Genesis 47: “The Days of the Years of My Pilgrimage”
1. Joseph Presents His Family
“So Joseph went in and told Pharaoh, ‘My father and my brothers, with their flocks and herds… have come from the land of Canaan.’” (Gen 47:1)
Joseph acts as mediator — the bridge between the covenant family and the ruler of Egypt.
His reverence for Pharaoh and fidelity to his family reveal a soul both prudent and loyal.
St Bede the Venerable writes:
“Joseph’s reverence to Pharaoh is not servility but order; for grace teaches us to honour authority while keeping faith to God.”
(Commentary on Genesis, 47)
In Joseph the just, we see the balance of civic virtue and spiritual fidelity that the Christian is called to live.
2. The Five Brothers Before Pharaoh
“He took five of his brothers and presented them to Pharaoh.” (v. 2)
Why five? The Fathers saw symbolic meaning: five represents the senses or the books of the Law — human faculties consecrated to divine service.
Joseph brings before the ruler not all his strength, but a symbolic witness of his household.
St Ambrose remarks:
“He presents five, for grace sanctifies the senses that once served sin; and the Law stands before the world as witness to faith.”
(On Joseph the Patriarch 18)
Every encounter with earthly power must reveal holiness, not compromise it.
3. Pilgrims, Not Settlers
“They said to Pharaoh, ‘We have come to sojourn in the land, for there is no pasture for your servants’ flocks.’” (v. 4)
The brothers call themselves sojourners — pilgrims, not possessors.
Even in Egypt, they remain citizens of the promise.
St Augustine comments:
“The righteous live in the world as pilgrims: they use it, not adore it; they dwell in it, not as home but as hostel.”
(City of God XIX.17)
Their humility teaches the Church to live as “resident aliens” (1 Pet 2:11) — present in the world yet seeking a better country.
4. Pharaoh’s Generosity
“Pharaoh said to Joseph, ‘The land of Egypt is before you; settle your father and brothers in the best of the land… If you know any able men among them, put them in charge of my livestock.’” (vv. 5–6)
Pharaoh honours Joseph by honouring his family. The humility of faith draws favour even from worldly rulers.
Joseph’s family, once despised, is now entrusted with stewardship over Pharaoh’s possessions.
St Bede observes:
“The world entrusts its goods to the just, for even among pagans righteousness is recognised as wisdom.”
(Commentary on Genesis, 47)
The Christian likewise sanctifies temporal affairs by integrity and diligence.
5. Jacob Blesses Pharaoh
“Then Joseph brought in Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh.” (v. 7)
This is an extraordinary reversal: the aged shepherd blesses the monarch of Egypt.
Grace outranks grandeur; spiritual fatherhood blesses earthly sovereignty.
St Ambrose comments:
“He who is great before God may bless him who is great before men; for the hands of the saint sanctify the sceptre of the king.”
(On the Duties of the Clergy II.9)
This moment prefigures the Church’s mission to bless, not dominate, the powers of the world.
6. “The Days of My Pilgrimage”
“Pharaoh said to Jacob, ‘How many are the days of the years of your life?’ And Jacob said to 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.’” (vv. 8–9)
Jacob’s answer is humble and contemplative. He calls his life a pilgrimage, measuring it not by length but by grace.
He confesses both frailty and faithfulness.
St Augustine remarks:
“The just measure life not by years but by mercy; for their days are few in themselves but endless in God.”
(City of God XIX.1)
Jacob’s words are a spiritual mirror: to live is to journey; to age is to draw nearer to home.
7. The Settlement in Goshen
“Joseph settled 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.” (v. 11)
The land of Rameses (Goshen) symbolises divine favour in exile.
Even in a foreign nation, God provides a place of peace for His people.
St Bede writes:
“Goshen is the image of grace — fruitfulness amid famine, holiness amid a heathen world.”
(Commentary on Genesis, 47)
So the Church dwells in the world’s midst, bearing fruit of the Spirit where others see only desert.
8. Joseph’s Stewardship During the Famine
“Now there was no food in all the land… and Joseph gathered up all the money that was found in the land of Egypt.” (vv. 13–14)
Joseph’s wise management prevents collapse.
He does not exploit but preserves — converting wealth into sustenance, property into provision.
St Ambrose notes:
“He gathers not for greed but for good; for true stewardship converts possessions into life.”
(On the Duties of the Clergy II.10)
Temporal authority used with virtue becomes an act of charity.
9. The Exchange of Livelihood
“When the money was all spent, the Egyptians came to Joseph and said, ‘Give us food! Why should we die before your eyes? For our money is gone.’” (v. 15)
In this economic crisis, Joseph transforms Egypt’s structure: land and labour become Pharaoh’s, yet Joseph ensures dignity and survival for the people.
St Augustine comments:
“Even in worldly systems God’s wisdom provides order; for justice seeks not to destroy possession but to sustain life.”
(City of God XIX.14)
This episode is no tyranny but provident administration — law guided by mercy.
10. Joseph Institutes a Fair Share
“Joseph made it a statute… that Pharaoh should have the fifth; the land of the priests alone did not become Pharaoh’s.” (v. 26)
The “fifth part” represents balance: state and people sharing fruit equitably.
The Fathers praised Joseph’s prudence as a model of righteous governance.
St Bede remarks:
“He divides the produce in justice; for the just man governs not by hoarding but by harmony.”
(Commentary on Genesis, 47)
Thus Joseph becomes the archetype of Christian stewardship — neither worldly greed nor careless idealism, but wise administration ordered to charity.
11. Israel’s Fruitfulness in Exile
“Thus Israel dwelt in the land of Egypt, in the land of Goshen; and they gained possessions in it, and were fruitful and multiplied exceedingly.” (v. 27)
The promise to Abraham — to become a great nation — is fulfilled not in the Promised Land but in exile.
God’s plan advances even in strange soil.
St Ambrose observes:
“The field of obedience bears more fruit than the soil of comfort.”
(On Joseph the Patriarch 18)
Faithfulness, not geography, makes a people fruitful.
12. Jacob’s Final Request
“When the time drew near that Israel must die, he called his son Joseph and said, ‘Do not bury me in Egypt, but let me lie with my fathers; carry me out of Egypt and bury me in their burying place.’” (vv. 29–30)
Even as he dies in Egypt, Jacob’s hope points beyond Egypt.
His body will rest in the Promised Land — a confession of faith in God’s enduring covenant.
St Bede the Venerable writes:
“He who lived as a pilgrim will not be buried as an Egyptian; for the righteous long not for this world’s tombs but for the resurrection’s promise.”
(Commentary on Genesis, 47)
Faith directs even the dying to the land of eternal rest.
13. The Oath of Faith
“And he said, ‘Swear to me’; and he swore to him. Then Israel bowed himself upon the head of his bed.” (v. 31)
Jacob dies as he lived — worshipping.
His bowing on the bed mirrors the soul’s final surrender into God’s hands.
St Augustine comments:
“He who bows upon the bed bows before the throne of grace; the posture of death becomes the gesture of adoration.”
(City of God XIX.1)
To die in faith is the last and greatest act of worship.
14. Theological Summary
| Theme | Revelation |
| Joseph before Pharaoh | Holiness within worldly authority |
| Pilgrimage | Life as temporary sojourn under divine care |
| Blessing of Pharaoh | Spiritual over temporal authority |
| Stewardship | Justice and mercy in governance |
| Fruitfulness in exile | Grace flourishing outside comfort |
| Jacob’s death | Worship as life’s final act |
St Augustine summarises:
“Joseph governs Egypt without greed; Jacob blesses Pharaoh without fear; and thus the just sanctify both rule and death.”
(City of God XIX.1)
15. Moral and Spiritual Application
Live as a pilgrim, not a possessor. Hold all things lightly, use them rightly.
Bless rather than envy. Like Jacob, honour God’s image even in those above you.
Exercise stewardship with charity. Faithfulness in temporal affairs reveals spiritual maturity.
Trust providence in exile. Fruitfulness is a grace of obedience, not comfort.
Die worshipping. Let every ending be an act of thanksgiving.
16. Christ the True Joseph and Israel
| Patriarchal Image | Fulfilment in Christ |
| Joseph mediates between family and Pharaoh | Christ mediates between humanity and the Father |
| Jacob blesses Pharaoh | Christ blesses those who persecute Him |
| Joseph governs wisely | Christ reigns with justice and mercy |
| Goshen as sanctuary | The Church as refuge within the world |
| Jacob’s burial in promise | The Resurrection as final homeland |
St Ambrose concludes:
“In Joseph’s prudence we behold Christ’s kingship; in Jacob’s blessing, the Church’s intercession; in both, the triumph of faith within the world.”
(On the Mysteries 25)
17. Closing Prayer
God of wisdom and providence,
You guided Joseph to rule wisely and Jacob to die in faith.
Teach us to live as pilgrims,
faithful in the world yet longing for our true homeland.
Bless our labour with integrity,
our possessions with generosity,
and our endings with peace.
May we, like Jacob, finish our days in worship,
and, like Joseph, serve Your people with justice and love.
Through Jesus Christ, the true Mediator and King,
who lives and reigns with You in the unity of the Holy Spirit,
one God, for ever and ever. Amen.
St. Mary's, St. John Bosco and St. Edward's 