Genesis 47

Chap. XLVII. Ver. 1—12. Jacob and his sons introduced to Pharaoh.—Joseph first presents to Pharaoh five of his brethren. Many conjectures have been exercised as to his choice of the individuals, and it is natural to suppose he selected the most intelligent, and those that were the most able to answer any questions that might be proposed, among whom Judah and Benjamin would certainly be included. It seems, also, from a subsequent expression of Pharaoh, that they were not the most robust and active; for he says, (ver. 6.) “If thou knowest any men of activity among them”—“stout and robust men,” says Dr. Clarke—“then make them rulers over my cattle.” Their answers agreed with the suggestions of their brother Joseph, and produced, according to a wish, a grant for their settlement in the land of Goshen.

Joseph then introduces his father, Jacob, who gives his blessing to the king, both at his entrance and departure. The first question addressed to an old man naturally respects his years. “How old art thou?” or, as the phrase in the original is, “How many are the days of the years of thy life?” “Jacob, in answer to this simple question,” says Fudler, “introduces several important truths, and that without any force or awkwardness. He insinuates to Pharaoh, that he, (Jacob,) and his fathers before him, were strangers and pilgrims upon the earth—that their portion was not in this world, but in another—that the life of man, though it extended to a hundred and thirty years, was but as a few days—that those few days were mixed with evil: all which, if the king properly reflected on it, would lead him to set light by the earthly glory with which he was loaded, and to seek a crown which fadeth not away.

It is admirable to see how all these sentiments could be suggested in so prudent, so modest, so natural, and so inoffensive a manner.” How far these hints were understood or improved, we cannot say, but they appear to have been taken in good part; and thus much may be said for this Pharaoh, that there is no pagan king mentioned in sacred history, whose character stands so unblemished. It is a great blessing, when those who are not distinguished by extraordinary talents themselves, have yet the good sense to select and employ men so qualified, and to reward them with confidence and honour. Pharaoh’s gratitude to Joseph, and courtesy to Jacob, are traits in his character the more to be noticed, as they are seldom to be found in arbitrary princes. Jacob again blesses Pharaoh and retires.

“And Joseph nourished his father and his brethren, and all his father’s household, with bread, according to their families;” or, as the Hebrew is explained in the margin, “according to (the number of) their little ones.” And they settled in the land of Goshen, or Ver. 13—31. Joseph’s policy, and Jacob’s charge.—We are now called to consider Joseph’s conduct in a political point of view, as the prime minister of Egypt; and this, in justice to his character, we must recollect, was not a republic, nor a representative government; but an absolute monarchy, with some limitations, which seem to have been chiefly in favour of the clergy. Joseph is charged, however, with too great devotion to his master’s interests, and with herein laying the foundation of that miserable and degraded despotism, which we shall have to notice and lament in the following reign.

It is true, that the people in their distress surrendered both their property and their cattle; he also bought up both their cattle and their lands: but then it should be considered that, by those means, he both saved their lives, and, in the end, improved their property. It has been said, he should have given them corn; but in indiscriminate donations there is always much waste and much abuse. Whether he might not have sold the corn on easier terms, we have now no means of determining; but when he, in the close of the famine, returns them four-fifths of all their property, reserving only one-fifth, in lieu of all taxes, and perhaps personal service, they appear to have been decidedly gainers.

For we know that, in arbitrary countries, even now, the king considers himself as having a right, not only to all the property of his subjects, but to their personal service; and even to claim their daughters for his harem at his pleasure: a proof of which we have in the conduct of a preceding Pharaoh, who had taken Sarah into his harem, under the supposition of her being unmarried, and that therefore he had a right to take her. ((Genesis 12:14-20).) But now these claims seem to have been all sunk into one; and for an increase of land-tax from ten to twenty per cent., they appear to have enjoyed an exemption from all other duties: and, at the same time, as a boon, seed is now freely given them to sow all their lands, which was perfectly useless while the dearth continued.

In buying up the cattle, it should be considered also that he not only saved their lives, but preserved them in good condition, being fed from the king’s granaries; whereas, had he not bought them, if not quite starved to death, they would probably have been all in the condition of Pharaoh’s lean kine. The removal of the people from one end of Egypt to the other, is a measure that at first view seems harsh and arbitrary; but if it were only when the granaries of one city were exhausted, to receive food in others, it was for their own advantage. It appears also to have been only a temporary measure, till their lands should be restored, when they were ordered to cultivate and sow them. That he did not purchase the land of the priests, seems to have been owing to the moderation and benevolence of the king, who allowed them a gratuitous supply.

Whether this were right or wrong, Joseph appears to have had no concern in it; it was the act of the sovereign, and it certainly did not become him to oppose it. In the close of this chapter, Jacob, apprehending the time at hand for his departure to another and better world, sends for Joseph, and binds him by an oath, (similar to that which Abraham exacted from his steward, (Genesis 24)ver. 2 and 3.) that he should carry him down into Canaan to be buried with his father; and then bowing himself, while he sat upon his bed and at the same time leaning on his staff, silently worshipped that God who had now fulfilled “all the mercy and truth” which he spake unto him.

Notes on the verses

Chap. XLVII. Ver. 6. Any men of activity.—“Stout,” or “robust men;” such as were capable of bearing fatigue, and of rendering their authority respectable.—Dr. Clarke. Rulers over my cattle.—It should seem, notwithstanding the aversion that the Egyptians had to shepherds, they yet kept cattle; partly, perhaps, for sale, and partly for eating privately. So the Gadarenes kept swine. (Matthew 8:30), &c. Ver. 11. Land of Rameses, as Pharaoh had commanded.—But Pharaoh had commanded (ver. 6.) that they should dwell “in the land of Goshen:” Rameses and Goshen, therefore, were the same land. Ver. 12. According to their families.—Or, “Their little ones.” But another marginal note suggests a sense somewhat different; “a ga little child is nourished.”

Ainsworth says the Hebrew will bear this; but the other sense is generally preferred. Ver. 16. Give your cattle.—This was the wisest measure that could be adopted, both for the preservation of the people, and of the cattle. As the people had not grain for their own sustenance, consequently they could have none for their cattle; hence they were in the most imminent danger of starving; and the people also were in equal danger; as they must have divided a portion of that bought for themselves with the cattle, which, for the sake of tillage, &c. they wished of course to preserve till the seven years famine should end. The cattle being bought by Joseph, were supported at the royal expense, and very likely returned to the people at the end of the famine; for how else could they cultivate their ground, transport their merchandise, &c., &c.? For this part of Joseph’s conduct, he certainly deserves high praise, and no censure.—Bagster. Ver. 17. Fed them.—Margin, “Led them;” and the Hebrew word means, to tend a flock. Hence the LXX. render it “nourished,” and the Vulgate, “sustained.” To lead and to feed a flock, is in fact the same thing. See Parkhurst. Ver. 18. The second year.—Not of the famine, but after they had sold their cattle, &c. and the last year of the famine; for now he gave them seed-corn to sow.—Dr. Clarke.