Genesis Chapter 47
Jacob Meets Pharaoh; the Family Settles in Egypt
A. Jacob meets Pharaoh.
(Genesis 47:1–4)
Then Joseph went and told Pharaoh, and said, “My father and my brothers, their flocks and their herds and all that they possess, have come from the land of Canaan; and indeed they are in the land of Goshen.” And he took five men from among his brothers and presented them to Pharaoh. Then Pharaoh said to his brothers, “What is your occupation?” And they said to Pharaoh, “Your servants are shepherds, both we and also our fathers.” And they said to Pharaoh, “We have come to dwell in the land, because your servants have no pasture for their flocks, for the famine is severe in the land of Canaan. Now therefore, please let your servants dwell in the land of Goshen.”
When Joseph told Pharaoh that his father and brothers had come from Canaan and were already in Goshen, it fulfilled both divine providence and Joseph’s long-awaited desire. For over twenty years, Joseph had been separated from his family, enduring betrayal, slavery, and imprisonment, yet through it all, God had positioned him to become the deliverer of his people. Now the very ones who betrayed him were preserved because of God’s sovereign plan. Joseph’s faithfulness in Egypt led not only to the salvation of a nation but also to the preservation of the covenant line through which the Messiah would come.
Joseph presented five of his brothers to Pharaoh, likely those best able to represent the family with humility and wisdom. When Pharaoh asked their occupation, they honestly declared that they were shepherds, as their fathers before them. This occupation was despised by the Egyptians, yet it became a providential advantage. Because shepherds were looked down upon, Pharaoh would not desire to assimilate Israel into Egyptian life, thereby allowing them to live separately in Goshen, preserving their identity as God’s covenant people. Their request to dwell in Goshen showed humility, not entitlement. Even though Joseph held immense power, his family did not presume privilege but asked respectfully for a place to settle.
Their statement, “We have come to dwell in the land,” revealed both their faith and their understanding of the temporary nature of their stay. Egypt was not their inheritance; Canaan was. The famine was severe, forcing them into Egypt, but they were strangers there, awaiting God’s future deliverance. This distinction would be vital for the next four hundred years, as Israel’s national identity would be forged in a foreign land yet preserved by God’s promise.
(Genesis 47:5–6)
Then Pharaoh spoke to Joseph, saying, “Your father and your brothers have come to you. The land of Egypt is before you. Have your father and brothers dwell in the best of the land; let them dwell in the land of Goshen. And if you know any competent men among them, then make them chief herdsmen over my livestock.”
Pharaoh’s response was generous and affirming. Because of Joseph’s faithfulness and the favor of God upon him, Pharaoh extended a royal privilege to his entire family. Egypt, the most powerful nation in the world at that time, opened its best land to a family of shepherds. The phrase “dwell in the best of the land” shows God’s hand of blessing and fulfills His promise to Abraham, Isaac, and Jacob to bless those who bless them. The same Pharaoh who elevated Joseph now extended that favor to Israel’s entire household.
The offer to make any competent men among them “chief herdsmen over Pharaoh’s livestock” indicated Pharaoh’s respect for Joseph’s family and his trust in their integrity and ability. It also demonstrates God’s providence in elevating His people even in foreign lands. From the lowly shepherds of Canaan, God was raising a nation that would one day rule and reign according to His covenant purposes.
This section shows that God’s favor upon one faithful believer can extend to bless an entire family, even an entire nation. Joseph’s righteousness and steadfastness under trial brought about physical salvation for many, but also preserved the spiritual lineage through which God’s redemptive plan would continue.
Jacob Meets Pharaoh; the Family Settles in Egypt
B. Jacob blesses Pharaoh.
(Genesis 47:7–10)
Then Joseph brought in his father Jacob and set him before Pharaoh; and Jacob blessed Pharaoh. Pharaoh said to Jacob, “How old are you?” And Jacob said to Pharaoh, “The days of the years of my pilgrimage are one hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.” So Jacob blessed Pharaoh, and went out from before Pharaoh.
When Joseph presented his father to Pharaoh, it was a significant encounter between two of the most powerful men of their respective worlds: Pharaoh, ruler of Egypt, the mightiest empire on earth, and Jacob, patriarch of God’s chosen people, the one through whom the covenant promises to Abraham would continue. Yet, when they met, it was Jacob who blessed Pharaoh. Scripture notes this twice, emphasizing the act (at the beginning and end of the meeting), showing that the spiritual authority rested not with Pharaoh, but with the aged patriarch who bore the blessing of God.
Jacob’s description of his life as a “pilgrimage” reveals his spiritual perspective. He recognized that he was merely passing through this world, that his true home was not in Egypt or even Canaan, but in the presence of God. This word choice echoes the faith described in Hebrews 11:13–16, where it says that the patriarchs confessed they were strangers and pilgrims on the earth, desiring a better, heavenly country. Jacob, now at the end of his long life, had learned that his journey was not about the accumulation of wealth or earthly success but about walking with God through faith.
When Pharaoh asked his age, Jacob replied, “The days of the years of my pilgrimage are one hundred and thirty years; few and evil have been the days of the years of my life.” This was not a statement of bitterness or self-pity, but of humble reflection. His years were “few” when compared to those of Abraham, who lived one hundred seventy-five years, and Isaac, who lived one hundred eighty years. They were “evil” in the sense of being filled with difficulty and trial. From fleeing Esau, to being deceived by Laban, to the loss of Rachel and the presumed death of Joseph, Jacob’s life had been marked by sorrow and struggle. Yet, through all these things, God had been faithful. His words show a mature understanding that life under the curse of sin will always be filled with hardship, but the believer’s hope rests in something greater and eternal.
It is remarkable that Pharaoh, who was worshiped as a god in Egyptian religion and considered the embodiment of Ra, would humbly receive a blessing from Jacob. This act demonstrated that even the most powerful man on earth instinctively recognized the hand of divine favor resting upon the patriarch. It fulfilled God’s promise to Abraham that those who bless his descendants would themselves be blessed (Genesis 12:3). Thus, the meeting between Jacob and Pharaoh was not merely political, but theological: the man of God, though aged and weary, stood as God’s representative, blessing the ruler of the world’s greatest kingdom.
C. Israel takes the best of the land.
(Genesis 47:11–12)
And Joseph situated his father and his brothers, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. Then Joseph provided his father, his brothers, and all his father’s household with bread, according to the number in their families.
Joseph settled his family in “the best of the land,” in the region of Goshen, also referred to here as the “land of Rameses.” This name was likely a later designation for the same area, associated with the city of Raamses mentioned in Exodus 1:11. The land of Goshen, situated in the Nile Delta, was fertile and well-watered, ideal for raising livestock. God’s providence placed Israel in the perfect environment for growth and preservation. Here, they could multiply into a great nation while remaining separate from Egyptian society and idolatry.
Joseph, acting in obedience to Pharaoh’s command, provided for all his family’s needs. During a time when famine devastated the surrounding nations, God ensured that His covenant people lacked nothing. The statement, “Joseph provided his father, his brothers, and all his father’s household with bread,” shows Joseph as a clear type of Christ. Just as Joseph provided physical sustenance to his family and all who came to him, Jesus provides the bread of life to all who believe in Him. As the Lord said in John 6:35, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.”
The family’s dependence upon Joseph reflects the believer’s dependence upon Christ. Apart from Joseph’s provision, Jacob’s family would have perished in the famine; likewise, apart from Christ’s redemption, all humanity would perish in sin. Through Joseph, God preserved His covenant line and demonstrated His unbroken faithfulness to His promises.
B. Joseph deals with the famine.
(Genesis 47:13–14)
Now there was no bread in all the land; for the famine was very severe, so that the land of Egypt and the land of Canaan languished because of the famine. And Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, for the grain which they bought; and Joseph brought the money into Pharaoh’s house.
The famine was devastating and widespread, affecting both Egypt and Canaan. The phrase “there was no bread in all the land” emphasizes the total dependence of both nations upon Egypt’s storehouses, which existed only because of Joseph’s prophetic insight and faithful administration. God had revealed to Joseph through Pharaoh’s dreams that seven years of plenty would be followed by seven years of famine, and Joseph’s preparation during the good years now preserved countless lives.
As people from all nations came to buy grain, “Joseph gathered up all the money” and faithfully delivered it “into Pharaoh’s house.” This reveals both Joseph’s diligence and integrity. He did not enrich himself through his position of power but acted as a faithful steward. Though entrusted with immense authority, Joseph never exploited his station for personal gain. His loyalty to Pharaoh and his honesty reflect the principle of Colossians 3:23–24: “And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.”
Even in a pagan nation, Joseph’s conduct brought glory to God. Pharaoh’s treasury swelled with wealth, not through oppression, but through the wisdom God had granted Joseph. Egypt became the center of trade and survival for the entire region, demonstrating that even in judgment, God extends mercy through His chosen servant.
(Genesis 47:15–26)
So when the money failed in the land of Egypt and in the land of Canaan, all the Egyptians came to Joseph and said, “Give us bread, for why should we die in your presence? For the money has failed.” Then Joseph said, “Give your livestock, and I will give you bread for your livestock, if the money is gone.” So they brought their livestock to Joseph, and Joseph gave them bread in exchange for the horses, the flocks, the cattle of the herds, and for the donkeys. Thus he fed them with bread in exchange for all their livestock that year. When that year had ended, they came to him the next year and said, “We will not hide from my lord that our money is gone; my lord also has our herds of livestock. There is nothing left in the sight of my lord but our bodies and our lands. Why should we die before your eyes, both we and our land? Buy us and our land for bread, and we and our land will be servants of Pharaoh; give us seed, that we may live and not die, that the land may not be desolate.” Then Joseph bought all the land of Egypt for Pharaoh; for every man of the Egyptians sold his field, because the famine was severe upon them. So the land became Pharaoh’s. And as for the people, he moved them into the cities, from one end of the borders of Egypt to the other end. Only the land of the priests he did not buy; for the priests had rations allotted to them by Pharaoh, and they ate their rations which Pharaoh gave them; therefore they did not sell their lands. Then Joseph said to the people, “Indeed I have bought you and your land this day for Pharaoh. Look, here is seed for you, and you shall sow the land. And it shall come to pass in the harvest that you shall give one-fifth to Pharaoh. Four-fifths shall be your own, as seed for the field and for your food, for those of your households and as food for your little ones.” So they said, “You have saved our lives; let us find favor in the sight of my lord, and we will be Pharaoh’s servants.” And Joseph made it a law over the land of Egypt to this day, that Pharaoh should have one-fifth, except for the land of the priests only, which did not become Pharaoh’s.
When the famine persisted, the people’s resources were exhausted. Their money failed, and in desperation, they offered their livestock to sustain themselves. Joseph accepted this exchange, providing food in return for their animals. This arrangement, though harsh in appearance, was just and necessary. It preserved life in a time of extreme hardship.
Eventually, when their livestock was gone, the Egyptians offered their land and even themselves in servitude to Pharaoh in exchange for survival. Joseph then established a national policy: Pharaoh would own the land, and the people would farm it, keeping four-fifths of their produce and giving one-fifth to Pharaoh. This 20% levy became a lasting law throughout Egypt. Importantly, this was not exploitation; it was administration born out of crisis. Joseph did not enslave the people arbitrarily—they voluntarily entered this arrangement, acknowledging, “You have saved our lives.”
This moment illustrates how God’s wisdom through His servant brought order and preservation amid devastation. Joseph acted with compassion and fairness, setting reasonable terms for the people’s survival. Even in a pagan government, divine wisdom produced justice and mercy. His policy also foreshadowed how Christ provides spiritual sustenance to a world bankrupt by sin. Just as Joseph sustained the nations through bread, Jesus sustains believers through Himself, declaring in John 6:51, “I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever.”
The exemption of the priests’ land is also noteworthy. Pharaoh’s respect for the religious system of Egypt ensured their provision, yet even this shows God’s sovereignty, for He used Joseph to strengthen Egypt’s infrastructure while keeping Israel distinct and secure in Goshen.
Joseph’s administrative reforms demonstrate enduring principles of godly stewardship: honesty in service, fairness in leadership, and mercy in authority. Pharaoh’s power expanded during the crisis, as often happens in national emergencies, yet this growth of centralized power was guided by divine wisdom rather than tyranny. Egypt’s stability under Joseph’s hand prepared the stage for Israel’s later growth within its borders.
C. Israel anticipates his death.
(Genesis 47:27)
So Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions there and grew and multiplied exceedingly.
The family of Israel settled in Goshen, a fertile region ideally suited for livestock and agricultural prosperity. Under God’s providence, the Israelites thrived in this land, multiplying and growing exceedingly in both number and possessions. What began as a family of seventy souls (Genesis 46:27) would, within several generations, become a great nation. This remarkable growth fulfilled God’s promise to Abraham in Genesis 12:2, “I will make you a great nation; I will bless you and make your name great; and you shall be a blessing.”
The phrase “grew and multiplied exceedingly” reflects the supernatural blessing of God upon His chosen people. Henry Morris estimated that from an initial group of about one hundred individuals (Jacob, his wives, sons, and their families), their numbers could have reached several million by the time of the Exodus four centuries later, assuming a modest annual growth rate of around six percent. This growth was not merely biological but covenantal — the physical multiplication of the people paralleled the unfolding of God’s redemptive plan.
Though they were in Egypt, Israel was not assimilated into Egyptian culture. Goshen served as a divinely appointed refuge — a place where they could prosper yet remain distinct. The Egyptians despised shepherds (Genesis 46:34), which ironically preserved Israel’s separation. Thus, God used even cultural prejudice as a means of protection, ensuring the purity of His covenant line. The people of Israel prospered materially and numerically, but this was not their final home; it was a temporary sojourn designed to prepare them for the next great chapter in God’s plan — their deliverance through Moses.
(Genesis 47:28–31)
And Jacob lived in the land of Egypt seventeen years. So the length of Jacob’s life was one hundred and forty-seven years. When the time drew near that Israel must die, he called his son Joseph and said to him, “Now if I have found favor in your sight, please put your hand under my thigh, and deal kindly and truly with me. Please do not bury me in Egypt, but let me lie with my fathers; you shall carry me out of Egypt and bury me in their burial place.” And he said, “I will do as you have said.” Then he said, “Swear to me.” And he swore to him. So Israel bowed himself on the head of the bed.
Jacob spent the last seventeen years of his life in Egypt — the same number of years he had enjoyed Joseph’s company before his presumed death (Genesis 37:2). This symmetry is striking and suggests divine compassion; God restored to Jacob in his final years the very time he thought was forever lost. Yet as Jacob neared death, his heart remained fixed not on Egypt’s comfort but on the covenant promise of the land of Canaan.
Jacob’s request to Joseph, “Please do not bury me in Egypt, but let me lie with my fathers,” reveals his enduring faith in God’s promises. He knew that Egypt, though prosperous, was not the land of inheritance. His hope was in the covenant made with Abraham — that his descendants would possess the land of Canaan forever. Jacob wanted his burial to testify to this faith. Like Abraham and Isaac, who were buried in the cave of Machpelah (Genesis 23:19; 25:9–10; 35:29), Jacob desired to be laid to rest among his fathers as a declaration of his confidence in God’s Word. Hebrews 11:21 later commends this act of faith: “By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.”
The phrase “put your hand under my thigh” was a customary gesture of solemn oath-taking in the patriarchal era, symbolizing a vow made under divine witness (compare Genesis 24:2–9, when Abraham’s servant swore concerning Isaac’s wife). Jacob’s insistence on this formality underscores the seriousness of his request. He was not merely asking a favor but binding Joseph to fulfill a sacred duty consistent with God’s covenant promises.
When Joseph swore the oath, Jacob bowed himself on the head of the bed, an act of worship and gratitude. Though frail and near death, he bowed in acknowledgment that God had been faithful from beginning to end. He had seen his son restored, his family preserved, and God’s hand guiding every step. In this posture of worship, Jacob demonstrated that his confidence was not in Egypt’s riches but in the unchanging promises of God.
This passage closes the narrative of Jacob’s earthly life with profound theological depth. It portrays a man who, despite a life marked by struggle, deception, and sorrow, finished his course in faith. He died as a pilgrim, trusting in the covenant-keeping God who had led him from Canaan to Egypt and who would one day bring his descendants back to the land of promise.
