A verse by verse commentary on Genesis chapter 47 dealing with Joseph presenting his brothers to Pharaoh who granted them the right to live in the fertile part of Egypt called Goshen. Joseph then took on the task of dealing with the famine.

1. GE ESIS 47 COMME TARY
EDITED BY GLE PEASE
1 Joseph went and told Pharaoh, “My father and
brothers, with their flocks and herds and
everything they own, have come from the land of
Canaan and are now in Goshen.”
BAR ES 1-12, "Gen_47:1-12
Joseph announces to Pharaoh the arrival of his kindred. “Of the whole of his
brethren,” more exactly from the end of his brethren. Five men, a favorite number in
Egypt. Shepherds, owners and feeders of sheep and other cattle. “Pasture.” Hence, it
appears that the drought had made the grazing extremely scanty. Men of ability,
competent to take the oversight of others. “Jacob his father,” he presents before
Pharaoh, after he has disposed of all business matters. “Jacob blessed Pharaoh.” This is
the patriarch’s grateful return for Pharaoh’s great kindness and generosity toward him
and his house. He is conscious of even a higher dignity than that of Pharaoh, as he is a
prince of God; and as such he bestows his precious benediction. Pharaoh was struck
with his venerable appearance, and inquired what was his age. “Pilgrimage” -
sojourning, wandering without any constant abode or fixed holding.
Such was the life of the patriarchs in the land of promise Heb_11:13. “Few and evil.”
Jacob’s years at this time were far short of those of Abraham and Isaac, not to speak of
more ancient men. Much bitterness also had been mingled in his cup from the time that
he beguiled his brother of the birthright and the blessing, which would have come to him
in a lawful way if he had only waited in patience. Obliged to flee for his life from his
father’s house, serving seven years for a beloved wife, and balked in his expected
recompense by a deceitful father-in-law, serving seven long years more for the object of
his affections, having his wages changed ten times during the six years of his further toil
for a maintenance, afflicted by the dishonor of his only daughter, the reckless revenge
taken by Simon and Levi, the death of his beloved wife in childbed, the disgraceful incest
of Reuben, the loss of Joseph himself for twenty-two years, and the present famine with
all its anxieties - Jacob, it must be confessed, has become acquainted with no small share
of the ills of life. “Blessed Pharaoh.” It is possible that this blessing is the same as that
already mentioned, now reiterated in its proper place in the narrative. “According to the
little ones.” This means either in proportion to the number in each household, or with all
the tenderness with which a parent provides for his infant offspring.

2. GILL, "Then Joseph came and told Pharaoh,.... After he had been with his father,
had had an interview with him, and had took his leave of him for a time, he came to
Pharaoh's court:
and said, my father, and my brethren, and their flocks, and their herds, and
all that they have, are come out of the land of Canaan; Pharaoh had desired they
might come, and Joseph now acquaints him they were come; not being willing it should
be said that they were come in a private manner, and without his knowledge; nor to
dispose of them himself without the direction and approbation of Pharaoh, who was
superior to him; and he makes mention of their flocks and herds, and other substance,
partly to show that they were not a mean beggarly family that came to live upon him, and
partly that a proper place of pasturage for their cattle might be appointed to them:
and behold, they are in the land of Goshen; they are stopped at present, until they
should have further directions and orders where to settle; and this is the rather
mentioned, because it was the place Joseph proposed with himself to fix them in, if
Pharaoh approved of it.
HAWKER, "The Patriarchal history is continued, mixed with an account of Joseph’s
wise administration concerning the affairs of Egypt. Joseph having informed Pharaoh
king of Egypt of his father’s arrival, and having introduced first some of his brethren,
and then his father, to Pharaoh; the king ordered the best of the land for their
accommodation. The famine still continuing, the Egyptians again apply to Joseph for
bread, whose prudent conduct in the distribution of the same, endears him yet more and
more to Pharaoh and all his people. After seventeen years residence in Egypt the
Patriarch Jacob finding symptoms of his end approaching, sends for Joseph, and gives
him charge concerning his burial.
HE RY 1-4, "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_

3. 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.
JAMIESO ,"Gen_47:1-31. Joseph’s presentation at court.
Joseph ... told Pharaoh, My father and my brethren — Joseph furnishes a
beautiful example of a man who could bear equally well the extremes of prosperity and
adversity. High as he was, he did not forget that he had a superior. Dearly as he loved his
father and anxiously as he desired to provide for the whole family, he would not go into
the arrangements he had planned for their stay in Goshen until he had obtained the
sanction of his royal master.
K&D, "When Joseph had announced to Pharaoh the arrival of his relations in
Goshen, he presented five out of the whole number of his brethren (‫יו‬ ָ‫ח‬ ֶ‫א‬ ‫ה‬ ֵ‫צ‬ ְ‫ק‬ ִ‫;מ‬ on ‫ה‬ ֶ‫צ‬ ָ‫ק‬ see
Gen_19:4) to the king.
CALVI , "1.Then Joseph came. Joseph indirectly intimates to the king, his desire
to obtain a habitation for his brethren in the land of Goshen. Yet this modesty was
(as we have said) free from cunning. For Pharaoh both immediately recognizes his
wish, and liberally grants it to him; declaring beforehand that the land of Goshen
was most excellent. Whence we gather, that what he gave, he gave in the exercise of
his own judgment, not in ignorance; and that he was not unacquainted with the
wish of Joseph, who yet did not dare to ask for what was the best. Joseph may be
easily excused for having commanded his father, with the greater part of his
brethren, to remain in that region. For neither was it possible for them to bring
their cattle along with them, nor yet to leave their cattle in order to come and salute
the king; until some settled abode was assigned them, where, having pitched their
tents, they might arrange their affairs. For it would have shown a want of respect, to
take possession of a place, as if it had been granted to them; when they had not yet
received the permission of the king. They, therefore, remain in that district, in a
state of suspense, until, having ascertained the will of the king, they may, with
greater certainty, fix their abode there. That Joseph “brought five from the extreme
limits of his brethren,” (183) is commonly thus explained, that they who were of
least stature were brought into the presence of the king: because it was to be feared
lest he might take the stronger into his army. But since the Hebrew word ‫קצה‬
(qatsah) signifies the two extremities, the beginning and the end; I think they were

4. chosen from the first and the last, in order that the king, by looking at them might
form his judgment concerning the age of the whole.
COFFMA , "Introduction
We shall consider this chapter as embracing ten paragraphs, as follows:
Joseph presents five of his brothers before Pharaoh (Genesis 47:1-4).
Pharaoh confirms the settlement of Israel in Goshen.
Jacob himself had an audience with Pharaoh (Genesis 47:7-10).
Israel's settlement in Goshen was accomplished (Genesis 47:11-12).
Money in Egypt became exhausted (Genesis 47:13-14).
Cattle and herds traded for food (Genesis 47:15-17).
Their lands and their persons bartered for food (Genesis 47:18-20).
All land becomes property of the king, and the people become serfs (Genesis 47:21-
26).
The Jews own their land, prospering and multiplying exceedingly (Genesis 47:27-
28).
Jacob, approaching death, requires of Joseph that he will be buried in Machpelah
(Genesis 47:29-31).
In this chapter, it is currently the style of commentators to express preference for
the Septuagint (LXX) version, basing their claim upon the allegation that the errors
of the Septuagint (LXX) were smoothed over and harmonized in the Hebrew text of
the O.T. upon which our version is based! To paraphrase that opinion, "We prefer
the erroneous text, because it is the original!" As Peake put it, "The Septuagint
(LXX) has here a more original text, whose discrepancies are smoothed out in the
Masoretic Text."[1] Such notions, of course, are merely the result of scholars blindly
following one of their self-serving "laws" which critics have imposed upon
interpreters. It is the "Lectio Difficilior," the Latin name they have given the silly
rule to the effect that the "more difficult readings are to be preferred as original!"
othing that the schools of criticism have ever done is more fraudulent than this.
"More difficult readings possibly result from scribal errors and have little
meaning."[2] The application of such rules has butchered some of the passages in
this chapter.
Our text makes excellent sense as it stands. "The Septuagint (LXX) flounders
helplessly, `He enslaved them into being slaves' (Genesis 47:25) could hardly be
called an improvement."[3] Keil also referred to the rendition of the Septuagint

5. (LXX) in Genesis 47:31 as a "false reading,"[4] Keil also added that the quotation
(obviously from the LXX) of Genesis 47:31, in Hebrews 11:21 is no proof whatever
of the correctness of the LXX.[5] Over and beyond all this, the excellent sense, unity,
and design of every word in this chapter are such that all efforts to change any of it
must be held suspect.
This chapter is so obviously related to the migration to Egypt that we shall consider
it merely as an extension of the theme in the last chapter.
Verses 1-4
"Then Joseph went in and told Pharaoh, and said, My father and my brethren, and
their flocks, and their herds, and all that they have, are come out of the land of
Canaan; and behold, they are in the land of Goshen. And from his brethren, he took
five men, and presented them unto Pharaoh. And Pharaoh said unto his brethren,
What is your occupation? And they said unto Pharaoh, Thy servants are shepherds,
both we, and our fathers. And they said unto Pharaoh, To sojourn in the land we
are come; for there is no pasture for thy servants' flocks; for the famine is sore in
the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land
of Goshen."
The first two verses here are not to be understood as the original announcement to
Pharaoh of the arrival of Israel in Egypt, that being already known, even the place
to which they would go having already been determined. On the other hand, this
brings to Pharaoh's attention the added information that Israel had not arrived
empty-handed, as they had been invited to do, but they had come with baggage,
wagons, flocks, herds - everything that they had!
Also, the formal permission of Pharaoh was required, and this interview afforded
the occasion for that. Jacob did not appear at this time, probably being of too
advanced an age and in a state of health that made it more appropriate for the sons
to negotiate with Pharaoh. ote too, that despite his having oversight of all Egypt,
Joseph did not undertake this settlement of his folks in Goshen without the formal
consent of the ruling monarch. This explains the request of the five brothers to be
permitted residence in Goshen, stressing their occupation as Joseph had instructed
them, thus making it a virtual certainty that Pharaoh would consent.
TRAPP, "Genesis 47:1 Then Joseph came and told Pharaoh, and said, My father
and my brethren, and their flocks, and their herds, and all that they have, are come
out of the land of Canaan; and, behold, they [are] in the land of Goshen.
Ver. l. Then Joseph came and told Pharaoh.] This was great wisdom in him, to do
nothing for his friends, though he were so great a favourite, without the king’s
privity and approbation. There wanted not those that waited for his halting; envy
attends upon honour, (a) and always aimeth at the highest; as the tallest trees are
weakest at the tops. Melancthon tells us he once saw a certain ancient piece of coin,
having on the one side Zopyrus, on the other Zoilus. It was an emblem of kings’

6. courts, saith he; (b) where calumnies accompany the well-deserving, as they did
Daniel, Datames, Hannibal, (c) &c. Difficillimum inter mortales est gloria invidiam
vincere, saith Sallust. (d) How potent that quick-sighted and sharp-fanged malignity
is, we may guess by that question, Proverbs 27:4.
WHEDO , "1-3. They said unto Pharaoh, Thy servants are shepherds — “The
Egyptian monuments abundantly illustrate the hatred and contempt which the
ruling castes felt towards the shepherds. In those great pictures of Egyptian life
painted on the walls of the Theban tombs in the time of the Pharaohs, the shepherds
are caricatured in many ways, being represented by figures lank, emaciated,
distorted, and sometimes ghostly in form and feature. They are a vivid
contemporary comment from Egyptian hands upon the sacred writer’s statement,
that ‘shepherds are an abomination to the Egyptians.’ Sheep are never represented
in the Theban tombs as being offered in sacrifice or slaughtered for food; and
though in certain districts mutton was used for food, and sheep and goats held
sacred, (Her., 2:42,) these cases are regarded by Egyptologists as exceptional.
(Knobel.) Woollen was esteemed unclean by the priests, and their religion forbade
them to wear woollen garments into the temples, or to bury the dead in them. (Her.,
2:81.) This apparent aversion to the sheep is, however, greatly offset by the wide-
spread worship of Amun and of oum as ram-headed gods, as even now illustrated
in the paintings of the tombs and in the splendid ruins of Karnak, and gives no
sufficient reason for the contempt in which the shepherd was held. or is it a
sufficient reason, as some have supposed, that the shepherds were accustomed to
slaughter for food the ox, which was held sacred by the Egyptians; for the Egyptian
worship of the bull was restricted to a single animal at a time, called the Apis, and
the sculptures represent the priests as offering bulls in sacrifice, and eating beef and
veal. Besides, the nomads rarely kill the ox, and never kill the cow for food. It was
not to the shepherd, as such, but to the nomadic shepherd, with his wild, roving,
predatory habits, that the civilized Egyptian bore this hatred.
“There was also a special reason found for this hatred in an event which has
stamped itself deeply upon Egyptian history; but whether it transpired before the
era of Joseph or not is still an unsettled question. About two thousand years before
Christ Egypt was invaded by a people from the north-east, of what precise nation is
uncertain, who dispossessed the native princes, cast contempt upon the national
religion, demolished the temples, slew the sacred animals, and set up at Memphis a
foreign government which ran through three dynasties, (the fifteenth, sixteenth, and
seventeenth of Manetho,) and ruled the greater part of the land for five or six
centuries. They are called in history the Hyksos, or shepherd kings. The Theban
king Amosis finally rose against them, and expelled them from the land, driving
them into the Syrian desert. The name of shepherd became thereafter inseparably
associated in the Egyptian mind with this Hyksos subjugation and tyranny, and so
was especially hateful. Wilkinson believes that the Egyptian career of Joseph took
place in the period just following the expulsion of the Hyksos, and so explains why,
at that time especially, a shepherd was ‘an abomination to the Egyptians.’ This is,
however, one of the disputed questions of Egyptian chronology whose solution is

7. probably locked up in monuments and papyri yet to be deciphered.
“But, whatever be the explanation of this enmity, the fact is abundantly attested by
the monuments; and we have this remarkable manifestation of the meekness and
godly wisdom of Joseph, that, so far from attempting to conceal or disguise this
unpleasing fact concerning his family, he announced it to Pharaoh at the outset, and
instructed his brethren to repeat it to the king at their first introduction. Thus he
secured the frontier district of Goshen for the family of Israel, where they might
dwell in comparative isolation from the Egyptian idolatry. His family was
introduced in such a way as to effectually preclude their political advancement. His
great popularity and influence at the Egyptian court could have secured for them
political preferment, or at least a total change of worldly condition; yet he is not
dazzled by this most natural family ambition, but seeks first the spiritual good of his
brothers and his children. In this he is the prototype of Moses, who chose to be a
Hebrew exile rather than an Egyptian prince.
“There are two remarkable Egyptian records of the twelfth dynasty (2020-1860
B.C., according to Wilkinson,) which strikingly illustrate the career of Joseph. One
is the story of Saneha, written on one of the oldest papyri yet discovered. Saneha
was a pastoral nomad, who was received into the service of the reigning Pharaoh,
rose to a high rank, was driven into exile, and afterwards restored to favour — was
made the king’s counsellor, given precedence over all the courtiers, ‘set over the
administration of the government of Egypt to develop its resources,’ and finally
‘prepared his sepulchre among the tombs of the princes.’ (Translation by M.
Chabas, in Speaker’s Commentary.) There is no proof that Saneha was the Hebrew
Joseph, but the parallel is most instructive as illustrating the possibility of a
foreigner’s elevation in Egypt.
“The other record, made under the same dynasty, is found in the pictures and
inscriptions of the famous sepulchral grottoes of Beni-hassen, which are thirty
excavations cut in the limestone along the ile’s eastern bank. A picture in one of
these tombs represents the presentation of a nomad Asiatic chief, with his family
and dependents, before an Egyptian prince. Their features, colour, costume, even to
the rich ‘tunic of fringe,’ (‘coat of many colours,’) are all Asiatic. There is also an
inscription describing a prince who was a favourite of the Pharaoh, which brings
Joseph most vividly before us. Lepsius thus translates it: ‘He injured no little child;
he oppressed no widow; he detained for his own purpose no fisherman; took from
his work no shepherd; no overseer’s men were taken. There was no beggar in his
days; no one starved in his time. When years of famine occurred, he ploughed all the
lands of the district, producing abundant food; no one was starved in it; he treated
the widow as a woman with a husband to protect her.’ (BU SE ’S Egypt, vol. v:
translation by BIRCH.) either here is there any proof that this favourite was
Joseph; but the high estimate set upon virtues and abilities just such as are shown in
Joseph, furnish an instructive comment upon our history.” — ewhall.

8. 2 He chose five of his brothers and presented
them before Pharaoh.
CLARKE, "He took some of his brethren - There is something very strange in
the original; literally translated it signifies “from the end or extremity (‫מקצה‬ miktseh) of
his brethren he took five men.” This has been understood six different ways. 1. Joseph
took five of his brethren that came first to hand - at random, without design or choice. 2.
Joseph took five of the meanest-looking of his brethren to present before Pharaoh,
fearing if he had taken the sightliest that Pharaoh would detain them for his service,
whereby their religion and morals might be corrupted. 3. Joseph took five of the best
made and finest-looking of his brethren, and presented them before Pharaoh, wishing to
impress his mind with a favorable opinion of the family which he had just now brought
into Egypt, and to do himself honor. 4. Joseph took five of the youngest of his brethren.
5. He took five of the eldest of his brethren. 6. He took five from the extremity or end of
his brethren, i. e., some of the eldest and some of the youngest, viz., Reuben, Simeon,
Levi, Issachar, and Benjamin - Rab. Solomon. It is certain that in Jdg_18:2, the word
may be understood as implying dignity, valor, excellence, and pre-eminence: And the
children of Dan sent of their family Five men ‫מקצותם‬ miktsotham, not from their coasts,
but of the most eminent or excellent they had; and it is probable they might have had
their eye on what Joseph did here when they made their choice, choosing the same
number, five, and of their principal men, as did Joseph, because the mission was
important, to go and search out the land. But the word may be understood simply as
signifying some; out of the whole of his brethren he took only five men, etc.
GILL, "And he took some of his brethren,.... Along with him, when he left his
father in Goshen; the word for "some" signifies the extremity of a thing: hence some
have fancied that he took some of the meanest and most abject, so Jarchi, lest if they had
appeared to Pharaoh strong and robust, he should have made soldiers of them; others
on the contrary think he took those that excelled most in strength of body, and
endowments of mind, to make the better figure; others, that he took of both sorts, or
some at both ends, the first and last, elder and younger; but it may be, he made no
choice at all, but took some that offered next:
even five men: whom the Targum of Jonathan names as follow, Zebulun, Dan and
Naphtali, Gad and Asher; but Jarchi will have them to be Reuben, Simeon and Levi,
Issachar and Benjamin; but on these accounts no dependence is to be had:

9. and presented them, unto Pharaoh; introduced them into his presence, that he
might converse with them, and ask them what questions he thought fit.
JAMIESO ,"he took some of his brethren — probably the five eldest brothers:
seniority being the least invidious principle of selection.
BE SO , "Genesis 47:2. He took some of his brethren — The original words here,
literally translated, are, He took from the end, extremity, or tail of his brethren, five
men — And some have thought the sense is, He took five of the meanest of them, as
to their persons and appearance, as the word ‫קצה‬ is used, 1 Kings 12:31, lest, if he
had presented the goodliest of them, Pharaoh should have required their attendance
upon him either at court or in the camp.
3 Pharaoh asked the brothers, “What is your
occupation?”
“Your servants are shepherds,” they replied to
Pharaoh, “just as our fathers were.”
GILL, "And Pharaoh said unto his brethren, what is your occupation?....
Which is the question he had told his brethren beforehand would be asked them, and
prepared them to give an answer to it, Gen_46:33; which was perhaps an usual question
Pharaoh asked of persons that came to settle in his dominions, that he might have no
idle vagrants there, and that he might know of what advantage they were like to be of in
his kingdom, and might dispose of them accordingly:
and they said unto Pharaoh, thy servants are shepherds, both we and also
our fathers; see Gen_46:3
K&D 3-6, "Pharaoh asked them about their occupation, and according to Joseph's
instructions they replied that they were herdsmen (‫ּאן‬‫צ‬ ‫ה‬ ֵ‫ּע‬‫ר‬, the singular of the predicate,
see Ges. §147c), who had come to sojourn in the land (‫וּר‬ , i.e., to stay for a time), because
the pasture for their flocks had failed in the land of Canaan on account of the famine.
The king then empowered Joseph to give his father and his brethren a dwelling (‫יב‬ ִ‫ּושׁ‬‫ה‬) in

10. the best part of the land, in the land of Goshen, and, if he knew any brave men among
them, to make them rulers over the royal herds, which were kept, as we may infer, in the
land of Goshen, as being the best pasture-land.
CALVI , "3.Thy servants are shepherds. This confession was humiliating to the
sons of Jacob, and especially to Joseph himself, whose high, and almost regal
dignity, was thus marked with a spot of disgrace: for among the Egyptians (as we
have said) this kind of life was disgraceful and infamous. Why, then, did not Joseph
adopt the course, which he might easily have done, of describing his brethren as
persons engaged in agriculture, or any other honest and creditable method of
living? They were not so addicted to the feeding of cattle as to be altogether ignorant
of agriculture, or incapable of accustoming themselves to other modes of gaining a
livelihood: and although they would not immediately have found it productive, we
see how ready the liberality of the king was to help them. Indeed it would not have
been difficult for them to become invested with offices at court. How then does it
happen that Joseph, knowingly and purposely, exposes his brethren to an ignominy,
which must bring dishonor also on himself, except because he was not very anxious
to escape from worldly contempt? To live in splendor among the Egyptians would
have had, at first, a plausible appearance; but his family would have been placed in
a dangerous position. ow, however, their mean and contemptible mode of life
proves a wall of separation between them and the Egyptians: yea, Joseph seems
purposely to labor to cast off, in a moment, the nobility he had acquired, that his
own posterity might not be swallowed up in the population of Egypt, but might
rather merge in the body of his ancestral family. If, however, this consideration did
not enter their minds, there is no doubt that the Lord directed their tongues, so as to
prevent the noxious admixture, and to keep the body of the Church pure and
distinct. This passage also teaches us, how much better it is to possess a remote
corner in the courts of the Lord, than to dwell in the midst of palaces, beyond the
precincts of the Church. Therefore, let us not think it grievous to secure a sacred
union with the sons of God, by enduring the contempt and reproaches of the world;
even as Joseph preferred this union to all the luxuries of Egypt. But if any one
thinks that he cannot otherwise serve God in purity, than by rendering himself
disgusting to the world; away with all this folly! The design of God was this, to keep
the sons of Jacob in a degraded position, until he should restore them to the land of
Canaan: for the purpose, then, of preserving themselves in unity till the promised
deliverance should take place, they did not conceal the fact that they were
shepherds. We must beware, therefore, lest the desire of empty honor should elate
us: whereas the Lord reveals no other way of salvation, than that of bringing us
under discipline. Wherefore let us willingly be without honor, for a time, that,
hereafter, angels may receive us to a participation of their eternal glory. By this
example also, they who are brought up in humble employments, are taught that they
have no need to be ashamed of their lot. It ought to be enough, and more than
enough, for them, that the mode of living which they pursue is lawful, and
acceptable to God. The remaining confession of the brethren (Genesis 47:4) was not
unattended with a sense of shame; in which they say, that they had come to sojourn
there, compelled by hunger; but hence arose advantage not to be despised. For as
they came down few, and perishing with hunger, and so branded with infamy that

11. scarcely any one would deign to speak with them; the glory of God afterwards shone
so much the more illustriously out of this darkness, when, in the third century from
that time, he wonderfully led them forth, a mighty nation.
BE SO , "Genesis 47:3. What is your occupation? — Pharaoh takes it for granted
they had something to do. All that have a place in the world should have an
employment in it according to their capacity, some occupation or other. Those that
need not work for their bread, yet must have something to do to keep them from
idleness.
TRAPP, "Genesis 47:3 And Pharaoh said unto his brethren, What [is] your
occupation? And they said unto Pharaoh, Thy servants [are] shepherds, both we,
[and] also our fathers.
Ver. 3. What is your occupation?] That they had an occupation Pharaoh took for
granted. God made Leviathan to play in the sea; [Psalms 104:26] but none to do so
upon earth. Turks and Pagans will rise up in judgment against the idle. {See Trapp
on "Genesis 46:33"} Periander made a law at Corinth, that whosoever could not
prove that he lived by his honest labour, he should suffer as a thief. The apostle bids
"him that stole steal no more, but labour with his hands the thing that is good," &c.
[Ephesians 4:28] ot to labour, then, with hand, or head, or both, is to steal. Every
one must bring some honey into the common hive, unless he will be cast out as a
drone. (a) "Thou idle and evil servant," saith our Saviour. [Matthew 25:26] To be
idle, then, is to be evil; and he shall not but do naughtily that does nothing. God
wills that men should earn their bread afore they eat it, [2 Thessalonians 3:12]
neither may they make religion a mask for idleness. [Genesis 47:11]
BI, "What is your occupation?
Pharaoh’s question to the brethren of Joseph
I. Evidently implying THAT EACH OF US HAS, OR IS INTENDED TO HAVE, AN
“OCCUPATION.” Now the word “occupation,” in its primary meaning, signifies
“employment” or “business”; and the text leads us to infer that each individual amongst
us has some such employment or business, for the due discharge of which we are
accountable to Him whose Providence has imposed it upon us. Had man been sent into
the world with no other object than merely to spend a few days or years in this fleeting
scene, and then to pass off the stage of life and cease for ever to exist, the question as to
any occupation he might have need never be raised. The more easily and pleasantly such
a life could be got over, the better. With regard to the things of the present life, hear
what the Scriptures declare: “Seest thou a man,” says Solomon, “diligent in his business,
he shall stand before kings; he shall not stand before mean men” (Pro_22:29). The
Apostle Paul, while urging the Romans to “fervency of spirit in the service of God,”
enforces the important admonition to be “not slothful in business” Rom_12:11). If from
precepts we pass on to examples, we find the duty of “ diligence in business” strikingly
set before us in the conduct of the holy men of old, the saints and servants of the Lord.
And surely, brethren, with regard to things of infinitely higher moment, it must be
needless to remind professing Christians that they have a word entrusted to them, an
“occupation” which demands unwearied attention, incessant watchfulness, and fervent
prayer. Throughout, by precept as well as by example, we are urged to “work out our

12. salvation with fear and trembling” Php_2:12).
II. To inquire into THE NATURE OF THIS OCCUPATION WITH RESPECT TO
DIFFERENT CLASSES OF INDIVIDUALS. Altogether unoccupied we cannot be: if the
service of God does not engage our attention, the service of Satan will. But when the
question is proposed—“What is your occupation?” from how few, comparatively, have
we the comfort of receiving the reply—“I am occupied about my Father’s business!”
Now, let us take a briefreview of some of the various occupations in which different
individuals are engaged.
1. Look at the man whose whole time is taken up in the accumulation of earthly
riches and possessions, and ask him what is his occupation? He will tell you of the
labour and fatigue which he has undergone, in search of his much-loved idols, and
what reward can such a man expect, in return for all his worldly and selfish schemes?
Truly, except he repent, he will find that he has been only “treasuring up unto
himself wrath against the day of wrath and revelation of the righteous judgment of
God.”
2. Look, again, at the man whose thoughts and time are engrossed with the pursuit
of worldly ambition and consequence; and ask him what is his occupation? He will
answer that his great object is to get himself a name upon earth. Truly may they be
said to grasp at a shadow, and soon lose the reality. “Them that honour Me,” says
God, “I will honour; and they that despise Me”—however high they may stand with
the world—“shall be lightly esteemed” (1Sa_2:30).
3. Look, once again, at the man whose whole time is devoted to earthly pleasures and
sinful enjoyments, and ask him “what is his occupation.” His course of life answers
for itself. You see him busied in the frivolous and unprofitable amusements of the
world, and eagerly pursuing its vanities and follies. “What fruit have ye in those
things whereof ye have cause to be ashamed? for the end of those things is death”
(Rom_6:21). But now, go and ask the Christian “what is his occupation.” “This,” he
will say, “this is my occupation, and these are the happy fruits of it; I have tried God,
and I have not found Him a hard master: I have put His promises to the proof, and
not one of them has failed; I now know that He ‘is able to do exceeding abundantly
above all that I could ask or think.’ In His blessed service, therefore, through Divine
grace, will I be occupied henceforth and for ever.” Let this occupation be yours. (S.
Coates, M. A.)
On occupation
Activity is the life of nature. The planets rolling in their orbits, the earth revolving on her
axis; the atmosphere purified by winds, the ocean by tides; the vapours rising from the
ground and returning in freshening flowers, exhaled from the sea, and poured again by
rivers into its bosom, proclaim the universal law. Turn to animated existence. See the
air, the land, and the waters in commotion with countless tribes eagerly engaged in
attack, in defence, in the construction of habitations, in the chase of prey, in employment
suited to their sphere and conducive to their happiness. Is man born an exception to the
general rule? Man is born to labour. For labour, man while yet innocent was formed
(Gen_2:15). To that exertion which was ordained to be a source of unmitigated delight,
painful contention and overwhelming fatigue, when man apostatised from his God, were
superadded (Gen_3:17-18). In the early years of the world employments now confined to
the lowest classes were deemed not unbecoming persons of the most elevated rank.

13. From every individual in his dominions, and from each according to his vocation,
Pharaoh looked for diligent exertion. From every, individual among us, as throughout
His boundless empire, the supreme Lord of all demands habitual labour in the daily
employment of the talents entrusted to our management. Let us then, in the first place,
contemplate the motives under the guidance of which we are, each of us, to labour:
secondly, some of the general lines of human labour as connected with their attendant
temptations; and thirdly, the principal benefits immediately resulting from occupation.
I. WHATSOEVER YE DO, DO ALL TO THE GLORY OF GOD. Behold the universal
motive of a Christian! Through the exuberance of the free bounty of God. To whom
ought the gift to be consecrated? To Him who bestowed it. For whose glory ought it to be
employed? For the glory of the Giver. To live unto Christ is to glorify God. To glorify God
through Christ with your body and your spirit, which are His, is the appointed method of
attaining the salvation which Christ has purchased.
II. ADVERT TO THE GENERAL LINES OF HUMAN LABOUR, AND TO THEIR
ATTENDANT TEMPTATIONS.
III. Consider briefly SOME OF THE BENEFITS RESULTING TO THE INDIVIDUAL
FROM OCCUPATION; and you will confess that, if God enjoined labour as a judgment,
he enjoined it also in mercy.
1. Labour, in the first place, not only is the medium of acquisition; but naturally
tends to improvement. Whether the body is to be strengthened or the mind to be
cultivated; by the labour of to-day are augmented the faculties of attaining similar
objects to-morrow.
2. Labour is, in the next place, a powerful preservative from sin. The unoccupied
hand is a ready instrument of mischief.
3. Occupation, originating in Christian principles and directed to Christian
purposes, is essential, not only to the refreshing enjoyment of leisure (for the rest
that refreshes is rest after toil); but to the acquisition of genuine composure, of
serenity of conscience, of that peace of God which passeth all understanding.
IV. LET NOT OUR INVESTIGATIONS BE CLOSED WITHOUT SOME BRIEF AND
PRACTICAL REMARKS.
1. Consider with attention proportioned to the importance of the subject the
universal obligation to labour. If you wish to withdraw your shoulder from the
burden; suspect the soundness of your Christian profession. For those whom you
love, even at the desire of those whom you love, you delight to labour. Do you love
God, and loiter when He commands you to work for Him?
2. Be frequent in proposing to yourself the inquiry, “What is my occupation?” Satisfy
yourself, not merely that you are occupied in employments acceptable to God. To
labour in trifles is not Christian occupation. To labour in sin is to labour for the devil.
(T. Gisborne, M. A.)
Occupation
I. OUR NEED OF AN OCCUPATION. Divine provision implies human need. It also
measures and meets it.
1. Economically. Work is to the race an absolute condition of existence. Since the fall

14. the ground yields a full fruit only to labour (Gen_3:17; Gen_3:19). Only on condition
that he works can man be fed (Pro_6:6; Pro_6:10). Idleness is an anomaly, a
blunder, and a sin.
2. Physiologically. The health and growth of our powers depend on it. The body was
not made to be still. It requires motion, and craves for it. A mind inert becomes
enfeebled, whereas intellectual activity tends to intellectual strength. So also in the
spiritual ,department: the spiritual nature grows by exercise, and languishes in
inactivity. Opportunities of loving increase the capacity to love.
3. Morally: Idleness is the natural ally of immorality. The laziest lives are notoriously
the most vicious. Good, honest work has a double action. It keeps down appetite and
it keeps out of temptation’s way.
II. THE OCCUPATION WE NEED. Occupation, like other good things, may be abused,
and so become the occasion of evil. This happens—
1. When our occupation is followed to the point of drudgery. Distinguish work from
toil. The one strengthens our powers, the other wastes them.
2. When our occupation is one-sided. A tree that makes much wood makes little
fruit. A man who over-works his body neglects his mind. A man absorbed in secular
matters neglects and will soon bring atrophy to his moral nature. Activity in one
direction cannot be exaggerated but at the expense of neglect in another. We can do
only one thing well at a time. The Christian who thrives finds time somehow for
spiritual exercises, and the exclusive consideration of spiritual things.
III. THE PROPER END OF ALL OCCUPATION. There must be not only work and
lawful work, but the doing of this with lofty purpose. The true work is work done as
service to God—“as to the Lord and not to men.” Application:
1. Recognize the universal obligation to work.
2. Try to find your enjoyment in your work.
3. Labour not for the meat that perisheth, but for that which endureth unto eternal
life. (J. Edgar Henry, M. A.)
4 They also said to him, “We have come to live
here for a while, because the famine is severe in
Canaan and your servants’ flocks have no
pasture. So now, please let your servants settle in
Goshen.”

15. GILL, "They said moreover unto Pharaoh, for to sojourn in the land are we
come,.... Not to obtain possessions and inheritances, as if natives, and to abide there
always, but to continue for a little time; for they kept in mind that the land of Canaan
was given to them as an inheritance, and would be possessed by then, in due time, and
therefore had no thought for the present of continuing here long:
for thy servants have no pasture for their flocks, for the famine is sore in the
land of Canaan: they say nothing of the want of corn for themselves, because they
could have it from Egypt, fetching it, and paying a price for it, but of pasture for their
cattle; for the land of Canaan lying higher, was so scorched with the heat of the sun, and
parched with drought, that scarce any grass grew upon it; whereas Egypt, and especially
the land of Goshen, lying lower, and being marshy and fenny places, near the Nile, had
some grass growing on it, even when the Nile did not overflow to make it so fruitful as it
sometimes was:
now therefore, we pray thee, let thy servants dwell in the land of Goshen:
which request Joseph, no doubt, directed them to make, it being the spot he had chosen
for them in his own mind, and even had promised it to his father; and which his
brethren, by their short stay in it as they came along, saw would be very convenient for
them, and was the true reason why Joseph instructed them to be particular in the
account of their trade and business, that Pharaoh might be inclined of himself to
propose it to them or however to grant it when requested.
JAMIESO ,"For to sojourn ... are we come — The royal conversation took the
course which Joseph had anticipated (Gen_46:33), and they answered according to
previous instructions - manifesting, however, in their determination to return to
Canaan, a faith and piety which affords a hopeful symptom of their having become all, or
most of them, religious men.
BE SO , "Genesis 47:4. To sojourn in the land are we come — ot to settle there
for ever; only to sojourn, while the famine prevailed so in Canaan, which lay high,
that it was not habitable for shepherds, the grass being burned up much more than
in Egypt, which lay low, and where the corn chiefly failed, but there was tolerably
good pasture. But although Jacob and his sons intended only to sojourn in Goshen
or Egypt till the famine should be over, yet first the kindness they received
encouraged them to continue, and at last the Egyptians rendered their posterity
slaves, and compelled them to stay.
TRAPP, "Genesis 47:4 They said moreover unto Pharaoh, For to sojourn in the
land are we come; for thy servants have no pasture for their flocks; for the famine
[is] sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in

16. the land of Goshen.
Ver. 4. For to sojourn in the land are we come.] And had they returned home again
after the death of Joseph, they had taken a right course for themselves. But as God
had otherwise decreed it, so they thought it best being there; and, therefore, not
without their own fault, they fell into servitude.
5 Pharaoh said to Joseph, “Your father and your
brothers have come to you,
GILL, "And Pharaoh spake unto Joseph,.... Who was present at the conversation
that passed between him and his brethren:
saying, thy father and thy brethren are come unto thee; which is observed, not
for Joseph's information, but to lead on to what he had to say further.
HE RY, ". 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.
SBC, "The land of Goshen may be designated as the Netherlands of Egypt. When the
first settlers rested there, it was in the immediate neighbourhood of the court. The
Israelitish life there must have been a life of villages. The Egyptian government, fearful
of this people even scattered abroad, would never have permitted them to consolidate
their strength in large towns. It was a region of coarse plenty, a rich pastoral country; it
was also a frontier land and an exposed province. It formed the Delta of the Nile, and
was well called "the best of the land."
I. The villages of Goshen illustrate the mysterious path of divine purposes. Without that
residence in Goshen we cannot see how Israel could have inherited its holy land; for
Israel was not to be like Ishmael, a mere horde of bandit warriors, or a wandering race of
unsettled Bedouins. The race was to exist for a purpose on the earth, and from the years
of the discipline of despotism a spirit would infiltrate itself into the vast multitude; a
mind, a Hebrew mind, would be born, fostered, and transmitted.

17. II. It is to the villages of Goshen that believers may turn to find how, when
circumstances look most hopeless and men are most helpless, they are not forgotten or
forsaken of God; how in the night-time of a nation’s distress the lamp of truth may
somewhere be burning brightly.
III. There was safety in Goshen. There came a time when God in a very fearful manner
arose for the deliverance of His Church. The firstborn throughout the land of Egypt died,
and there was a great cry throughout the land; but Israel was safe.
E. Paxton Hood, The Preacher’s Lantern, vol. iii., p. 405.
CALVI , "5.And Pharaoh spake unto Joseph. It is to be ascribed to the favor of
God that Pharaoh was not offended when they desired that a separate dwelling-
place might be granted to them; for we know that nothing is more indignantly borne
by kings, than that their favors should be rejected. Pharaoh offers them a perpetual
home, but they rather wish to depart from him. Should any one ascribe this to
modesty, on the ground that it would have been proud to ask for the right of
citizenship, in order that they might enjoy the same privilege as natives; the
suggestion is indeed plausible. It is, however, fallacious, for in asking to be admitted
as guests and strangers, they took timely precaution that Pharaoh should not hold
them bound in the chains of servitude. The passage of Sophocles is known: —
>rannon ejmporeu>etai,
Kei>nou ojti< dou>lov, kan ejleu>qerov mo>lh| (184)
">Who refuge seeks within a tyrant’s door,
When once he enters there, is free no more.
Langhorne’s Plutarch
It was therefore of importance to the sons of Jacob to declare, in limine , on what
condition they wished to live in Egypt. And so much the more inexcusable was the
cruelty exercised towards them, when, in violation of this compact, they were most
severely oppressed, and were denied that opportunity of departure, for which they
had stipulated. Isaiah indeed says that the king of Egypt had some pretext for his
conduct, because the sons of Jacob had voluntarily placed themselves under his
authority, (Isaiah 52:4;) but he is speaking comparatively, in order that he may the
more grievously accuse the Assyrians, who had invaded the posterity of Jacob, when
they were quiet in their own country, and expelled them thence by unjust violence.
Therefore the law of hospitality was wickedly violated when the Israelites were
oppressed as slaves, and when the return into their own country, for which they had
silently covenanted, was denied them; though they had professed that they had come
thither as guests; for fidelity and humanity ought to have been exercised towards
them, by the king, when once they were received under his protection. It appears,
therefore, that the children of Israel so guarded themselves, as in the presence of
God, that they had just ground of complaint against the Egyptians. But seeing that
the pledge given them by the king proved of no advantage to them according to the
flesh; let the faithful learn, from their example, to train themselves to patience. For
it commonly happens, that he who enters the court of a tyrant, is under the necessity

18. of laying down his liberty at the door.
COFFMA , "Verse 5-6
"And Pharaoh spoke unto Joseph, saying, Thy father and thy brethren are come
unto thee: the land of Egypt is before thee; in the best of the land make thy father
and thy brethren to dwell; in the land of Goshen let them dwell: and if thou knowest
any able men among them, then make them rulers over my cattle."
Leupold paraphrased Pharaoh's first statement here, as "So I see your father and
brothers have arrived."[6] This is also an acknowledgment of the fact that they were
there upon Pharaoh's invitation, as confirmed by his stating again the permission
granted along with the invitation for them to live in Egypt. In fact, he even enhanced
his permission by saying, in effect: that Joseph's kindred might settle anywhere they
liked. It is blind criticism indeed that would make this whole episode a SURPRISE
to Pharaoh and the design for Israel's removal to Goshen a result of devious
maneuvering by Joseph. Leupold called Pharaoh's words here, "a gracious royal
acknowledgment."[7]
Pharaoh here not only granted formal royal permission for the settlement in
Goshen, not merely through Joseph, but by direct word in the presence of five
representatives of Israel, even throwing in the proposition that, if Joseph approved,
it would be good to place his own cattle under their supervision! There could hardly
be any doubt that such was done.
It is a gross error to read Pharaoh's opening statement as an indicator that the
arrival of Israel was a SURPRISE, or that they had just arrived. "This in no way
indicates the time of their arrival."[8]
TRAPP, "Genesis 47:5 And Pharaoh spake unto Joseph, saying, Thy father and thy
brethren are come unto thee:
Ver. 5. And Pharaoh spake unto Joseph.] Kind he was, and constant, to so good a
servant; as Darius likewise was to his Zopyrus, whom he preferred before the taking
of twenty Babylons; (a) the King of Poland to his noble servant Zelislaus, to whom
he sent a golden hand, instead of that hand he lost in his wars (b)
BI 5-6, "In the best of the land make thy father and brethren to dwell
The best gifts of God bestowed on His people
1. In the first place, GOD GIVETH THE BEST UNTO HIS TRUE ISRAEL. He gives
them a land of rest, He gives them a land of safety, He gives them a land of
abundance, and He giveth them the best things in that land. He not only pardons
them, but His pardon is a costly pardon. He not only gives them righteousness, but
He gives them a glorious righteousness. Does He supply their wants? It is all fulness
He gives them; even for the supply of the little ones, as you observe in the twenty-
fourth verse: “And it shall come to pass, in the increase, that ye shall give the fifth
part unto Pharaoh; and four parts shall be your own, for the seed of the field, and for
your food, and for them of your households, and for food for your little ones,”

19. unfolding this great truth—that the supply which is in Christ, is not only for the least,
but for the least wants of the least; that there is nothing minute in God’s sight. He
has provided for helplessness of body, for nervousness of spirit, for a distracted
mind, for strong inward temptations, for outward trials, for domestic afflictions, for
everything that concerns us in that straight way, the straightness of which at times
no one can enter into but the Lord Jesus Christ Himself.
II. But now observe, secondly, WHY IT IS GOD DOES THIS.
1. Wherever God acteth, He acted as God—greatly; what He doeth, He doeth as God,
worthy God. You and I act below ourselves; God never can act below Himself. The
great God in His forgiveness is great; in His righteousness He is great; in the
abundant supplies of His grace He is great; in the freeness of His salvation He is
great; in the sympathies of His love He is great; and that because He is God (see Isa_
55:7-9; Hos_11:8-9).
2. But there is another reason; that is, the love which He bears towards His Israel.
Who can describe what that love is?
3. But there is another reason, and I think, if I were to lose sight of that, I should lose
sight of the Gospel itself; every blessing that the Israel of God enjoy, they enjoy for
the true Joseph’s sake. It is not for their sakes, but it is for Christ’s sake.
III. THE PRACTICAL REARING OF THIS IMPORTANT SUBJECT.
1. Great cause for deep thankfulness.
2. Then there is in the subject that which should lead to great stirring up of desire.
We should desire that we may enter into the best of the land.
3. I am sure we have great cause for deep abasement as we think of the subject. God
has given us the best; what have we given Him? (J. H.Evans, M. A.)
6 and the land of Egypt is before you; settle your
father and your brothers in the best part of the
land. Let them live in Goshen. And if you know of
any among them with special ability, put them in
charge of my own livestock.”

20. CLARKE, "In the best of the land make thy father and brethren to dwell;
in the land of Goshen let them dwell - So it appears that the land of Goshen was
the best of the land of Egypt.
Men of activity - ‫חיל‬ ‫אנשי‬ anshey chayil, stout or robust men - such as were capable of
bearing fatigue, and of rendering their authority respectable.
Rulers over my cattle - ‫מקנה‬ mikneh signifies not only cattle, but possessions or
property of any kind; though most usually cattle are intended, because in ancient times
they constituted the principal part of a man’s property. The word may be taken here in a
more extensive sense, and the circumstances of the case seem obviously to require it. If
every shepherd was an abomination to the Egyptians, however we may understand or
qualify the expression, is it to be supposed that Pharaoh should desire that the brethren
of his prime minister, of his chief favorite, should be employed in some of the very
meanest offices in the land? We may therefore safely understand Pharaoh as expressing
his will, that the brethren of Joseph should be appointed as overseers or
superintendents of his domestic concerns, while Joseph superintended those of the
state.
GILL, "The land of Egypt is before thee,.... To choose what part of it he should
judge most suitable and agreeable to his father and brethren:
in the best of the land make thy father and brethren to dwell, in the land of
Goshen let them dwell; as is requested; and which was, as Pharaoh here suggests, the
best part of the land, the most fertile and fruitful, and the fittest for cattle, being full of
pastures through the river Nile and the canals of it, and Goshen being the most fertile
portion in the land of Rameses, as in Gen_47:11; this, Dr. Shaw observes (k), could be no
other than what lay within two or three leagues at the most from the Nile, because the
rest of the Egyptian Arabia, which reaches beyond the influence of this river to the
eastward, is a barren inhospitable wilderness:
and if thou knowest any man of activity among them; strong in body, and of
great parts, and endowments of mind, and of great skill, and diligence, and industry in
the management of flocks and herds:
then make them rulers over my cattle; or "rulers of cattle over those that are mine"
(l): that is, over his shepherds, to take care that they do their work well and faithfully:
from whence it appears that Pharaoh had flocks and herds and shepherds; and therefore
it cannot be thought that the Egyptians in those times abstained from eating of animals,
or that all shepherds, without exception, were an abomination to them, only foreign ones
that lived on spoil and plunder, and made excursions into their country for such
purposes: the office he assigned to men of skill and industry was like that which Doeg
the Edomite was in, who was the chief of the herdsmen of Saul, 1Sa_21:7.
CALVI , "6.The land of Egypt. This is recorded not only to show that Jacob was
courteously received, but also, that nothing was given him by Joseph but at the
command of the king. For the greater was his power, the more strictly was he bound

21. to take care, lest, being liberal with the king’s property, he might defraud both him
and his people. And I would that this moderation so prevailed among the nobles of
the world, that they would conduct themselves, in their private affairs, no otherwise
than if they were plebeians: but now, they seem to themselves to have no power,
unless they may prove it by their license to sin. And although Joseph, by the king’s
permission, places his family amidst the best pastures; yet he does not avail himself
of the other portion of the royal beneficence, to make his brethren keepers of the
king’s cattle; not only because this privilege would have excited the envy of many
against them, but because he was unwilling to be entangled in such a snare.
COKE, "Genesis 47:6. Make them rulers over my cattle— These words seem much
to strengthen the interpretation of the last verse in the former chapter, which
affirms, that shepherds were not held as impious and profane by the AEgyptians,
but only as men of a mean and despicable profession: and, indeed, one can hardly
conceive, that a man of Joseph's understanding would have introduced his family to
Pharaoh, under a character profane and detestable to the AEgyptians. He had good
reasons for desiring that they should assume a character, which was rather
contemptible, as he wished them to be fixed in Goshen, and to be preserved distinct
from all commerce with the AEgyptians. He wanted them not to become courtiers,
or to be employed in any concerns of the state: he knew the designs of Providence
with respect to them, and therefore chose that they should assume an employment
which would continue them in that state of sojourning, whereto the Abrahamic
family were destined, till the time appointed for their complete possession of
Canaan. Much of the Eastern riches consisted in cattle, and great part of the king's
revenue was raised from them; on which account there were some prime officers, to
oversee the lower sort of shepherds. Such was Doeg to Saul, 1 Samuel 21:7 and those
officers mentioned, 1 Chronicles 27:29; 1 Chronicles 27:34. and such was Tyrrhus to
king Latinus, "Tyrrhus, chief master of the royal herd."
TRAPP, "Genesis 47:6 The land of Egypt [is] before thee; in the best of the land
make thy father and brethren to dwell; in the land of Goshen let them dwell: and if
thou knowest [any] men of activity among them, then make them rulers over my
cattle.
Ver. 6. If thou knowest any men of activity.] Or ability of body and mind; such as
"Jeroboam, a mighty man of valour," [1 Kings 11:28] and fit for the work; prudent
and diligent, ingenious and industrious, that hath a dexterity and handiness to the
business. Such St Paul would have all Christians to be. [Titus 3:8; Titus 3:14] "Let
them that have believed in God," saith he, "be careful to maintain good works," or
profess honest trades, "for necessary uses," and that therein they be their crafts
masters, and excel others, Aιεν αριστευειν και υπειροχον εµµεναι αλλων. This was
Cicero’s posy from his youth, as himself witnesseth. And Plutarch tells us that all his
strife and drift was, all his life long, to leave others behind him, and to be the best at
anything he ever undertook. (a) This should he every man’s endeavour in his place
and station, as that which is "good before God, and profitable unto men," as the
apostle there subjoineth. Solomon also assures us that such shall "stand before
kings," and not live long in a low place. [Proverbs 22:29]

22. WHEDO , "6. The land of Egypt is before thee — “Although they belonged to the
abominated caste, all Egypt was at their disposal for Joseph’s sake.
In the land of Goshen let them dwell — Since this is your petition.
And if thou knowest any men of activity among them — Rather, men of ability,
namely, for such office.
Make them rulers over my cattle — Literally, princes of (the shepherds or herdsmen
of) my cattle. ot overseers of his household, (as A. Clarke,) for the word signifies
only property in cattle. (Gesenius; Knobel.) Pharaoh would make Joseph’s brethren,
as far as they were competent, overseers of his herdsmen and shepherds. So Doeg,
the Edomite, was overseer of Saul’s herdsmen. (1 Samuel 21:7.)” — ewhall.
“The land where Israel was to dwell is here called Goshen, and in Genesis 47:11,
Rameses. In Exodus 12:37, Israel is said to have set out from Rameses. This place
was near the seat of government, since Joseph told his father that he would there
dwell near him, (Genesis 45:10,) and apparently between Palestine and Joseph’s
residence, (Genesis 46:28-29,) which was probably usually at Memphis, although
sometimes, perhaps, at Zoan. See note on Exodus 1:8. It was under the government
of Egypt, and yet hardly reckoned a part of the country, and appears not to have
been occupied to any great extent by the native inhabitants, as the reason assigned
for settling the Israelites there is, that they might not come in contact with the
Egyptians. Genesis 46:33-34. Every thing thus indicates that Goshen, or Rameses,
was the frontier province, nearest to Palestine, lying along the Pelusiac arm of the
ile, and stretching from thence eastward to the desert. The Israelites may have
spread eastward as they multiplied, across the Pelusiac to or across the Tanitic arm.
This was the best of the land for a pastoral people like Israel, although not so fertile
as the country nearer the ile; yet it was well irrigated from Egypt’s great river. It
was traversed by an ancient canal, which, according to Strabo, once carried the ile
water into the Red Sea, and on the banks of which it is probable that the Israelites
built the treasure-city Raamses or Rameses. Exodus 1:11. This canal traversed the
wadies Tumeylat and Seven Wells, which was the richest portion of Goshen,
although the Israelites doubtless drove their flocks up the water-courses into fertile
tracts of the desert. The present Sweet-water Canal of M. Lesseps has simply
reopened the works of the Pharaohs, carrying the ile water through these broad
wadies to Lake Timsah, and thence south through the Bitter Lakes to the Red Sea at
Suez.
“Robinson made careful inquiries concerning the fertility of this province at
present, and found that it now ‘bears the highest valuation, yields the largest
revenue,’ and that ‘there are here more flocks and herds than anywhere else in
Egypt, and also more fishermen.’ — Biblical Researches, 1:54. This country now
produces, according to Lane, (Modern Egyptians, 1:242,) cucumbers and melons,
gourds, onions, leeks, beans, chick-peas and lupins; and the inhabitants also make
use of small salted fish for food; a list of productions closely corresponding with that

23. given in umbers 11:5, where the murmuring Israelites say, ‘We remember the fish
that we did eat in Egypt freely, the cucumbers, and the melons, and the leeks, and
the onions, and the garlic.’ The opening of the Suez Canal has increased the fertility
of the land since the visits of Robinson and Lane.
“Large heaps of ruins are now found south-west of Belbeis, which are called by the
Arabs the hills or graves of the Jews, (Tel el Jehud, Turbeh el Jehud,) which may be
memorials of the Israelitish sojourn. Many traces of ancient sites are scattered along
the Wady Tumeylat. The geographical position of Goshen was such that the plagues
of hail and darkness might sweep down the ile valley, and even cover Zoan, while
Goshen (on the east) was left untouched.” — ewhall.
7 Then Joseph brought his father Jacob in and
presented him before Pharaoh. After Jacob
blessed[a] Pharaoh,
CLARKE, "Jacob blessed Pharaoh - Saluted him on his entrance with Peace be
unto thee, or some such expression of respect and good will. For the meaning of the term
to bless, as applied to God and man, See Clarke on Gen_2:3 (note).
GILL, "And Joseph brought in Jacob his father,.... That is, some time after he
had introduced his five brethren, and had gotten the grant of Goshen for them, when he
sent, for his father from thence, or he came quickly after to Tanis or Memphis, where
Pharaoh's court was:
and set him before Pharaoh; presented Jacob to him, and placed his father right
before Pharaoh, perhaps in a chair, or on a seat, by Pharaoh's order, because of his age,
and in honour to him:
and Jacob blessed Pharaoh; wished him health and happiness, prayed for his
welfare, and gave him thanks for all his kindness to him and his; and he blessed him not
only in a way of civility, as was usual when men came into the presence of princes, but in
an authoritative way, as a prophet and patriarch, a man divinely inspired of God, and
who had great power in prayer with him: the Targum of Jonathan gives us his prayer

24. thus,"may it be the pleasure (i.e. of God) that the waters of the Nile may be filled, and
that the famine may remove from the world in thy days.''
HE RY 7-10, " 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.

25. JAMIESO ,"Joseph brought in Jacob his father — There is a pathetic and
most affecting interest attending this interview with royalty; and when, with all the
simplicity and dignified solemnity of a man of God, Jacob signalized his entrance by
imploring the divine blessing on the royal head, it may easily be imagined what a striking
impression the scene would produce (compare Heb_7:7).
K&D 7-9, "Joseph then presented his father to Pharaoh, but not till after the
audience of his brothers had been followed by the royal permission to settle, for which
the old man, who was bowed down with age, was not in a condition to sue. The patriarch
saluted the king with a blessing, and replied to his inquiry as to his age, “The days of the
years of my pilgrimage are 130 years; few and sorrowful are the days of my life's
years, and have not reached (the perfect in the presentiment of his approaching end)
the days of the life's years of my fathers in the days of their pilgrimage.” Jacob called
his own life and that of his fathers a pilgrimage (‫ים‬ ִ‫גוּר‬ ְ‫,)מ‬ because they had not come into
actual possession of the promised land, but had been obliged all their life long to wander
about, unsettled and homeless, in the land promised to them for an inheritance, as in a
strange land. This pilgrimage was at the same time a figurative representation of the
inconstancy and weariness of the earthly life, in which man does not attain to that true
rest of peace with God and blessedness in His fellowship, for which he was created, and
for which therefore his soul is continually longing (cf. Psa_39:13; Psa_119:19, Psa_
119:54; 1Ch_29:15). The apostle, therefore, could justly regard these words as a
declaration of the longing of the patriarchs for the eternal rest of their heavenly
fatherland (Heb_11:13-16). So also Jacob's life was little (‫ט‬ ַ‫ע‬ ְ‫)מ‬ and evil (i.e., full of toil
and trouble) in comparison with the life of his fathers. For Abraham lived to be 175 years
old, and Isaac 180; and neither of them had led a life so agitated, so full of distress and
dangers, of tribulation and anguish, as Jacob had from his first flight to Haran up to the
time of his removal to Egypt.
CALVI , "7.And Joseph brought in Jacob his father. Although Moses relates, in a
continuous narrative, that Jacob was brought to the king, yet I do not doubt that
some time had intervened; at least, till he had obtained a place wherein he might
dwell; and where he might leave his family more safely, and with a more tranquil
mind; and also, where he might refresh himself, for a little while, after the fatigue of
his journey. And whereas he is said to have blessed Pharaoh, by this term Moses
does not mean a common and profane salutation, but the pious and holy prayer of a
servant of God. For the children of this world salute kings and princes for the sake
of honor, but, by no means, raise their thoughts to God. Jacob acts otherwise; for he
adjoins to civil reverence that pious affection which causes him to commend the
safety of the king to God. And Jeremiah prescribes this rule to the Jews, that they
should pray for the peace of Babylon as long as they were to live in exile; because in
the peace of that land and empire their own peace would be involved. (Jeremiah
29:7.) If this duty was enjoined on miserable captives, forcibly deprived of their
liberty, and torn from their own country; how much more did Jacob owe it to a king
so humane and beneficent? But of whatever character they may be who rule over
us, we are commanded to offer up public prayers for them. (1 Timothy 2:1.)

26. Therefore the same subjection to authority is required severally from each of us.
BE SO , "Genesis 47:7. Jacob blessed Pharaoh — Which is repeated, Genesis
47:10, as being a circumstance very remarkable. And remarkable surely it was that
the greater, for such Pharaoh was in all external things, in wealth, power and glory,
should be blessed of the less, Hebrews 7:7. But before God, and in reality, Jacob was
much greater than Pharaoh. It is probable, therefore, that he not only saluted him,
prayed for and thanked him for all his favours to him and his, all which the original
word, here rendered blessed, often means; but that he blessed him with the
authority of a patriarch and a prophet: and a patriarch’s blessing was a thing not to
be despised, no, not by a potent prince.
COFFMA , "Verses 7-10
"And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob
blessed Pharaoh. And Pharaoh said unto Jacob, How many are the days of the years
of thy life? And Jacob said unto Pharaoh, The days of the years of my pilgrimage
are a hundred and thirty years: few and evil have been the days of the years of my
life, and they have not attained unto the days of the years of the life of my fathers in
the days of their pilgrimage. And Jacob blessed Pharaoh, and went out from the
presence of Pharaoh."
"And Jacob blessed Pharaoh ..." The word for "blessed," occurring here and in
Genesis 47:10, "could be translated `saluted,' but the normal and strongly preferred
meaning is blessed."[9] Leupold gave the actual meaning of the word in this passage
as, "to bless with an invocation."[10] It is a fad with certain critics to choose the
most inappropriate meaning allowed by Biblical terms.
This episode is one of the grand scenes of the Bible. Pharaoh was the autocratic
ruler of the mightiest nation on earth; Jacob was the patriarchal head of God's
Chosen Race, through whom redemption would come to all mankind. That Jacob
was fully conscious of his own status in that situation is evident in what he did. As
long as Egypt sheltered and protected the covenant people, that long, God blessed
and protected Egypt. But when another king arose who "knew not Joseph," and
when Egypt turned viciously upon the Israel of God, the heavenly blessing was
withdrawn, and one disaster after another overwhelmed them. One may wonder if
Pharaoh appreciated this blessing. To him, Jacob might have seemed to be merely
an old man seeking relief from the starvation that threatened to wipe out his family,
but the hand of the Almighty was upholding Jacob, and the blessing of God was
surely his to bestow.
"The years of my pilgrimage ..." Here is a glimpse of the way Jacob viewed his life.
either he nor his father ever owned any of the land of promise except the burial
place at Machpelah and a few acres around Shechem. "They looked for the city that
hath the foundations, whose builder and maker is God" (Hebrews 11:10). Jacob's
word here is a testimonial to his acceptance of the promise God made to Abraham,
and of his absolute belief in the ultimate fulfillment of it. one of the patriarchs

27. viewed the world as their permanent dwelling place, nor the earth as the true home
of the soul. The mightiest king on earth had just given him a deed to Goshen, but
Jacob was still a "pilgrim." Our English word for "pilgrim" literally means "one
who crosses the field," and came into usage during the Crusades, when, upon nearly
any given morning, settled residents could see a lonely "wanderer" on the way to
the Holy Land, "crossing the field." Montgomery had this:
"A pilgrim is one seeking a country that has not yet been reached. The
remembrance of this keeps the life God-ward. Its blessedness consists not in present
enjoyment, but in preparation for the life to come."[11]
"Few and evil have been the days ..." Jacob's father and grandfather had attained
ages of 175 for Abraham (Genesis 25:7), and 180 for Isaac (Genesis 35:28); and
Jacob's words here indicated that he did not expect to live as long a life as his
"fathers" had lived. Of course, he lived an additional 17 years after he made this
statement, but even at 147, his age when he died, his words remained true.
"Evil ..." This is not a reference to Jacob's wickedness but to the severe and trying
experiences which life had brought to him. ot all of the terrible experiences were
the result of his own doing, but some were: the preference that his father had for
Esau; his purchase of the birthright; the ensuing hatred of Esau; the shameful
treatment he received from his father-in-law Laban; the long years of servitude in
the outdoors; the unhapppiness of his wives due to internal conditions in his family;
the hatred of his sons toward Jacob's favorite, Joseph; their sale of Joseph,
represented to Jacob as Joseph's death; rape of Dinah; the shameless massacre of
the Shechemites by two of his sons; Reuben's incest with one of Jacob's wives; the
bitter famine; the imprisonment of Simeon; Jacob's horror upon learning Benjamin
would have to go to Egypt; the following anxiety about him ... all these things left
their mark upon the heart of Jacob, hence, his reference to them here.
COKE, "Genesis 47:7. Jacob blessed Pharaoh— When the word, bless, says Calmet,
is applied to God, it signifies to thank, or praise; when to men, it signifies, to wish
them health, prosperity, or happiness: in which latter sense it is here used. Jacob
blessed Pharaoh, i.e.. wished him health, and a long and happy reign, in gratitude
for the protection with which he had honoured him and his family; and probably he
did this in the name of the God of his fathers. The common salutation among the
Jews, O king, live for ever! was of this same kind.
ELLICOTT, "(7) Jacob blessed Pharaoh.—The presentation of Jacob to Pharaoh
seems to have been a much more solemn matter than that of Joseph’s brethren.
Pharaoh looks upon them with interest as the brothers of his vizier, grants their
request for leave to dwell in Goshen, and even empowers Joseph to make the ablest
of them chief herdsmen over the royal cattle. But Jacob had attained to an age
which gave him great dignity: for to an Egyptian 120 was the utmost limit of
longevity. Jacob was now 130, and Pharaoh treats him with the greatest honour,
and twice accepts his blessing. More must be meant by this than the usual
salutation, in which each one presented to the king prayed for the prolongation of

28. his life. Pharaoh probably bowed before Jacob as a saintly personage, and received
a formal benediction.
SIMEO , "JACOB’S I TERVIEW WITH PHARAOH
Genesis 47:7-10. And Joseph brought in Jacob his father, and set him before
Pharaoh: and Jacob blessed Pharaoh. And Pharaoh said unto Jacob, How old art
thou? And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an
hundred and thirty years: few and evil hare the days of the years of my life been,
and have not attained unto the days of the years of the life of my fathers, in the days
of their pilgrimage. And Jacob blessed Pharaoh, and went out from before Pharaoh.
TO acknowledge God in all our ways, and to commit our way to him, secures to us,
as we are told, his gracious interposition for the direction of our paths, and the
accomplishment of our desires. It is possible that Jacob, after he had set out towards
Egypt in the waggons that Joseph had sent for him, felt some doubts about the
propriety of leaving the promised land, when, at his advanced age, he could have no
reasonable prospect of returning thither with his family. But, knowing from
experience the efficacy of prayer, he betook himself to that never-failing remedy: he
stopped at Beersheba, and offered sacrifices to the Lord. That very night God
vouchsafed to appear to him in a vision, and to dissipate his fears, by an express
command to proceed on his journey, and by a promise that he should in due time be
brought back again [ ote: Genesis 46:1-4.]. He then prosecuted his journey in
safety, and had a most affecting interview with his beloved Joseph. Soon after his
arrival, five of his sons were introduced to Pharaoh; and afterwards he himself. It is
this introduction of the aged patriarch to Pharaoh that we are now more
particularly to consider. In the account given us of the interview, we notice,
I. The question which Pharaoh put to Jacob—
[It could not be expected that persons so remote from each other in their station,
their views, and habits of life, should have many topics in common with each other
whereon to maintain a long and interesting conversation. The interview seems to
have been very short, and of course the conversation short also. All that is related
concerning it contains only one short question. This, as far as it related to Jacob,
was a mere expression of kindness and respect on the part of Pharaoh. To have
questioned him about matters which he did not understand, would have been
embarrassing to Jacob, and painful to his feelings: and to have asked him about any
thing in which neither party was at all interested, would have betrayed a great want
of judgment in Pharaoh. The topic selected by Pharaoh was liable to no such
objection: for it is always gratifying to a person advanced in years to mention his
age, because the “hoary head, especially if found in the way of righteousness, is
always considered as a crown of glory [ ote: Proverbs 16:31; Leviticus 19:32.].”
As a general question, independent of the history, it cannot fail of suggesting many
important thoughts to all to whom it is addressed. “How old art thou?” Art thou far

29. advanced in life? how much then of thine allotted time is gone, and how little
remains for the finishing of the work that is required of thee! how diligently
therefore shouldst thou redeem every hour that is now added to thine expiring term!
Art thou, on the contrary, but just setting out in the world? how little dost thou
know of its snares, temptations, sorrows! what disappointments and troubles hast
thou to experience! and how deeply art thou concerned to have thy news rectified,
and thy conduct regulated by the word of God! Whatever be thine age, thou
shouldst consider every return of thy birth-day rather as a call to weep and mourn,
than as an occasion of festivity and joy: for it is the knell of a departed year; a year
that might, in all probability, have been far better improved; a year in which many
sins have been committed, which are indelibly recorded in the book of God’s
remembrance, and of which you must shortly give a strict account at his judgment-
seat.]
We notice,
II. Jacob’s answer to it—
[The patriarch’s mind was fraught with zeal for God; and therefore not contenting
himself with a plain short answer, he framed his reply in words calculated to make a
deep impression on the mind of Pharaoh, without giving him the smallest offence.
He insinuates, and repeats the idea, that life is but a “pilgrimage;” that we are
merely sojourners in a foreign land, and that our home and our inheritance is in a
better country. This part of his speech is particularly noticed in the Epistle to the
Hebrews, as being an open acknowledgment of his principles as a worshipper of
Jehovah, and of his expectations in a better world [ ote: Hebrews 11:13-14;
Hebrews 11:16.]. He intimates also that his years, though they had been an hundred
and thirty, were few. This age might appear great to Pharaoh; but it was not near
equal to that of Jacob’s progenitors [ ote: Terah was 205 years old; Abraham 175;
Isaac 180.]. On a retrospect, every person’s days appear to have been but few.
Various incidents of former life seem to have been but recently transacted; the
intervening time being lost, as it were, like valleys intercepted by adjacent hills. He
further declares, that these years of his had been replete with evil. Certainly his life,
from the time that he fled from the face of his brother Esau to that hour, had been a
scene of great afflictions. His fourteen years’ servitude to Laban, the disgrace
brought on him and his family by Dinah his only daughter, the murderous cruelty of
his vindictive sons, the jealousies of all his children on account of his partiality to
Joseph, the sudden loss of Joseph, and all his recent trials, had greatly embittered
life to him, and made it appear like a sea of troubles, where wave followed wave in
endless succession. And who is there that does not find, (especially in more advanced
life,) that the evil, on the whole, outweighs the good?
These hints, offered in so delicate a manner to a potent monarch, with whom he had
only one short interview, afford a beautiful pattern for our imitation, at the same
time that they convey important instruction to our minds.]

30. We conclude with commending to your imitation the whole of Jacob’s conduct
towards Pharaoh—
[At his first admission into Pharaoh’s presence, and again at his departure from
him, this holy patriarch blessed him. We do not suppose that he pronounced his
benediction in a formal and authoritative manner, as Melchizedec did to Abraham;
but that he rendered him his most grateful acknowledgments for the favours he had
conferred, and invoked the blessing of God upon him and upon his kingdom on
account of them. Such a mode of testifying his gratitude became a servant of
Jehovah, and tended to lead the monarch’s thoughts to the contemplation of the
only true God. And well may it put to shame the greater part of the Christian world,
who systematically exclude religion from their social converse, under the idea that
the introduction of it would destroy all the comfort of society — — — True
Christians, however, should learn from this instance not to be ashamed of their
religion; but, as inoffensively as possible, to lead men to the knowledge of it; and to
make the diffusion of it a very essential part of all their intercourse with each other
— — — More especially we should embrace every opportunity of impressing on our
own minds and on the minds of others the true end of life; that we may thereby
secure that rest which remaineth for us after our short but weary pilgrimage.]
BI, "And Joseph brought in Jacob his father
Joseph and his father
I. JOSEPH HONOURED HIS FATHER JACOB BY SHOWING HIM THE UTMOST
RESPECT (Gen_46:29).
II. JOSEPH HONOURED HIS FATHER BY SHOWING HIS LOVE FOR HIM. One of
our martyr-Presidents never stood higher in the nation’s eyes than when he turned
around, after his inauguration, and, before all the assembled thousands, greeted his
mother with a filial kiss.
III. JOSEPH HONOURED HIS FATHER BY HIS PURE AND NOBLE LIFE. Words of
respect are comparatively worthless unless they have a life behind them.
IV. JOSEPH HONOURED HIS FATHER BY PRESENTING HIM SO PROMPTLY TO
PHARAOH. He shows not a particle of shame of his rusticity, Jacob’s homespun must
have contrasted strangely with Pharaoh’s purple; Jacob’s uncouth phrases of country-
life with the king’s polished diction. Joseph knew well enough how such people were
ordinarily despised at the court, and yet how he omits no chance to show to Pharaoh
how much he loved and honoured his father. The story is told of the Dean of Canterbury,
afterwards Archbishop Tillotson, that one day after he had attained his churchly
honours, an old man from the country, with uncouth manners, called at his door and
inquired for John Tillotson. The foot man was about to dismiss him with scorn for
presuming to ask in that familiar way for his master, when the Archbishop caught sight
of his visitor and flew down the stairs to embrace the old man before all the servants,
exclaiming with tones of genuine delight, “It is my beloved father!” We all admire such
exhibitions of filial love, which overcomes the fear of the cool conventionalities of the
world, and we find from our lesson that Pharaoh was touched by his prime minister’s
loyalty to his poor relations, for he gave him this royal token of his pleasure: “The land of
Egypt is before thee; in the best of the land make thy father and thy brethren to dwell;”

31. &c. (F. E. Clark.)
An interview with royalty
I desire to linger awhile on this thrilling scene. There are wise, good lessons in it.
1. I look upon it first of all and see an attractive picture of venerable old age. “The
hoary head is a crown of glory,” says Solomon, “if it he found in the way of
righteousness.” Age invests many things with a beauty of its own. An aged oak, wide-
spread, gnarled, and weather-warped, stalwart, green, and stately; or an ancient
castle, weatherworn and storm-swept, moss-clad and ivy-covered, its grey towers
still standing bold and brave to all the winds of heaven; but of all attractive pictures
that old time can draw, nothing is more winsome than the silver locks and mellowed
features of godly old age. They remind me of some retired Greenwich or Chelsea
veteran who can tell the tale of scars and wounds, of hair-breath escapes, of brave
comrades, of stirring campaigns, of hard-fought battles; only this has been a holier
war, followed by a dearer peace and more sweet reward and victories than ever
followed Trafalgar or Waterloo. So with the godly character. It is beautiful in all its
stages from youth to manhood; hut surely, fairest of all when age, experience, and
grace hath ripened it into saintliness, and something of the heavenly shines outward
from the soul within. As I look upon this aged patriarch confronting all the
splendours of Pharaoh’s court, I see him standing on the utmost border, waiting to
be ushered into the presence of a grand Monarch, into a fairer palace, and among a
richer and nobler throng, and where he himself will be the wearer of a richer crown.
As I look upon this strange scene in Pharaoh’s palace, I see that there is something
grander and more powerful in moral worth than in any kind or amount of material
power or possessions. In the epistle to the Hebrews I find this sentence, “Without
contradiction, the less is blessed of the greater.” Jacob has something and can
procure something which makes the monarch less than he, something which makes
him better and greater than the king. It is the blessing of God. It is power with God.
It is that influence from heaven and with heaven which belongs to moral goodness
and virtue, and especially to aged piety everywhere and at all times. And Jacob
blessed Pharaoh. Never forget that righteousness is far away greater than the riches.
2. And once more, as I look upon that striking scene in Pharaoh’s palace and listen to
the aged patriarch’s words, I think of his testimony concerning life. He calls it a
pilgrimage. Young men! have you ever thought of that? Behind you there is a stern
uncompromising power that is always muttering, “Move on! Move on! March
through the moments! hurry through the hours! tramp along the days! tread through
the mouths! stride along the years! You can’t halt! You can’t step backward. Move
on!” Oh, but this is a tremendous view of human life! God help us from this hour to
walk aright; to keep the path of duty, the ways of the Lord, lest the later stages of our
pilgrimage find us in swamp and quagmire, scorching desert or thorny jungle when
our strength is exhausted and the dull night winds blow!
3. I notice, too, that Jacob calls his days evil days. He means by that they had been
sorrowful, full of trouble and care. Well, his was a hard life, he had had
disappointment and distress beyond the common. If you will read his history you
will find that his own conduct had to answer largely for his cares; his sins were the
seed of his sorrows; his wrong-doing caused the very most of his rough usage, and
nobody knew that better than Jacob did himself. Sin is the mother of sorrow, and its
seeds sown in the life are sure to bring a harvest of pain. There is an Australian

32. weapon called the boomerang, which is thrown so as to describe a series of curves
and comes back at last to the feet of the thrower. Sin is a boomerang which we throw
off into space, but it turns upon its author, and strikes the soul that launched it.
4. Learn another lesson from this striking picture—a lesson of God’s sure
faithfulness. Jacob with all his faults had served and trusted God. His troubles and
distresses had helped to bring him more fully into pious confidence and patient
faith; and his trust in God brought about all things right at last. (J. J. Wray.)
Jacob and Pharaoh
1. The chief value of this narrative is that it affords one of the most impressive of all
illustrations of the providential purposes of God.
2. We gain here some insight into the business regulations of a successful
government. Pharaoh appears to have been a model king. He managed the state on
business principles. The first question he asked these strangers who had come to
settle in his kingdom was, “What is your occupation?” Such a government expects its
subjects to be men of business. No idlers were wanted there in time of famine; none
but men of ability, active habits, prudence, capacity.
3. We find in this scene an example of courtesy. There is a touching simplicity and an
air of vivid reality in this picture, which leads to intuitive recognition of its
genuineness. Jacob respected Pharaoh’s office, and Pharaoh respected Jacob’s age.
4. We have here also a model for conversation.
5. This scene suggests a sad retrospect. Jacob as a prince had prevailed with God. He
had gained the birthright, but he had not escaped the consequences of his own sins.
Men do not escape the fruits of sin by receiving honours in the kingdom of God.
God’s grace may brighten the future, but nothing else than righteous living can make
happy memories; and the shadows of youthful transgression stretch across a long
life.
6. We have in this scene a remainder of our eternal relations with God. (A. E.
Dunning.)
Jacob and Pharaoh
I. A STRANGE MEETING. Meetings of historical characters and their results an
interesting study (Diogenes and Alexander, Columbus and Ferdinand, Luther and
Charles V., Milton and Galileo, &c.). None more remarkable than this.
1. Strange circumstances led to it.
2. A strange introduction given to it. Joseph presented five of his brethren to the
king. These probably were the five eldest, who were at this time advanced in life.
3. Strange conversation marked it. Pharaoh, apparently overwhelmed by the
venerable aspect of Jacob, inquired his age. Jacob, talking to a much younger man,
calls his own life short.
4. Strange consequences flowed from it. Nearly 400 years ago this meeting left its
mark on history, never to be effaced. Consequences to Israel and Egypt.

33. 5. After the farewell was spoken they appear to have never seen each other again.
II. A STRANGE CONTRAST,
1. A patriarch, and a prince. The one the head of God’s chosen people, now
numbering a few souls, to become a nation; the other the head of a mighty people,
already a great nation.
2. A servant of God, and a worshipper of idols. The one the head of a people who
were to become great and powerful; the other the king of a nation that should
afterwards be humbled.
3. An Israelitish shepherd, and an Egyptian monarch. The occupation of the one an
abomination to the other.
4. A poor man, and a rich man. The one, through his son, the benefactor and the
deliverer of the other.
5. A very aged man, and a man in the prime of life. Age of Pharaoh uncertain, but the
age of Jacob 130 years.
III. A STRANGE COMMENT, i.e., on life.
1. It is a pilgrimage. Not a settled, permanent, certain ,state. A journey from the
cradle to the grave. Among strange people, scenes, trials, and joys. Over hills of
prosperity and across plains of content, down valleys of sorrow and poverty.
2. Counted by days. The unit of measurement very short. Know not what a day may
bring forth.
3. Few. Yet 130 years. How few are our years! Few as compared with eternity; or
even with life of many (Methuselah, &c.). Few, compared with hopes, projects, &c.
4. Evil. Full of sin, sorrow, &c. Little done that is good. Man born to trouble.
Uncertain. Full of changes.
5. Yet the longest life only a pilgrimage, and reckoned by days. Learn:
1. The best meeting for us is the meeting of the penitent sinner with the merciful
Saviour. Arrangements are made for it, good results will inevitably flow from it. The
closet is the audience-chamber.
2. The best contrast for us is between the old state of nature and the new state of
grace. May we all realize it, and enjoy its blessings.
3. Then our new life, hopes, &c., will be a comment on the Saviour’s power, and on
the work of the Holy Spirit (written epistles, &c.). And when this short pilgrimage is
over, we shall, in eternity, comment upon the wonderful love of God, and the blessed
life in heaven. (J. C. Gray.)
Joseph introduces Jacob and his family to Pharaoh
I. THE INTRODUCTION.
1. Of Joseph’s brethren. In this appears—
(1) Joseph’s character for fidelity to his promise.
(2) Joseph’s respect for constituted authority.