EXPOSITION
Then Joseph came—literally, and Joseph went, up to the royal presence, as he had proposed (Genesis 46:31)—and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come cut of the land of Canaan;—as thou didst desire (Genesis 45:17, Genesis 45:18)—and, behold, they are in the land of Goshen (vide Genesis 45:10).
And he took some of his brethren, even five men,—literally, from the end, or extremity, of his brethren; not from the weakest, lest the king should select them for courtiers or soldiers (the Rabbis, Oleaster, Pererius, and others); or the strongest and most handsome, that the Egyptian monarch and his nobles might behold the dignity of Joseph's kindred (Lyre, Thostatus, and others); or the youngest and oldest, that the ages of the rest might be therefrom inferred (Calvin); but from the whole body of his brethren (Gesenius, Rosenmüller, Keil, Kalisch, et alii) he took five teen—and presented them unto Pharaoh (cf. Acts 7:13).
And Pharaoh said unto his (i.e. Joseph's) brethren, What is your occupation? (vide Genesis 46:33). And they said unto Pharaoh,—as directed (Genesis 46:34)—Thy servants are shepherds, both we, and also our fathers.
They said moreover (literally, and they said) unto Pharaoh, For to sojourn in the land are we come;—an unconscious fulfillment of an ancient prophecy (Genesis 15:13)—for thy servants have no pasture for their flocks (it was solely the extreme drought that had caused them for a season to vacate their own land); for the famine is sore (literally, heavy) in the land of Canaan: now therefore, we pray thee, let thy servants dwell (literally, and now might thy servants dwell, we pray, the future having here the force of an optative) in the land of Goshen.
And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee: the land of Egypt is before thee (cf. Genesis 20:15); in the best of the land make thy father and brethren to dwell. Wilkinson thinks it possible that Jacob's sons "may have asked and obtained a grant of land from the Egyptian monarch on condition of certain services being performed by themselves and their descendants". In the land of Goshen let them dwell. Robinson (Gen 1:1-31 :78, 79) speaks of the province of es-Shar-Kiyeh, which corresponds as nearly as possible with ancient Goshen, as being even in modern times exceedingly productive and thickly populated. And if thou knowest any men of activity among them,—literally, and if thou knowest, and there be among them, men of strength—chayil, from chul, to twist (εἰλύω ἐλίσσω), the idea being that of strength as of twisted rope—then make them rulers over my cattle—literally, and thou shelf make them masters of cattle over that which belongs to me. "The shepherds on an Egyptian estate were chosen by the steward, who ascertained their character and skill previous to their being appointed to so important a trust".
And Joseph brought in Jacob his father, and set him before Pharaoh. It has been thought that Jacob's presentation to the Egyptian king was deferred till after the monarch's interview with his sons because of the public and political character of that interview, relating as it did to the occupation of the land, while Jacob's introduction to the sovereign was of a purely personal and private description. And Jacob—in reply probably to a request from Pharaoh (Tayler Lewis), but more likely sua sponte—blessed Pharaoh. Not simply extended to him the customary salutation accorded to kings (Rosenmüller, Kalisch, Alford, and others), like the "May the king live for ever!" of later times (2 Samuel 16:16; 1 Kings 1:25; Daniel 2:4; Daniel 3:9, &c.), but, conscious of his dignity as a prophet of Jehovah, pronounced on him a heavenly benediction (Murphy, 'Speaker's Commentary,' and others)—hoe verbo non vulgaris et profana salutatio notatur, sed pia sanctaque servi Dei precatio (Calvin).
And Pharaoh said unto Jacob, How old art thou?—literally, How many are the days of the years of thy life? And Jacob said unto Pharaoh, The days of the years of my pilgrimage (literally, of my sojournings, wanderings to and fro without any settled condition) are an hundred and thirty years. Since Joseph was now thirty-seven years of age (Genesis 45:6), it is apparent that he was born in his father's ninety-first year; and since this event took place in the fourteenth year of Jacob's residence in Padan-aram (Genesis 30:25), it is equally apparent that Jacob was seventy-seven years of age when he left Beersheba after surreptitiously securing the patriarchal blessing (Genesis 28:1). Few and evil have 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. As Jacob's life fell short of that of his ancestors in respect of duration, so it greatly surpassed theirs in respect of the miseries that were crowded into it.
And Jacob blessed Pharaoh (as he had done on entering the royal presence),—
HOMILETICS
Jacob and his sons before Pharaoh.
I. JOSEPH'S BRETHREN BEFORE PHARAOH (Genesis 47:1).
1. Their arrival announced (Genesis 47:1). "My father and brethren are come out of the land of Canaan, and behold they are in the land of Goshen."
2. Their persons presented (Genesis 47:2). "He took some of his brethren, even five men, and presented them to Pharaoh. The import of this selection of five is explained in the exposition.
3. Their occupations declared (Genesis 47:3). In answer to the king's interrogation they replied that they were shepherds. They had no desire to deceive, although they had learnt that persons of their trades were not commonly regarded with favor. Joseph indeed had convinced them that in this instance honesty would be the best policy; but even had it been precisely the reverse there is no reason to suppose they would have attempted any sort of prevarication.
4. Their purpose explained (Genesis 47:4). It was not their intention to settle permanently in Egypt, but only to find in it a temporary shelter during the years of famine. But while man proposes God disposes.
5. Their wish stated (Genesis 47:4). "Now, therefore, let thy servants dwell in Goshen." Though Joseph might have had sufficient power to accord them this favor, it was only courteous to ask it from Pharaoh. "Honor to whom honor is due," is the dictate of right feeling as well as of true religion, and men seldom find themselves the losers by practicing politeness.
6. Their request granted (Genesis 47:6). Pharaoh at once responded—" 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." Nay, Pharaoh even exceeded their desires or expectations.
7. Their promotion indicated (Genesis 47:6). "If thou knowest any men of activity among them, make them rulers over my cattle." "Seest thou a man diligent in business? he shall stand before kings!"
II. JOSEPH'S FATHER BEFORE PHARAOH (Genesis 47:7-1).
1. The old man's blessing. "And Jacob blessed Pharaoh." This was
(1) a valuable gift. Once before he had sent a present to one whom he regarded as of vice-regal dignity; but now, when standing in the royal presence, he does not think of material offerings, but presents what must ever be beyond rubies, the intercession of a saintly heart with God on a fellow-creature's behalf. If the effectual fervent prayer of a righteous man availeth much, the simple benediction of an aged saint cannot profit little.
(2) Earnestly given. This was shown by the promptitude with which it was bestowed. Immediately the venerable patriarch is ushered into the royal presence he breaks forth into the language of benediction, as if the inward emotion had just been trembling on the heart's lip and ready at the first agitation to overflow. And he for whom he prays was a benefactor indeed, but a monarch and a heathen; and so are Christ's people taught to pray for all men, for kings and such as are in authority, for unbelieving, as well as believing, and not for friends and benefactors solely, but likewise for enemies and persecutors.
(3) Solemnly confirmed. Spoken on the first entrance to the regal mansion, it was tremblingly re-uttered on departure. Never before had such a prayer been heard within an Egyptian palace. Yet the halls of princes no more than the novels or peasants are unsuitable for intercessions and supplications. Everywhere and always should be the saint's motto in regard to prayer.
2. The old man's history. Gazing with tender interest on the venerable form of the patriarch as, leaning on the arm of his son, he softly steps across the threshold of the magnificent reception hall, the royal Pharaoh, probably struck with his aged and feeble appearance, kindly inquires, "How many are the days of the years of thy life?" to which Jacob with equal circumlocution, with perhaps a little of the garrulousness that is so natural and becoming in the old, but also with a true touch of pathos, replies, "The days of the years of my pilgrimage are an hundred and thirty years; few and evil have the days of the years of my life been, and have not attained unto the days of the years of the lives of my fathers in the days of their pilgrimage." His existence on the earth he characterizes as having been—
(1) A perpetual pilgrimage, a constant wandering, a continual sojourning, which in his case it had really been—from Beersheba to Padan-aram, from Padan-aram to Canaan, from one location in the land of promise to another, and finally from Canaan to Egypt—but which is no less true of all men's lives; "here we have no continuing city."
(2) A short pilgrimage. Adding them up one by one, the days of the years of his pilgrimage might seem to be many; but in the retrospect they appeared what they really were, few and soon numbered; as life, which to the young in prospect looks long, to the old in retrospect is ever short. How amazing is the difference which a change of standpoint produces in the view which the mind takes of man's existence on the earth, as of other things! and how important that we should bear this in mind when numbering our days!
(3) A sad pilgrimage. Not only had the days of Jacob's years been few, but they had also been evil, filled with trouble, sorrow, and vexation, more even than that- of any of his predecessors. It was one more testimony to the fact that not only is man born unto trouble as the sparks fly upward, but that it is only through much tribulation that a child of God can enter the kingdom.
Learn—
1. That prudence becomes a counselor. This was strikingly exemplified in Joseph's conduct in presenting his brethren before Pharaoh.
2. That honesty advances a suppliant. In the long run Joseph's brethren were better served by their perfect integrity and straightforwardness in Pharaoh's presence than they would have been by resorting to duplicity and equivocation.
3. That piety adorns the old. How beautiful 'does the character of Jacob, the aged wanderer, appear as it stands before us in Pharaoh's palace, in the westering sunlight of his earthly pilgrimage! "The hoary head is a crown of glory, if it he found in the way of righteousness."
HOMILIES BY J.F. MONTGOMERY
The presentation to Pharaoh.
I. TESTIMONY TO POWER OF CHARACTER. Joseph's influence. The five brethren selected perhaps with a view to their appearance, and in the number five, which was regarded as a significant number among the Egyptians. The monarch's reception of the strangers due to Joseph's influence. Generally diffused. There is much graciousness in the heathen monarch, although partly to be ascribed to national characteristics, for the Egyptians were a very different race from the Canaanites; still we may believe that the conduct of Pharaoh was mostly due to the effect of Joseph's ministry and personal exemplification of the religious life. One true man is a great power in a country.
II. A conspicuous EXAMPLE of Divine grace. The old patriarch is presented. He plainly impressed the monarch as extremely aged, perhaps indicating that the centenarian was a great rarity then among heathen nations. His long life was a long course of gracious dealings. The effect of a religious life in prolonging the years is exemplified. It is said that since Christianity obtained its legitimate, or more of its legitimate influence in Europe, the average length of human life has been doubled. Yet, as Jacob confesses, he is not as old as his fathers. His life had been a pilgrimage in a wilderness. His days few and evil, compared with what they might have been. Seventeen years longer they were lengthened out—a testimony to the effect of peace and prosperity in preserving life when it is under the blessing of God. Jacob blessed Pharaoh. The less is blessed of the greater. The two princes stood face to face—the prince of God—the prince of Egypt.
III. A PROPHETIC PACT: the world shall be blessed through the heirs of the Divine promise. Jacob had much to be thankful for; and although he thanked God first, he teaches us by his example not to forget the claims of fellow-creatures in our gratitude, even though they be separated from us in faith and religion.—R.
HOMILIES BY J.F. MONTGOMERY
The discipline of life.
Few and evil, yet 130 years; and how many blessings temporal and spiritual had been received during their course. We need not suppose him unthankful. But blessings do not of themselves make a man happy. Some worm may be at the root. And in Jacob's case early faults cast a shadow over his whole life. The remembrance of early deceit, his natural shrinking from danger, his family cares, his mourning for Rachel (Genesis 48:7) and for Joseph, gave a tinge of melancholy not entirely to be taken away even by receiving his son as it were from the dead. The retrospect of his life seemed that of a suffering man.
I. ABIDING SORROW IS THE FRUIT OF EARLY FAULTS, THOUGH REPENTED OF (1 Corinthians 15:9). It does not necessarily imply separation from God, or doubt of personal salvation. If "a godly sorrow," it works repentance, i.e. a more complete turning to God. But just as early neglect of the laws affecting bodily health produces a lasting effect, however carefully these laws may be attended to in after years, so neglect of God's moral and spiritual laws produces sorrow, varying in kind, and in the channel by which it comes, but bearing witness to the truth of God's unceasing watchfulness.
II. THE DISCIPLINE OF LIFE IS NOT IN ANGER, BUT FOR OUR PURIFICATION. Thus suffering may be a blessing. But for sorrow Jacob might have sunk into taking his ease. His besetting danger was worldly carefulness (Genesis 30:41). So sorrow, from outward circumstances or from inward reflection, often brings us nearer God. It teaches the vanity of earth that we may realize the blessedness of the inheritance above; that frail and weary we may cling more closely to the promises of the rest which remaineth (Hebrews 4:9).
III. THIS LIFE IS INTENDED TO BE A PILGRIMAGE, NOT A REST. Its blessedness consists not in present enjoyment, but in preparation for the rest to come (Luke 12:20, Luke 12:21). We are reminded that there is a goal to be reached, a prize to be won (1 Corinthians 9:24; 1 Peter 1:3-60), and that the time is short, that we may put forth all our efforts (Ecclesiastes 9:10) to overcome Besetting faults and snares of worldliness. A pilgrim (Hebrews 11:14) is seeking a country not yet reached. The remembrance of this keeps the life Godward. True faith will work patience and activity; true hope will work cheerfulness under hindrances, and, if need be, under sufferings. And the love of Christ (John 14:2, John 14:3), and the consciousness that we are his, will constrain us "to walk even as he walked." For what are you striving? to lade yourself with thick clay? To gain honor, renown, admiration, bodily enjoyment? or as a pilgrim (Numbers 10:29) walking in Christ's way, and doing Christ's work?—M.