Genesis 47:5

Gen 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}

{a} Herodot., lib. iv.

{b} Cromerus.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen_47:5-6

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, 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 Gods 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 Josephs sake. It is not for their sakes, but it is for Christs 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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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: —

%Os tiv derannon ejmporeu>etai, Kei>nou ojtilov, ka}n ejleu>qerov mo>lh|

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 of laying down his liberty at the door.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Vers. 5, 6. And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee: the land of Egypt is before thee; (cf. Gen_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" ("Ancient Egyptians," vol. 1. Genesis 2. p. 35). In the land of Goshen let them dwell. Robinson speaks of the province of es-Shar-Kiyeh, which corresponds as nearly as possible with ancient Goshen, as being even in modern times (1736) 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 (eijluw ejlissw), the idea being that of strength as of twisted ropethen 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" (Wilkinson, "Ancient Egyptians," vol. 2. p. 445, ed. 1878).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The land of Egypt is before you

"The land of Egypt is open to you" or "All of the land of Egypt is available to you"

Settle your father and your brothers in the best region, the land of Goshen

"Settle your father and your brothers in the land of Goshen, which is the best region"

If you know any capable men among them

It is implied that they are capable of taking care of animals. AT: "If you know of any men among them who have great skill taking care of animals" (See: Assumed Knowledge and Implicit Information)

translationWords

Pharaoh

Egypt

Goshen

livestock

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

THY FATHER AND THY BRETHREN ARE COME UNTO THEE. This introduction is as if to say: “Now I have heard that your father and your brothers have come, and the land of Egypt is before you.” The correct interpretation appears to me to be that Pharaoh said to Joseph: “Your father and your brothers have come to you because they have heard of your glory, and it is upon you that they have cast their burden. See that you treat them well for it is your responsibility and it is within your power.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.