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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
At 130 years old, Jacob stands before Pharaoh and describes his life as a "pilgrimage," a journey marked by a span of years he considers both "few" in comparison to his ancestors and "evil" due to the significant hardships he has endured. This poignant declaration encapsulates a profound biblical perspective on the transient and often challenging nature of earthly existence, yet it remains a testament to a life lived under divine providence.
Context
Literary Context
This verse is a pivotal moment following Jacob's long-awaited reunion with his son Joseph, who has become the powerful governor of Egypt. The narrative of Genesis 46 details Jacob's descent into Egypt with his entire household, fulfilling God's promise to make him a great nation there. Upon their arrival, Joseph presents his father to Pharaoh, a significant encounter that underscores the elevated status Joseph has achieved and the divine hand guiding the patriarch's family. Jacob's response to Pharaoh's inquiry about his age is not merely factual but deeply reflective, serving as a summary of his tumultuous yet divinely guided life journey before the powerful ruler of Egypt.
Historical & Cultural Context
The encounter between Jacob and Pharaoh takes place during a severe famine that has gripped the region, forcing Jacob's family to seek refuge and sustenance in Egypt. Pharaoh, as the supreme ruler of a highly advanced civilization, would have been accustomed to receiving tribute and homage, and his inquiry about Jacob's age (likely a sign of respect for the patriarch's advanced years) provides an unexpected opportunity for Jacob to articulate a profound theological truth. The concept of "pilgrimage" (sojourning) was deeply ingrained in the patriarchal lifestyle, as Abraham, Isaac, and Jacob themselves lived as nomadic shepherds, often dwelling in tents and moving between lands, never fully settling in one place. This nomadic existence reinforced their identity as temporary residents, looking forward to a permanent inheritance.
Key Themes
Jacob's statement contributes significantly to several overarching themes in Genesis and the broader biblical narrative. It reinforces the theme of life as a sojourn, a temporary dwelling on earth, echoing the experiences of Abraham and Isaac, who also lived as strangers and pilgrims (Hebrews 11:13). The mention of "evil" days highlights the theme of suffering and hardship as an integral part of the covenant journey, demonstrating how God works through adversity to fulfill His purposes, a truth powerfully illustrated by Joseph's own trials and eventual exaltation (Genesis 50:20). Furthermore, Jacob's comparison to his fathers underscores the theme of covenant continuity and the generational unfolding of God's promises, demonstrating God's faithfulness to His chosen lineage despite the challenges faced by each patriarch.
Exposition and Analysis
Key Word Analysis
Meaning a temporary abode; by extension, a permanent residence; dwelling, pilgrimage, where sojourn, be a stranger. Jacob uses this term to characterize his entire life's journey, emphasizing its transient nature. He sees himself not as a permanent resident of any earthly land, but as a sojourner, reflecting the nomadic lifestyle of his forefathers and a deeper spiritual reality of humanity's temporary dwelling on earth.
Meaning a little or few (often adverbial or compar.); almost (some, very) few(-er, -est), lightly, little (while), (very) small (matter, thing), some, soon, [idiom] very. Despite living to a remarkable 130 years, Jacob considers his days "few" in comparison to the extraordinary lifespans of his ancestors, Abraham (175 years) and Isaac (180 years). This highlights a perceived decline in human longevity and a sense of brevity even in a long life.
Meaning bad or (as noun) evil (natural or moral); adversity, affliction, bad, calamity, [phrase] displease(-ure), distress, evil((-favouredness), man, thing), [phrase] exceedingly, [idiom] great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured), [phrase] mark, mischief(-vous), misery, naught(-ty), noisome, [phrase] not please, sad(-ly), sore, sorrow, trouble, vex, wicked(-ly, -ness, one), worse(-st), wretchedness, wrong. In this context, "evil" refers not to moral wickedness on Jacob's part, but to the numerous hardships, sorrows, and adversities that characterized his life, such as deception, family strife, the presumed loss of Joseph, and the current famine.
Verse Breakdown
"And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years:"
Jacob, now 130 years old, responds to Pharaoh's inquiry about his age. He immediately frames his life not merely as a chronological span but as a "pilgrimage," a journey of temporary dwelling. This sets a profound spiritual tone, indicating that his perspective on life transcends mere physical existence.
"few and evil have the days of the years of my life been,"
Despite his advanced age, Jacob considers his life to have been "few" in duration, especially when compared to the longer lives of his patriarchs. More significantly, he describes his days as "evil," conveying the profound suffering, sorrow, and adversity he has experienced throughout his long journey, from his conflict with Esau to the loss of Joseph and the current famine.
"and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage."
Jacob explicitly compares his lifespan and the quality of his "pilgrimage" to that of Abraham and Isaac. This comparison underscores a sense of humility and perhaps even a lament, acknowledging that his life, though long, has been filled with more intense hardship and has not reached the longevity of his immediate predecessors, yet it remains a continuation of their shared journey of faith as sojourners.
Literary Devices
Jacob's statement is rich with literary artistry. The most prominent device is Metaphor, as Jacob describes his entire life as a "pilgrimage." This metaphor transforms a simple chronological account into a profound theological statement, emphasizing the transient nature of earthly existence and the journey towards an ultimate, eternal home. There is also an element of Understatement or perhaps Hyperbole in his description of his days as "few," given his advanced age of 130, which serves to highlight his perception of life's brevity in the grand scheme of eternity and in comparison to his long-lived ancestors. Furthermore, the phrase "few and evil" employs Juxtaposition, contrasting the quantitative measure of his years ("few") with the qualitative experience of hardship ("evil"), creating a powerful summary of his life's challenges.
Theological and Thematic Connections
Jacob's poignant declaration to Pharaoh serves as a profound theological statement, reinforcing the pervasive biblical theme of humanity's earthly existence as a temporary sojourn. This perspective encourages believers to cultivate a detachment from the fleeting pursuits of this world and to fix their gaze on eternal realities, recognizing that our true citizenship and ultimate dwelling place lie beyond this earthly realm. His honest acknowledgment of "evil" days, filled with hardship and sorrow, also speaks to the reality of suffering within God's sovereign plan, demonstrating that trials are not antithetical to divine favor but can be instrumental in shaping character and fulfilling God's purposes, as seen throughout the patriarchal narratives. Jacob's comparison to his fathers further underscores the unbroken continuity of God's covenant promises, illustrating His faithfulness across generations despite human frailty and the vicissitudes of life.
Reflection and Application
Jacob's profound reflection before Pharaoh offers timeless wisdom for believers today, urging us to adopt an eternal perspective on our earthly existence. By viewing our lives as a "pilgrimage" rather than a permanent residence, we are called to re-evaluate our priorities, investing in what truly lasts—our relationship with God and His kingdom—rather than becoming overly attached to transient worldly gains. His candid admission that his days were "few and evil" reminds us that suffering and adversity are an inherent part of the human experience, even for those under God's favor. This perspective does not negate faith but provides a realistic lens through which to navigate trials, fostering resilience and trust in God's overarching purpose, even when circumstances are difficult. Like Jacob, we are invited to embrace our journey with humility and purpose, recognizing that every day, whether "few" or "many," "good" or "evil," is part of God's sovereign plan for our lives, preparing us for our true, eternal home. This encourages us to live faithfully and purposefully in the time allotted, for our ultimate destination lies beyond this earthly sojourn.
Questions for Reflection
FAQ
Why does Jacob describe his life as a "pilgrimage"?
Jacob uses the Hebrew word magur (H4033), which specifically means a temporary dwelling or sojourning. This choice of word reflects the deeply ingrained biblical understanding that earthly life is not our permanent home but a transient journey toward an eternal destination. It also accurately describes his literal nomadic lifestyle, as he, like his forefathers Abraham and Isaac, lived in tents and moved from place to place, never fully possessing the promised land but always living as a resident alien, looking forward to a better country (Hebrews 11:13-16).
What does Jacob mean by his days being "few and evil"?
At 130 years old, Jacob's declaration that his days were "few" is a comparative statement. He is contrasting his lifespan with the even longer lives of his father Isaac (180 years) and grandfather Abraham (175 years), indicating a perceived decline in longevity. The term "evil" (Hebrew: ra', H7451) in this context does not imply moral wickedness but rather signifies that his life was full of hardship, sorrow, and adversity. Jacob's life was indeed marked by numerous profound trials, including deception by Laban, conflict with Esau, the rape of Dinah, the presumed death of his beloved son Joseph, and the current severe famine that forced his family into Egypt.
Why does Jacob compare his life to his fathers?
Jacob's comparison serves multiple purposes. Firstly, it highlights a perceived decline in human longevity since the earlier patriarchal era, a theme that subtly runs through the early chapters of Genesis. More significantly, it underscores his profound connection to the covenant lineage. By comparing his "pilgrimage" to theirs, Jacob identifies himself as part of a continuing journey of faith, acknowledging the legacy and experiences of Abraham and Isaac. This comparison firmly roots him within the unfolding of God's covenant promises, demonstrating that his own life, despite its unique difficulties, is a continuation of God's faithfulness to their family across generations.
Christ-Centered Fulfillment
Jacob's profound declaration of his life as a "pilgrimage" and his longing for a more settled, less "evil" existence finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. As the true Israel and the ultimate sojourner, Christ Himself embodied this pilgrimage, leaving the glory of His heavenly home to dwell among humanity, enduring unparalleled hardship, sorrow, and rejection during His earthly ministry (Isaiah 53:3). Yet, through His perfect life, atoning death, and triumphant resurrection, Jesus opened the way for humanity to find a permanent dwelling and an eternal inheritance. He is the "better country" that Jacob and the patriarchs sought by faith (Hebrews 11:16). Through Christ, believers are no longer strangers and sojourners in a spiritual sense, but "fellow citizens with the saints and members of the household of God" (Ephesians 2:19), having a secure and eternal home in Him. Our earthly pilgrimage, though still marked by trials, is now transformed into a journey with a certain destination, guided by the One who has gone before us to prepare a place (John 14:2-3).