the Abrahamic line. Secondly, it highlights the theme of Respect for Elders and Wisdom, as the mighty Pharaoh shows deference to the aged Jacob, recognizing the inherent value and experience accumulated over a long life. Lastly, it introduces the theme of Life as a Pilgrimage or Sojourn, a concept Jacob himself articulates in Genesis 47:9, emphasizing the transient nature of earthly existence and the journey of faith.
Exposition and Analysis
Key Word Analysis
This term is of Egyptian derivation, serving as a general title for Egyptian kings. In this context, it signifies the supreme earthly authority Jacob encounters, highlighting the dramatic shift in circumstances for Jacob's family—from nomadic shepherds to residents under the protection of the world's most powerful monarch, a testament to God's sovereign hand.
A primitive root meaning "to say," used with great latitude to include speaking, commanding, declaring, or inquiring. Here, it denotes Pharaoh's direct verbal address to Jacob, initiating a personal and significant exchange rather than a mere formal greeting. This verb emphasizes the intentionality and directness of Pharaoh's query.
A primitive interrogative particle meaning "what?" or "how?" It introduces a question, but in this context, it carries an exclamatory or curious tone, reflecting Pharaoh's genuine interest and perhaps even awe at Jacob's advanced age, rather than a simple factual inquiry. It sets the stage for a reflective, rather than merely numerical, answer.
Verse Breakdown
"And Pharaoh said unto Jacob,"
This opening clause establishes the two central figures of the encounter: Pharaoh, the powerful ruler, and Jacob, the venerable patriarch. The direct address signifies a moment of significant interaction, demonstrating Pharaoh's personal interest in Jacob, likely influenced by Joseph's high standing and Jacob's evident age and dignity. It sets a tone of respect and curiosity from the monarch towards the head of the Israelite family.
"How old [art] thou?"
This question, while seemingly simple, carries profound cultural and theological weight. The Hebrew phrasing, mah chay yom shaneh (literally "what life day year?"), is more poetic and expansive than a mere numerical inquiry. It asks about the "days of your life" or "the years of your life," inviting Jacob to reflect not just on the quantity of his years but on the quality and experiences that filled them. This phrasing underscores the ancient reverence for longevity and the wisdom accumulated through a long life, viewing life as a journey or pilgrimage.
Literary Devices
The brief exchange in Genesis 47:8 employs several subtle but effective literary devices. The primary device is Interrogative Rhetoric, as Pharaoh's question, "How old [art] thou?", is more than a simple inquiry; it serves as a prompt for Jacob's subsequent, deeply reflective discourse on his life's journey in Genesis 47:9. This rhetorical question invites a deeper, more personal response than a mere number. Furthermore, there is an element of Symbolism at play, where "age" and "days" symbolize the entirety of one's earthly pilgrimage, marked by experiences, challenges, and divine interaction. This foreshadows Jacob's own description of his life as a "pilgrimage" (KJV: "sojourning") in the following verse, emphasizing the transient nature of human existence and the journey of faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly simple question from Pharaoh to Jacob is deeply woven into the theological tapestry of Genesis, highlighting God's faithfulness to His covenant promises and His meticulous care for His chosen people. It underscores the theme of divine providence, as God orchestrates the reunion of Jacob's family in Egypt, ensuring their survival and growth into a nation, despite famine and displacement. Pharaoh's respect for Jacob also subtly elevates the status of God's chosen patriarch, even in a foreign land, demonstrating that God honors those who honor Him. The inquiry into Jacob's age naturally leads to a reflection on the brevity and challenges of life, a theme that resonates throughout biblical wisdom literature.
Reflection and Application
Pharaoh's simple question, "How old art thou?", invites us to a profound self-reflection on our own journey of life. It challenges us to consider not merely the quantity of our years but the quality of our days—how we are living them, what experiences are shaping us, and how we are acknowledging God's guiding hand through both joy and sorrow. Like Jacob, whose life was marked by wrestling with God and man, our lives are a pilgrimage, a sojourn filled with divine appointments and challenges that refine our faith. This passage calls us to cultivate a deep reverence for the wisdom of elders, recognizing that their long journeys offer invaluable insights into God's faithfulness and the complexities of human experience. Furthermore, the broader narrative of Jacob's arrival in Egypt serves as a powerful reminder of God's unwavering sovereignty, even amidst seemingly insurmountable difficulties like famine and displacement. He orchestrates all circumstances, both good and bad, to fulfill His promises and preserve His people, assuring us that His purposes will always prevail, and He works all things for the good of those who love Him and are called according to His purpose, as affirmed in Romans 8:28.
Questions for Reflection
FAQ
Why did Pharaoh ask Jacob his age?
Pharaoh's question was primarily an expression of respect, curiosity, and a customary acknowledgement of a venerable figure in ancient Near Eastern cultures. In these societies, longevity was often associated with wisdom, experience, and divine favor. Jacob, as the patriarch of a large family and a man of evident advanced years, would have commanded such deference, especially as the father of Joseph, Egypt's prime minister. It was a way for the monarch to honor Jacob and engage him in a personal and significant dialogue, recognizing the weight of his life's journey.
What is the significance of the Hebrew phrasing "How old [art] thou?"
The King James Version's "How old [art] thou?" translates the Hebrew mah chay yom shaneh (כַּמָּה יְמֵי שְׁנֵי חַיֶּיךָ), which literally means "What are the days of the years of your life?" or "How many are the days of your life?" This phrasing is far more poetic and profound than a simple numerical query. It emphasizes life as a pilgrimage, a journey composed of individual days and years, highlighting its transient and experiential nature. This invites a reflection on the quality and events accumulated over time, rather than just the numerical sum of years, underscoring the brevity, preciousness, and often challenging nature of human existence, as Jacob's subsequent response in Genesis 47:9 clearly illustrates.
Christ-Centered Fulfillment
While Genesis 47:8 directly records a historical exchange, it stands as a significant moment within the unfolding narrative of God's redemptive plan, ultimately fulfilled in Christ. Pharaoh's inquiry into Jacob's age and Jacob's subsequent reflection on his "pilgrimage" underscore the transient nature of human life and the journey of faith, themes that find their ultimate meaning in Jesus. Jacob's journey to Egypt, orchestrated by Joseph's divine appointment (Genesis 45:7-8), ensures the survival and growth of the family through whom the Messiah would come. This divine preservation of the covenant line foreshadows Christ, who is the true Israel, the ultimate fulfillment of God's promises to Abraham (Galatians 3:16), and the one through whom all nations are blessed (Genesis 12:3). Just as Jacob's life was a pilgrimage under God's providence, Christ's earthly life was a perfect pilgrimage, culminating in His redemptive work on the cross (Hebrews 12:2) that secures eternal life for all who trust in Him, bringing them into God's promised spiritual rest and true inheritance (Hebrews 4:9-10). In Christ, our own earthly pilgrimage finds its purpose and eternal destination.