GE�ESIS 41 COMME�TARY

EDITED BY GLE�� PEASE

Pharaoh’s Dreams

1 When two full years had passed, Pharaoh had a

dream: He was standing by the �ile,

BAR�ES, "Gen_41:1-8

The dreams are recited. “By the river.” In the dream Pharaoh supposes himself on the banks of the Nile. “On rite green.” The original word denotes the reed, or marsh grass, on the banks of the Nile. The cow is a very significant emblem of fruitful nature among the Egyptians, the hieroglyphic symbol of the earth and of agriculture; and the form in which Isis the goddess of the earth was adored. “Dreamed a second time.” The repetition is designed to confirm the warning given, as Joseph afterward explains Gen_41:32. Corn (grain) is the natural emblem of fertility and nurture. “Blasted with the east wind The east wind”. The east wind is any wind coming from the east of the meridian, and may be a southeast or a northeast, as well as a direct east. The Hebrews were accustomed to speak only of the four winds, and, therefore, must have used the name of each with great latitude. The blasting wind in Egypt is said to be usually from the southeast. “And, behold, it was a dream.” The impression was so distinct as to be taken for the reality, until he awoke and perceived that it was only a dream. “His spirit was troubled.” Like the officers in the prison Gen_40:6, he could not get rid of the feeling that the twofold dream portended some momentous event. “The scribes” - the hieroglyphs, who belonged to the priestly caste, and whose primary business was to make hieroglyphic and other inscriptions; while they were accustomed to consult the stars, interpret dreams, practise soothsaying, and pursue the other occult arts. The sages; whose chief business was the cultivation of the various arts above mentioned, while the engraving or inscribing department strictly belonged to the hieroglyphs or scribes. “His dream;” the twofold dream. “Interpreted them” - the two dreams.

CLARKE, "Two full years - shenathayim�yamim, two years of days, two שנתים�ימיםcomplete solar revolutions, after the events mentioned in the preceding chapter.

The river - The Nile, the cause of the fertility of Egypt.

GILL, "IntroductionINTRODUCTION TO GENESIS 41

In this chapter are related Pharaoh's dreams, which his magicians could not interpret, Genesis 41:1, upon which the chief butler now remembering Joseph, recommended him to Pharaoh as an interpreter, having had an happy experience of him as such himself, Genesis 41:10, when Joseph was sent for out of prison; and Pharaoh having related his dreams, he interpreted them of seven years of plenty, and seven years of famine, that should be in the land of Egypt, Genesis 41:14; and having done, he gave his advice to provide in the years of plenty against the years of famine, and proposed a scheme for doing it, which was approved of by Pharaoh and his ministers, Genesis 41:33; and Joseph himself was pitched upon as the most proper person to execute it, and was appointed chief over the kingdom next to Pharaoh, who gave him a new name and a wife upon this occasion, Genesis 41:38; accordingly, in the years of plenty he took a tour throughout the whole land, and gathered and laid up food in vast quantities in every city, Genesis 41:46; an account is given of two sons born to Joseph, and of their names, Genesis 41:50; and of the seven years of famine, beginning to come on at the end of the seven years of plenty, which brought great distress on the land of Egypt, and the countries round about, who all came to Joseph to buy corn, Genesis 41:53.

Verse 1And it came to pass at the end of two full years,.... It is not a clear case, as Aben Ezra observes, from whence these years are to be reckoned, whether from the time of Joseph's being put into prison, or from the time that the chief butler was taken out of it; the latter seems more probable, and better connects this and the preceding chapter:

that Pharaoh dreamed, and, behold, he stood by the river; it seemed to him, in his dream, as if he stood near the river Nile, or some canal or flow of water cut out of that river.

HAWKER, "In this Chapter we behold the workings of GOD’S providence concerning Joseph and his household, more plainly opened to our view, and the great events leading to his own welfare, and the preservation of his Father’s family, beginning to unfold themselves, as the leading cause, for which the LORD permitted his being sold as a dare, and carried down into Egypt. The ability which Joseph had displayed, in the interpretation of dreams, in the instance of the chief butler and chief baker, raised his reputation in the court of Pharaoh; king of Egypt; and a case soon after occurring, which the LORD in his providence had so ordered that Pharaoh himself should be exercised with a dream, which none of the wise men of his court could interpret: Joseph is sent for; he explains to Pharaoh the dream; the event is found to correspond; and in consequence, Joseph is advanced to the highest dignity in the kingdom, next to Pharaoh: Joseph’s marriage, and children, are also noticed in this Chapter, together with the equity and wisdom of his administration under Pharaoh, which endears him to the

Egyptians. Gen_41:1

Observe the HOLY GHOST is particular in remarking the long delay of Joseph’s deliverance from the prison. It was two full years after the chief butler’s restoration. David observes upon it, Psa_105:19. And how sweetly doth the apostle reason upon the same subject: Heb_10:36-39.

HE�RY 1-8, "Observe, 1. The delay of Joseph's enlargement. It was not till the end of two full years (Gen_41:1); so long he waited after he had entrusted the chief butler with his case and began to have some prospect of relief. Note, We have need of patience, not only bearing, but waiting, patience. Joseph lay in prison until the time that his word came, Psa_105:19. There is a time set for the deliverance of God's people; that time will come, though it seem to tarry; and, when it comes, it will appear to have been the best time, and therefore we ought to wait for it (Hab_2:3), and not think two full years too long to continue waiting. 2. The means of Joseph's enlargement, which were Pharaoh's dreams, here related. If we were to look upon them as ordinary dreams, we might observe from them the follies and absurdities of a roving working fancy, how it represents to itself tame cows as beasts of prey (nay, more ravenous than any, eating up those of their own kind), and ears of corn as devouring one another. Surely in the multitude of dreams, nay, even in one dream, there are divers vanities, Ecc_5:7. Now that God no longer speaks to us in that way, I think it is no matter how little we either heed them or tell them. Foolish dreams related can make no better than foolish talk. But these dreams which Pharaoh dreamed carried their own evidence with them that they were sent of God; and therefore, when he awoke, his spirit was troubled, Gen_41:8. It cannot but put us into a concern to receive any extraordinary message from heaven, because we are conscious to ourselves that we have no reason to expect any good tidings thence. His magicians were puzzled, the rules of their art failed them: these dreams of Pharaoh, it seems, did not fall within the compass of them, so that they could not offer at the interpretation of them. This was to make Joseph's performance by the Spirit of God the more admirable. Human reason, prudence, and foresight, must be nonplussed, that divine revelation may appear the more glorious in the contrivance of our redemption, 1Co_2:13, 1Co_2:14. Compare with this story, Dan_2:27; Dan_4:7; Dan_5:8. Joseph's own dreams were the occasion of his troubles, and now Pharaoh's dreams were the occasion of his enlargement.

JAMISO�, "Gen_41:1-24. Pharaoh’s dream.

at the end of two full years— It is not certain whether these years are reckoned from the beginning of Joseph’s imprisonment, or from the events described in the preceding chapter - most likely the latter. What a long time for Joseph to experience the sickness of hope deferred! But the time of his enlargement came when he had sufficiently learned the lessons of God designed for him; and the plans of Providence were matured.

Pharaoh dreamed— “Pharaoh,” from an Egyptian word Phre, signifying the “sun,”was the official title of the kings of that country. The prince, who occupied the throne of Egypt, was Aphophis, one of the Memphite kings, whose capital was On or Heliopolis, and who is universally acknowledged to have been a patriot king. Between the arrival of Abraham and the appearance of Joseph in that country, somewhat more than two

centuries had elapsed. Kings sleep and dream, as well as their subjects. And this Pharaoh had two dreams in one night so singular and so similar, so distinct and so apparently significant, so coherent and vividly impressed on his memory, that his spirit was troubled.

K&D 1-6, "Pharaoh's Dreams and Their Interpretation. - Two full years afterwards

ימים) accus. “in days,” as in Gen_29:14) Pharaoh had a dream. He was standing by the

Nile, and saw seven fine fat cows ascend from the Nile and feed in the Nile-grass (חו� an Egyptian word); and behind them seven others, ugly (according to Gen_41:19,

unparalleled in their ugliness), lean (�שר ��ות “thin in flesh,” for which we find in Gen_

41:19 �ות� “fallen away,” and �שר withered in flesh, fleshless), which placed ר�ותthemselves beside those fat ones on the brink of the Nile and devoured them, without there being any effect to show that they had eaten them. He then awoke, but fell asleep again and had a second, similar dream: seven fat (Gen_41:22, full) and fine ears grew upon one blade, and were swallowed up by seven thin (Gen_41:23, “and hardened”)

ones, which were blasted by the east wind (קדים i.e., the S.E. wind, Chamsin, from the desert of Arabia).

CALVI�, "1.At the end of two full years (154) What anxiety oppressed the mind of

the holy man during this time, each of us may conjecture from his own feeling; for

we are so tender and effeminate, that we can scarcely bear to be put off for a short

time. The Lord exercised his servant not only by a delay of long continuance, but

also by another kind of temptation, because he took all human grounds of hope

away from him: therefore Moses puts “years of days” for complete and full years.

That we may better understand the invincible nature of his fortitude, we must also

notice that winding course of divine providence, of which I have spoken, and by

which Joseph was led about, till he rose into notice with the king. In the king’s

dream, this is worthy to be observed in the first place, that God sometimes deigns to

present his oracles even to unbelieving and profane men. It was certainly a singular

honor to be instructed concerning an event yet fourteen years future: for truly the

will of God was manifested to Pharaoh, just as if he had been taught by the word,

except that the interpretation of it was to be sought elsewhere. And although God

designs his word especially for the Church, yet it ought not to be deemed absurd

that he sometimes admits even aliens into his school, though for an inferior end. The

doctrine which leads to the hope of eternal life belongs to the Church; while the

children of this world are only taught, incidentally, concerning the state of the

present life. If we observe this distinction, we shall not wonder that some oracles are

common to profane and heathen men, though the Church possesses the spiritual

doctrine of life, as the treasure of its own inheritance. That another dream

succeeded to the former, arose from two causes; for God both designed to rouse the

mind of Pharaoh to more diligent inquiry, and to add more light to a vision which

was obscure. In short, he follows the same course in this dream which he does in his

daily method of procedure; for he repeats a second time what he has before

delivered, and sometimes inculcates still more frequently, not only that the doctrine

may penetrate more deeply into men’s hearts, and thus affect them the more; but

also that he may render it more familiar to their minds. That by the second dream

God designed to illustrate more fully what was obscure in the first, appears from

this, that the figure used was more appropriate to the subject revealed. At first,

Pharaoh saw fat cows devoured by lean ones. This did not so clearly prefigure the

seven years’ abundance, and as many years of want in corn and other seeds, as the

vision of the ears of corn did: for the similitude, in the latter case, better agrees with

the thing represented.

BE�SO�, "Genesis 41:1. At the end of two full years — After the butler’s

restoration to his place. �o doubt Joseph was some considerable time in prison

before the keeper of the prison would so far trust him as to commit the other

prisoners, especially the state prisoners, to his charge; and he was some time

confined with them. Yet two years more pass away before his deliverance came. By

this great and long-continued humiliation and trial, he was prepared for the

extraordinary exaltation which God designed for him.

COFFMA�, "Introduction

This long chapter is the record of the fifth series in the [~toledowth] of Jacob and

may be entitled:

THE ELEVATIO� OF JOSEPH

The narrative naturally divides into nine paragraphs:

Pharaoh's dream (Genesis 41:1-8).

The butler remembers (Genesis 41:9-13).

Joseph appears before Pharaoh (Genesis 41:14-16).

Pharaoh tells the dream to Joseph (Genesis 41:17-24).

Joseph interprets the dream (Genesis 41:25-32).

Joseph proposes measures to cope with the coming famine (Genesis 41:33-36).

Joseph is appointed chief administrator (Genesis 41:37-45).

The seven years of plenty (Genesis 41:46-53).

The seven years of famine (Genesis 41:54-57).

"Even those who divide the sources recognize this chapter as a unified

narrative."[1] This, of course, leaves the critics little to say about it. As Peake put it,

"The narrative, for the most part, needs no comment!"[2] Perhaps the most

impressive thing about the chapter is its perfect fulfillment of the pattern reaching

all the way back to the double dream of Joseph (Genesis 37), the dream that foretold

the very events centering around this double dream of Pharaoh, a dream which

Joseph's father accurately interpreted (Genesis 37:10). That first pair of dreams was

followed by a second pair, those of the butler and the baker related in the last

chapter; and now, in this, "The providential series of double dreams concludes!"[3]

The first prophesied of the third; and the second proved a stepping stone to the

third, which is the climax of all three. Only one voice speaks throughout Genesis.

Only one power controls its events. That voice and power are those of God.

Verses 1-8

"And it came to pass at the end of two full years, that Pharaoh dreamed: and,

behold, he stood by the river. And, behold, there came up out of the river seven

kine, well-favored and fat-fleshed: and they fed in the reedgrass. And, behold, seven

other kine came up after them out of the river, and lean-fleshed, and stood by the

other kine upon the brink of the river. And the and lean-fleshed kine did eat up the

seven well-favored and fat kine. So Pharaoh awoke. And he slept and dreamed a

second time: and, behold, seven ears of grain came up upon one stalk, rank and

good. And, behold, seven ears, thin and blasted with the east wind, sprung up after

them. And the seven thin ears swallowed up the seven rank and full ears. Pharaoh

awoke, and, behold, it was a dream. And it came to pass in the morning that his

spirit was troubled; and he sent and called for all the magicians of Egypt, and all the

wise men thereof: and Pharaoh told them his dream; but there was none that could

interpret them unto Pharaoh."

"Pharaoh ..." This monarch, under whom Joseph was elevated, "was probably one

of the Hyksos rulers shortly after 1720 B.C."[4]

"Reed-grass ..." was rendered "�ile-grass"[5] by Keil and probably referred to any

lush grass growing in the vicinity of the river, which, of course, was the �ile.

"Ears of grain ..." The word here rendered "grain" is the Hebrew term [~bar], the

meaning of which is "wheat."[6]

"There was none that could interpret ..."; Genesis 41:24 gives further light on the

situation in Pharaoh's remark that, "none could declare it unto him." The evil

import of the dream seems perfectly obvious. And the skilled interpreters could

have come up with a lot of reasonable solutions, but none of them would do so!

According to the Midrash, one of the interpretations was that Pharaoh would beget

seven daughters and bury all seven of them. Another said that seven provinces

would rise in rebellion against him, etc. The meaning was that they had some

interpretations, but kept whispering around among themselves and would not tell

Pharaoh anything.[7] However it happened, Pharaoh got nothing from the

interpreters and wise men. "Thus the hand of God was upon the interpreters,

making their devices of no effect, that the revelation might come by his own chosen

instrument."[8] Keil also has a priceless word on this which he attributed to

Baumgarten:

"It is the fate of the wisdom of this world that where it suffices it is compelled to be

silent. For it belongs to the government of God to close the lips of the eloquent, and

take away the understanding of the aged" (Job 12:20).[9]

LA�GE, "1. Genesis 41:1-7. The dreams of Pharaoh.—At the end of two years

:This shows Joseph’s long imprisonment.—By the river (Lange translates—.(ימים)

By the �ile).—The �ile, as is well known, is the condition on which Egypt’s

fruitfulness depends. Its overflowing fertilizes the soil, and when it does not occur,

the crops fail.—Seven well-favored kine.—On the one hand was the male kine, a

symbol of the �ile (Diod. Sic. i51), and especially sacred to their god Osiris, who

invented agriculture (Diod. i21). The bullock was a symbol of Osiris, whose name

was also given by the Egyptian priests to the �ile (Plutarch:De Iside, 33, 39, 43). On

the other hand, the female kine, in the Egyptian symbolical language, was the

symbol of the earth, of agriculture, and of the sustenance derived from it (Clemens

Alex.Strom. v. p567). This agrees with the representation of Isis, who was

worshipped as the goddess of the all-nourishing earth (Macrob. “Saturn,” i20), or of

the earth fertilized by the �ile (Plutarch:De Iside, 38). The cow was specially sacred

to her, and she was pictured with horns (Herod. ii41). Her symbol was the kine. “Isis

was, at the same time, goddess of the moon which determined the year. In

hieroglyphic writing, her picture denoted the year.” Knobel. Seven well-favored

kine rising out of the �ile were, therefore, pictures of a seven-fold appearance of the

soil made fruitful by the �ile.—Seven other kine came up, ill-favored.—Lit, thin (

Genesis 41:19), lank, lean-fleshed. They follow these well-favored ones, and appear

right by their side—a typical expression of the fact that the years of famine are to

follow close upon the years of plenty.—And dreamed the second time.—“According

to the ancient art of dream-interpretation, dreams that tare repeated within a short

time have the same meaning; the repetition was to awake attention and secure

confidence (Artemidorus:Oneirocrit. 4, 27). Knobel.—Seven ears of corn came up

upon one stalk.—According to Knobel, the coming up upon one stalk is to denote

the immediate connection of the respective heptades. But then the same thing would

have been mentioned in respect to the seven thin ears. The plentiful branching of the

principal stalk into separate spears and ears, Isaiah, however, an immediate

appearance of fertility, whilst, on the contrary, the thin crop does not spread, but

comes up in separate and slender stalks.—Blasted with the east wind.—With the

southeast wind coming from the desert—the wind called chamsin.—It was a

dream.—It was obvious to Pharaoh from both dreams that there was in them

something very important; but the imagery had been so vivid that he awakes with

conscious surprise at finding it a dream. Knobel: “A beautiful series of symbols: the

�ile the source of fertility, cows as representing fertility itself, and ears of corn as

the result.”

ELLICOTT, "(1) Pharaoh dreamed.—After two years spent in the prison, the time

has now come for Joseph’s elevation to power; and it is to be noticed that this was

not brought about by those arts by which men usually attain to greatness, such as

statesmanship, or military skill; nor was it by accident, but according to the Biblical

rule, by the direct intervention of Providence. Just as centuries afterwards, Daniel

rose to high office at Babylon by God making known to him the dream of

�ebuchadnezzar; so here, the transplantation of Israel into Egypt is brought about

by the revelation to Joseph of “what was to be hereafter.”

The river.—Heb., Yeor, the Egyptian word for “great river.” It is the usual name in

the Bible for the �ile, but is used for the Tigris in Daniel 12:5-6, and for any large

river in Job 28:10. The Pharaoh in Those reign Joseph became governor of Egypt, is

generally supposed to have been Apophis, the most famous of the shepherd kings.

But Canon Cook, in his Essay, On the bearings of Egyptian History upon the

Pentateuch, after carefully reviewing the whole subject, decides in favour of King

Amenemha III., the greatest monarch of the noble twelfth dynasty, and the last king

of all Egypt.

CO�STABLE, "Verses 1-8

The "magicians" were "men of the priestly caste, who occupied themselves with the

sacred arts and sciences of the Egyptians, the hieroglyphic writings, astrology, the

interpretation of dreams, the foretelling of events, magic, and conjuring, and who

were regarded as the possessors of secret arts (vid. Ex. vii11) and the wise men of

the nation." [�ote: Keil and Delitzsch, 1:349.]

Divination tries to understand the future, and magic seeks to control it. God

withheld the Egyptian diviners from comprehending the meaning of Pharaoh"s

dreams even though the clue to their interpretation lay in the religious symbols of

Egypt.

"For the cow was the symbol of Isis, the goddess of the all-sustaining earth, and in

the hieroglyphics it represents the earth, agriculture, and food; and the �ile, by its

overflowing, was the source of fertility of the land." [�ote: Ibid.]

Yet these symbols had multiple meanings to the Egyptians, which probably accounts

for the difficulty of interpretation. [�ote: Wenham, Genesis 16-50 , p391.]

"Seven-year famines were a familiar feature of life in the ancient �ear East." [�ote:

Ibid, p398.]

PETT, "Verses 1-4

Joseph Is Called Before Pharaoh and Interprets His Dreams - He Is Made Vizier

(Genesis 41:1-57)

Genesis 41:1-4

‘And it happened at the end of two full years that Pharaoh dreamed, and behold he

stood by the River �ile, and behold there came up out of the �ile seven cows, well-

favoured and fat-fleshed, and they fed in the reed grass. And behold seven other

cows came up after them out of the �ile, gaunt and thin and bony, and stood by the

other cows on the brink of the �ile. And the gaunt, thin and bony cows ate up the

seven well-favoured and fat-fleshed. So Pharaoh awoke.’

Pharaoh, the great king of Egypt, was looked on as a god by the people of Egypt. To

them he was Horus, son of Osiris the sun god, and on his death would indeed

become Osiris, as his successor became Horus. He was relatively unapproachable

except by his high officials, and had despotic powers.

We do not know which Pharaoh this was. There are indications which suggest that

he must have reigned before the Asiatic Hyksos, the ‘rulers of foreign lands’, took

over the Lower part of Egypt including the �ile delta (c. 1720 BC), ruling there for

well over a hundred years. We shall refer to these as we come to them in the

narrative. Others, however, feel that the account is best explained by assuming that

this Pharaoh was one of the Hyksos rulers, in which case the above comments will

not apply. The Hyksos were not worshippers of Ra.

Pharaoh dreams a dream. First seven fat cows come out of the �ile and they eat the

reed grass. Then seven thin and bony cows come out of the �ile and they eat the

seven fat cows for there is no reed grass. Seven is the number of divine

completeness. Such dreams were considered to portend good or evil and he would be

somewhat disturbed and determined to discover the meaning of the dream. But

before morning came he dreamed a second time.

“The River �ile.” This translates ye’or which is an Egyptian loan word for river

and is almost always used, and rarely otherwise, when the River �ile is in mind. We

have thus translated ‘the �ile’.

EXPOSITOR'S BIBLE COMME�TARY, "PHARAOH’S DREAMS

Genesis 41:1-57

"Thus saith the Lord, that frustrateth the tokens of the liars and maketh diviners

mad; that confirmeth the word of His servant, and performeth the counsel of His

messengers; that saith of Cyrus, He is nay shepherd, and shall perform all My

pleasure."- Isaiah 44:25; Isaiah 44:28.

THE preceding act in this great drama-the act comprising the scenes of Joseph’s

temptation, unjust imprisonment, and interpretation of his fellow-prisoners’

dreams-was written for the sake of explaining how Joseph came to be introduced to

Pharaoh. Other friendships may have been formed in the prison, and other threads

may have been spun which went to make up the life of Joseph, but this only is

pursued. For a time, however, there seemed very little prospect that this would

prove to be the thread on which his destiny hung. Joseph made a touching appeal to

the Chief Butler: "yet did not the Chief Butler remember Joseph, but forgat him."

You can see him in the joy of his release affectionately pressing Joseph’s hand as the

king’s messengers knocked off his fetters. You can see him assuring Joseph, by his

farewell look, that he might trust him; mistaking mere elation at his own release for

warmth of feeling towards Joseph, though perhaps even already feeling just the

slightest touch of awkwardness at being seen on such intimate terms with a Hebrew

slave. How could he, when in the palace of Pharaoh and decorated with the insignia

of his office and surrounded by courtiers, break through the formal etiquette of the

place? What with the pleasant congratulations of old friends, and the accumulation

of business since he had been imprisoned, and the excitement of restoration from so

low and hopeless to so high and busy a position, the promise to Joseph is obliterated

from his mind. If it once or twice recurs to his memory, he persuades himself he is

waiting for a good opening to mention Joseph. It would perhaps be unwarrantable

to say that he admits the idea that he is in no way indebted to Joseph, since all that

Joseph had done was to interpret, but by no means to determine, his fate.

The analogy which we could not help seeing between Joseph’s relation to his fellow-

prisoners, and our Lord’s relation to us, pursues us here. For does not the bond

between us and Him seem often very slender, when once we have received from Him

the knowledge of the King’s goodwill, and find ourselves set in a place of security?

Is not Christ with many a mere stepping-stone for their own advancement, and of

interest only so long as they are in anxiety about their own fate? Their regard for

Him seems abruptly to terminate as soon as they are ushered to freer air. Brought

for a while into contact with Him, the very peace and prosperity which that

intercourse has introduced them to become opiates to dull their memory and their

gratitude. They have received all they at present desire, they have no more dreams,

their life has become so plain and simple and glad that they need no interpreter.

They seem to regard Him no more than an official is regarded who is set to

discharge to all comers some duty for which he is paid; who mingles no love with his

work, and from whom they would receive the same benefits whether he had any

personal interest in them or no. But there is no Christianity where there is no loving

remembrance of Christ. If your contact with Him has not made Him your Friend

whom you can by no possibility forget, you have missed the best result of your

introduction to Him. It makes one think meanly of the Chief Butler that such a

personality as Joseph’s had not more deeply impressed him-that everything he

heard and saw among the courtiers did not make him say to himself: There is a

friend of mine, in prison hard by, that for beauty, wisdom, and vivacity would more

than match the finest of you all. And it says very little for us if we can have known

anything of Christ without seeing that in Him we have what is nowhere else, and

without finding that He has become the necessity of our life to whom we turn at

every point.

But, as things turned out, it was perhaps as well for Joseph that his promising

friend did forget him. For, supposing the Chief Butler had overcome his natural

reluctance to increase his own indebtedness to Pharaoh by interceding for a friend,

supposing he had been willing to risk the friendship of the Captain of the Guard by

interfering in so delicate a matter, and supposing Pharaoh had been willing to listen

to him, what would have been the result? Probably that Joseph would have been

sold away to the quarries, for certainly he could not have been restored to

Potiphar’s house; or, at the most, he might have received his liberty, and a free pass

out of Egypt. That is to say, he would have obtained liberty to return to sheep-

shearing and cattle-dealing and checkmating his brothers’ plots. In any probable

case his career would have tended rather towards obscurity than towards the

fulfilment of his dreams.

There seems equal reason to congratulate Joseph on his friend’s forgetfulness, when

we consider its probable effects, not on his career, but on his character. When he

was left in prison after so sudden and exciting an incursion of the outer world as the

king’s messengers would make, his mind must have run chiefly in two lines of

thought. �aturally he would feel some envy of the man who was being restored; and

when day after day passed and more than the former monotony of prison routine

palled on his spirit; when he found how completely he was forgotten, and how

friendless and lone a creature he was in that strange land where things had gone so

mysteriously against him; when he saw before him no other fate than that which he

had seen befall so many a slave thrown into a dungeon at his master’s pleasure and

never more heard of, he must have been sorely tempted to hate the whole world, and

especially those brethren who had been the beginning of all his misfortunes. Had

there been any selfishness in solution in Joseph’s character, this is the point at

which it would have quickly crystallized into permanent forms. For nothing more

certainly elicits and confirms selfishness than bad treatment. But from his conduct

on his release, we see clearly enough that through all this trying time his heroism

was not only that of the strong man who vows that though the whole world is

against him the day will come when the world shall have need of him, but of the

saint of God in whom suffering and injustice leave no bitterness against his fellows,

nor even provoke one slightest morbid utterance.

But another process must have been going on in Joseph’s mind at the same time. He

must have felt that it was a very serious thing that he had been called upon to do in

interpreting God’s will to his fellow-prisoners. �o doubt he fell into it quite

naturally, and aptly, because it was liker his proper vocation, and more of his

character could come out in it than in anything he had yet done. Still, to be mixed

up thus with matters of life and death concerning other people, and to have men of

practical ability and experience and high position listening to him as to an oracle,

and to find that in very truth a great power was committed to him, was calculated to

have some considerable result one way or other on Joseph. And these two years of

unrelieved and sobering obscurity cannot but be considered most opportune. For

one of two things is apt to follow the world’s first recognition of a man’s gifts. He is

either induced to pander to the world’s wonder and become artificial and strained

in all he does, so losing the spontaneity and naturalness and sincerity which

characterise the best work; or he is awed and steadied. And whether the one or the

other result follow, will depend very much on the other things that are happening to

him. In Joseph’s case it was probably well that after having made proof of his

powers he was left in such circumstances as would not only give him time for

reflection, but also give a humble and believing turn to his reflections. He was not at

once exalted to the priestly caste, nor enrolled among the wise men, nor put in any

position in which he would have been under constant temptation to display and

trifle with his power; and so he was led to the conviction that deeper even than the

joy of receiving the recognition and gratitude of men was the abiding satisfaction of

having done the thing God had given him to do.

These two years, then, during which Joseph’s active mind must necessarily have

been forced to provide food for itself, and have been thrown back upon his past

experience, seem to have been of eminent service in maturing his character. The

self-possessed dignity and ease of command which appear in him from the moment

when he is ushered into Pharaoh’s presence have their roots in these two years of

silence. As the bones of a strong man are slowly, imperceptibly knit, and gradually

take the shape and texture they retain throughout; so during these years there was

silently and secretly consolidating a character of almost unparalleled calmness and

power. One has no words to express how tantalising it must have been to Joseph to

see this Egyptian have his dreams so gladly and speedily fulfilled, while he himself,

who had so long waited on the true God, was left waiting still, and now so utterly

unbefriended that there seemed no possible way of ever again connecting himself

with the world outside the prison walls. Being pressed thus for an answer to the

question, What does God mean to make of my life? he was brought to see and to

hold as the most important truth for him, that the first concern. is, that God’s

purposes be accomplished; the second, that his own dreams be fulfilled. He was

enabled, as we shall see in the sequel, to put God truly in the first place, and to see

that by forwarding the interests of other men, even though they were but light-

minded chief butlers at a foreign court, he might be as serviceably furthering the

purposes of God, as if he were forwarding his own interests. He was compelled to

seek for some principle that would sustain and guide him in the midst of much

disappointment and perplexity, and he found it in the conviction that the essential

thing to be accomplished in this world, and to which every man must lay his

shoulder, is God’s purpose. Let that go on, and all else that should go on will go on.

And he further saw that he best fulfils God’s purpose who, without anxiety and

impatience, does the duty of the day, and gives himself without stint to the "charities

that soothe and heal and bless."

His perception of the breadth of God’s purpose, and his profound and sympathetic

and active submission to it, were qualities too rare not to be called into influential

exercise. After two years he is suddenly summoned to become God’s interpreter to

Pharaoh. The Egyptian king was in the unhappy though not uncommon position of

having a revelation from God which he could not read, intimations and

presentiments he could not interpret. To one man is given the revelation, to another

the interpretation. The official dignity of the king is respected, and to him is given

the revelation which concerns the welfare of the whole people. But to read God’s

meaning in a revelation requires a spiritual intelligence trained to sympathy with

His purposes, and such a spirit was found in Joseph alone.

The dreams of Pharaoh were thoroughly Egyptian. The marvel is, that a symbolism

so familiar to the Egyptian eye should not have been easily legible to even the most

slenderly gifted of Pharaoh’s wise men. "In my dream," says the king, "behold, I

stood upon the bank of the river: and, behold, there came up out of the river seven

kine," and so on. Every land or city is proud of its river, but none has such cause to

be so as Egypt of its �ile. The country is accurately as well as poetically called "the

gift of �ile." Out of the river do really come good or bad years, fat or lean kine.

Wholly dependent on its annual rise and overflow for the irrigating and enriching of

the soil, the people worship it and love it, and at the season of its overflow give way

to the most rapturous expressions of joy. The cow also was reverenced as the symbol

of the earth’s productive power. If then, as Joseph avers, God wished to show to

Pharaoh that seven years of plenty were approaching, this announcement could

hardly have been made plainer in the language of dreams than by showing to

Pharaoh seven well-favoured kine coming up out of the bountiful river to feed on

the meadow made richly green by its waters. If the king had been sacrificing to the

river, such a sight, familiar as it was to the dwellers by the �ile, might well have

been accepted by him as a promise of plenty in the land. But what agitated Pharaoh,

and gave him the shuddering presentiment of evil which accompanies some dreams,

was the sequel. "Behold, seven other kine came up after them, poor and very ill-

favoured and lean-fleshed, such as I never saw in all the land of Egypt for badness:

and the lean and the ill-favoured kine did eat up the first seven fat kine: and when

they had eaten them up it could not be known that they had eaten them; but they

were still ill-favoured, as at the beginning,"-a picture which to the inspired dream-

reader represented seven years of famine so grievous, that the preceding plenty

should be swallowed up and not be known. A similar image occurred to a writer

who, in describing a more recent famine in the same land, says: "The year presented

itself as a monster whose wrath must annihilate all the resources of life and all the

means of subsistence."

It tells in favour of the court magicians and wise men that not one of them offered

an interpretation of dreams to which it would certainly not have been difficult to

attach some tolerably feasible interpretation. Probably these men were as yet sincere

devotees of astrology and occult science, and not the mere jugglers and charlatans

their successors seem to have become. When men cannot make out the purpose of

God regarding the future of the race, it is not wonderful that they should endeavour

to catch the faintest, most broken echo of His voice to the world, wherever they can

find it. �ow there is a wide region, a borderland between the two worlds of spirit

and of matter, in which are found a great many mysterious phenomena which

cannot be explained by any known laws of nature, and through which men fancy

they get nearer to the spiritual world. There are many singular and startling

appearances, coincidences, forebodings, premonitions which men have always been

attracted towards, and which they have considered as open ways of communication

between God and man. There are dreams, visions, strange apprehensions, freaks of

memory, and other mental phenomena, which, when all classed together, assorted,

and skilfully applied to the reading of the future, once formed quite a science by

itself. When men have no word from God to depend upon, no knowledge at all of

where either the race or individuals are going to, they will eagerly grasp at anything

that even seems to shed a ray of light on their future. We for the most part make

light of that whole category of phenomena, because we have a more sure word of

prophecy by which, as with a light in a dark place, we can tell where our next step

should be, and what the end shall be. But invariably in heathen countries, where no

guiding Spirit of God was believed in, and where the absence of His revealed will

left numberless points of duty doubtful and all the future dark, there existed in lieu

of this a class of persons who, under one name or other, undertook to satisfy the

craving of men to see into the future, to forewarn them of danger, and advise them

regarding matters of conduct and affairs of state.

At various points of the history of God’s revelation these professors of occult science

appear. In each case a profound impression is made by the superior wisdom or

power displayed by the "wise men" of God. But in reading the accounts we have of

these collisions between the wisdom of God and that of the magicians, a slight

feeling of uneasiness sometimes enters the mind. You may feel that these wonders of

Joseph, Moses, and Daniel have a romantic air about them, and you feel, perhaps, a

slight scruple in granting that God would lend Himself to such displays-displays so

completely out oft date in our day. But we are to consider not only that there is

nothing of the kind more certain than that dreams do sometimes even now impart

most significant warning to men; but, also, that the time in which Joseph lived was

the childhood of the world, when God had neither spoken much to men, nor could

speak much, because as yet they had not learned His language, but were only being

slowly taught it by signs suited to their capacity. If these men were to receive any

knowledge beyond what their own unaided efforts could attain, they must be taught

in a language they understood. They could not be dealt with as if they had already

attained a knowledge and a capacity which could only be theirs many centuries

after; they must be dealt with by signs and wonders which had perhaps little moral

teaching in them, but yet gave evidence of God’s nearness and power such as they

could and did understand. God thus stretched out His hand to men in the darkness,

and let them feel His strength before they could look on His face and understand His

nature.

It is the existence at the court of Pharaoh of this highly respected class of dream-

interpreters and wise men, which lends significance to the conduct of Joseph when

summoned into the royal presence. Such wisdom as he displayed in reading

Pharaoh’s visions was looked upon as attainable by means within the reach of any

man who had sufficient faculty for the science. And the first idea in the minds of the

courtiers would probably have been, had Joseph not solemnly protested against it,

that he was an adept where they were apprentices and bunglers, and that his success

was due purely to professional skill. This was of course perfectly well known to

Joseph, who for a number of years had been familiar with the ideas prevalent at the

court of Pharaoh; and he might have argued that there could be no great harm in at

least effecting his deliverance from an unjust imprisonment by allowing Pharaoh to

suppose that it was to him he was indebted for the interpretation of his dreams. But

his first word to Pharaoh is a self-renouncing exclamation: "�ot in me: God shall

give Pharaoh an answer of peace." Two years had elapsed since anything had

occurred which looked the least like the fulfilment of his own dreams, or gave him

any hope of release from prison; and now, when measuring himself with these

courtiers and feeling able to take his place with the best of them, getting again a

breath of free air and feeling once more the charm of life, and having an opening set

before his young ambition, being so suddenly transferred from a place where his

very existence seemed to be forgotten to a place where Pharaoh himself and all his

court eyed him with the intensest interest and anxiety, it is significant that he should

appear regardless of his own fate, but jealously careful of the glory of God.

Considering how jealous men commonly are of their own reputation, and how

impatiently eager to receive all the credit that is due to them for their own share in

any good that is doing, and considering of what essential importance it seemed that

Joseph should seize this opportunity of providing for his own safety and

advancement, and should use this as the tide in his affairs that led to fortune, his

words and bearing before Pharaoh undoubtedly disclose a deeply inwrought fidelity

to God, and a magnanimous patience regarding his own personal interests..

For it is extremely unlikely that in proposing to Pharaoh to set a man over this

important business of collecting corn to last through the years of famine, it

presented itself to Joseph as a conceivable result that he should be the person

appointed-he a Hebrew, a slave, a prisoner, cleaned but for the nonce, could not

suppose that Pharaoh would pass over all those tried officers and ministers of state

around him and fix upon a youth who was wholly untried, and who might, by his

different race and religion, prove obnoxious to the people. Joseph may have

expected to make interest enough with Pharaoh to secure his freedom, and possibly

some subordinate berth where he could hopefully begin the world again; but his

only allusion to himself is of a depreciatory kind, while his reference to God is

marked with a profound conviction that this is God’s doing, and that to Him is due

whatever is due. Well may the Hebrew race be proud of those men like Joseph and

Daniel, who stood in the presence of foreign monarchs in a spirit of perfect fidelity

to God, commanding the respect of all, and clothed with the dignity and simplicity

which that fidelity imparted. It matters not to Joseph that there may perhaps be

none in that land who can appreciate his fidelity to God or understand his motive. It

matters not what he may lose by it, or what he could gain by falling in with the

notions of those around him. He himself knows the real. state of the case, and will

not act untruly to his God, even though for years he seems to have been forgotten by

Him. With Daniel he says in spirit, "Let thy gifts be to thyself, and give thy rewards

to another. As for me, this secret is not revealed to me for any wisdom that I have

more than any living, but that the interpretation may be known to the king, and that

thou mayest know the thoughts of thine heart. He that revealeth secrets maketh

known to thee what shall come to pass." There is something particularly noble and

worthy of admiration in a man thus standing alone and maintaining the fullest

allegiance to God, without ostentation and with a quiet dignity and naturalness that

show he has a great fund of strength behind.

That we do not misjudge Joseph’s character or ascribe to him qualities which were

invisible to his contemporaries, is apparent from the circumstance that Pharaoh and

his advisers, with little or no hesitation, agreed that to no man could they more

safely entrust their country in this emergency. The mere personal charm of Joseph

might have won over those experienced advisers of the crown to make compensation

for his imprisonment by an unusually handsome reward, but no mere attractiveness

of person and manner, nor even the unquestionable guilelessness of his bearing,

could have induced them to put such an affair as this into his hands. Plainly they

were impressed with Joseph; almost supernaturally impressed, and felt God

through him. He stood before them as one mysteriously appearing in their

emergency, sent out of unthought-of quarters to warn and save them. Happily there

was as yet no jealousy of the God of the Hebrews, nor any exclusiveness on the part

of the chosen people: Pharaoh and Joseph alike felt that there was one God over all

and through all. And it was Joseph’s self-abnegating sympathy with the purposes of

this Supreme God that made him a transparent medium, so that in his presence the

Egyptians felt themselves in the presence of God. It is so always. Influence in the

long run belongs to those who rid their minds of all private aims, and get close to the

great centre in which all the race meets and is cared for. Men feel themselves safe

with the unselfish, with persons in whom they meet principle, justice, truth, love,

God. We are unattractive, useless, uninfluential, just because we are still childishly

craving a private and selfish good. We know that a life which does not pour itself

freely into the common stream of public good is lost in dry and sterile sands. We

know that a life spent upon self is contemptible, barren, empty, yet how slowly do

we come to the attitude of Joseph, who watched for the fulfilment of God’s

purposes, and found his happiness in forwarding what God designed for the people.

BI 1-8, "Pharaoh dreamed

Pharaoh’s dream

I. THAT APPARENTLY INSIGNIFICANT EVENTS MAY OFTEN GROW INTO AN IMPORTANT PART OF THE WORLD’S HISTORY.

II. THAT GOD CHOOSES THE INSTRUMENTS OF REVELATION ACCORDING TO HIS OWN GOOD PLEASURE.

III. THAT GOD CAN SUDDENLY ARREST THE ATTENTION OF THOSE WHO ARE THE FARTHEST REMOVED FROM EVERY EARTHLY FEAR. (T. H. Leale)

Pharaoh’s dream and its interpretation

I. THE SUMMONING OF JOSEPH TO INTERPRET PHARAOH’S DREAM.

1. The long waiting of Joseph before he attained his emancipation.

2. The wisdom of this delay in respect of Joseph’s circumstances.

3. Pharaoh’s prophetic dream.

4. The chief butler’s forgetfulness.

II. THE INTERPRETATION OF THE DREAM.

1. The graceful way in which Joseph refers all to God.

2. Joseph’s calmness, produced by the consciousness of God’s presence.

3. Joseph’s plan in the interpretation of the dream. It was simply a providential foresight for the future. (F. W. Robertson, M. A.)

The dream of Pharaoh

1. The dream was formed of elements with which the dreamer was somewhat familiar.

2. The dream was a Divine communication to the mind of a heathen.

3. The dream brought trouble into the heart of a monarch.

4. The dream could only be interpreted by a devout Theist.

I. THE REVOLUTIONS OF PROVIDENCE. Alternations mark the earthly history of the human world.

1. They tend to promote our spiritual discipline.

2. They remind us of the activity of God.

3. They tend to inspire us with a sense of our dependence upon

Him.

4. This method tends, moreover, to give a meaning to the Bible.

5. This method often prepares the mind to receive the truths of the Bible.

II. THE ADVANTAGES OF WISDOM.

1. It invested Joseph with a chastened humility of soul.

2. It enabled Joseph to solve the distressing inquiries of the monarch.

3. It exalted Joseph to supremacy in the kingdom.

III. THE DUTY OF RULERS. They should be—

1. Philanthropic.

2. Forecasting.

3. Economical.

Lessons:

1. How great is the Governor of the world.

2. How worthless the world is without religion.

3. How important to be in fellowship with the great God. (Homilist.)

An episode in a nation’s history

Imperfect as human monarchs are, and sometimes corrupt, they are beneficial to society. A government must be very rotten if it is not better than anarchy. Hence, for the most part, God designs to act through kings, and permits them to be His ministers. God has a secret to make known to Egypt, viz., tidings of approaching scarcity; and since Pharaoh is on the throne, the communication shall be made to him.

I. A MAN-MADE KING IS, AT THE BEST, IMPOTENT.

1. A dream is enough to terrify him. Yet is not this cowardly? Why should the great Pharaoh be alarmed by a night-vision? Has he not an enormous army at his back? Ah, verily, there is another Power, active, mightier, more august, hedging him on every side! What if this strange Power should be unfriendly! No wonder that Pharaoh’s knees tremble. He is like a fly upon the unseen mechanism of the universe. He is but a waif upon the stormy Atlantic. What is this all-surrounding Power? Possibly it may be God!

2. Further, he is a very dependent man. He cannot do without astrologers, magicians, butlers, and bakers. No; it would not do for the king to be independent. The temptation to play the tyrant would be irresistible. He is only one part of the social system, though it may be the most prominent.

3. The king is dependent upon the most obscure in his kingdom. On an imprisoned slave Pharaoh and all Egypt have to depend. Verily nobleness and worth may be found in the lowliest lot!

II. THE RING IS AN ALLY OF GOD.

1. Joseph’s first utterance was to acknowledge God. In substance he says, “I am powerless; God can meet the case.” Hers was a great opportunity for ostentation, self-display. His bearing is calm, princely, royal. Of himself he can do nothing; but he has brought the true God into court, and “with God nothing is impossible.”

2. This was an act of heroic faith. Joseph stood alone in that awestruck assembly. Magnates, officers, stewards, magicians, all were worshippers of Egypt’s countless idols. To disparage the ancient idols, powerful for long ages, were perilous to a young man and a foreigner.

III. THE REAL KING IS TRAINED IN ADVERSITY.

1. It is clear that Joseph was master of the situation. Etymologically, the word king means “the man that knows.” It was this that made Elijah great and powerful in the face of idolatrous Israel. This gave Daniel sovereign influence in the Chaldean court. This made Luther a monarch among men. “Them that honour Me, I will honour.”

2. For this royal position Joseph had been skilfully trained.

IV. THE REAL KING IS SUPREME IN EVERY EMERGENCY. Most sailors can steer the ship in fine weather; it requires a real pilot to steer safely through a storm. Pharaoh might do well enough at the helm of affairs, so long as harvests were copious, and the nation was well fed. But in presence of a night-vision, Pharaoh lost his balance; in presence of a famine, Pharaoh was staggered. (J. Dickerson Davies, M. A.)

Kine and corn

I. THE VICISSITUDES OF LIFE. Prosperity and adversity succeed each other. Life generally is as variable as an April day. If a man has seven years of uninterrupted happiness, he must not expect that it will continue much longer. The most prosperous men are liable to surprises. Families that have for years been free from sickness or bereavemant may suddenly be overshadowed by the angel of death. Hopes may be blighted when they are near fulfilment, and pleasure may be followed by severe and protracted trial.

II. THE OVER-RULING PROVIDENCE OF GOD. Whatever may be the opinions held by some, we say unhesitatingly that God has the affairs of all nations and of all men under His immediate control; that He gives or withholds, as seemeth good unto Him, but always in a way consistent with human freedom. And He invites our confidence.

III. THE DUTY OF USING THE PRESENT WELL. Although we are not to be overanxious about the future, we are not to disregard it altogether. We cannot tell what demands may be made upon our resources. We must provide, as far as possible, against sickness and adversity. We must not ignore the claims of others. (F. J. Austin.)

A perplexing dream

This dream will appear to many but a jumble of incoherent ideas, which no wise man would retain in his memory. What other man ever thought, even in a dream, of kine, or of ears of corn, eating one another? Yet it is certain that this dream came from God, and that it was an intimation of future events, of exceedingly important consequence, both to the Egyptian nation, and to all the neighboring nations, and even to the church of God. “God’s ways are not as our ways,” nor ought we to measure His providential administration by our own rules. He discovers His mind in the manner best fitted to serve His purpose. It was not the will of God that Pharaoh should understand his own dream, till it was explained by a heaven-taught interpreter. If the meaning had been so plain, that it could have been explained by the wise men of Egypt, the design for which it was sent to Pharaoh would not have been gained. It was for Joseph’s sake, and for the sake of his father’s house, that Pharaoh dreamed, and that his dream required such an interpreter as Joseph. There are dreams and visions recorded in many places of the Bible, that appear to our narrow minds as dark as this dream of Pharaoh. God hath His reasons for choosing to deliver many parts of his mind in dark figures, which we would need a Joseph to interpret. But to allege that any part of Scripture ought to have been

plainer than it is, would be daringly presumptuous. Every part of it was dictated to the holy men of God by that wisdom which cannot err. Every censure of the Divine wisdom must he folly and blasphemy. The darkest portion of Scripture was not written in vain. (G. Lawson, D. D.)

Importance attached to dreams

It cannot be surprising that men in all ages and countries should have attached a great importance to dreams. When the functions of the soul seem fettered, and the images of the mind appear dissolved in floating phantoms, it was thought that the direct interference of the Deity alone could give strength and direction to the relaxed faculties; that if in such a state distinct and clearly circumscribed forms were perceived, they must have a higher tendency; and that their meaning is as mysterious as their origin is supernatural. Eastern nations especially, endowed as they are with a luxurious imagination, and carried away by a love of symbolism, searched the import of dreams with eager and serious anxiety. The Egyptians and Chaldeans were foremost in the cultivation of this branch of knowledge; they developed the explanation of dreams into a complete science; the interpreters of dreams were held in the most distinguished honour; they were regarded as being favoured with the highest order of wisdom, and even with divine inspiration; they surrounded the throne of the king, accompanied the expedition of the general, and often exercised a decisive influence in the most important deliberations. But the Greeks and Romans were not less scrupulous in this respect. That dreams come from Jupiter, is a maxim already pronounced by Homer; but they were considered significant only if occurring in the last third of the night, when dawn is near; persons in distress or difficulties slept in temples, in the hope of obtaining prophetic dreams which might indicate the means of rescue; men afflicted with illness especially resorted to this expedient, in the belief that AEsculapius would reveal to them the proper remedies; and Alexander the Great actually fancied he saw, in a dream, the herb which cured the wound of Ptolemy, his friend and relation. But how deeply the faith in the reality of dreams were rooted among the ancient nations is manifest from She views entertained by the Hebrews on this subject. Dreams grew in importance among the Hebrews in the course of centuries, and after the Babylonian captivity they were classified in a complete system; they were regarded either as auspicious or ominous; harassing or frightful visions were expiated by fasts and prayer; and Philo wrote an elaborate treatise, in two books, to prove that dreams are sent by God. It could not fail, that these decided notions, on a subject so vague and uncertain, caused serious abuses, chiefly from two sides; from weak-minded dreamers, who were often tortured by visionary misfortunes, and from cunning interpreters, who knew how to take advantages of such imbecility; but sometimes, also, from wicked schemers, who made real or pretended dreams the pretext of base and selfish plans; as Flavius Josephus did, when, by treachery and cowardice, he saved his life by passing over into the camp of the enemies. Jesus Sirach, therefore, though acknowledging that some dreams are sent by God, censured severely the folly of attributing weight to all; he impressed upon his readers that many dreams are idle and empty, like the wind and the shadow, a delusion to the fool, and a phantom of deceitful hope; just as Artabanus had, long before, said to king Xerxes: “ The visions of dreams are not Divine; they most commonly hover around men respecting things which engaged their thoughts during the day”; although the superstition of his time is reflected in the legend which he narrated, how he yet was forced to acknowledge the awful sanctity of dreams. Nor has the interest in dreams ceased since that time; they have occupied the pen of many a modern psychologist; they

have given rise to some of the most beautiful works, replete with profound thought and shrewd observation; and the peculiar mystery which surrounds those remarkable phenomena, too aerial to permit of the rigid analysis of the philosopher or the man of science, will always exercise an excusable charm over the human mind. (M. M. Kalisch, Ph. D.)

2 when out of the river there came up seven cows,

sleek and fat, and they grazed among the reeds.

CLARKE, "There came up out of the river seven well-favored kine - This must certainly refer to the hippopotamus or river horse, as the circumstances of coming up out of the river and feeding in the field characterize that animal alone. The hippopotamus is the well-known inhabitant of the Nile, and frequently by night comes out of the river to feed in the fields, or in the sedge by the river side.

GILL, "And, behold, there came up out of the river seven well favoured kine, and fatfleshed,.... Seven cows or heifers, sleek, fat, and plump, goodly to look at; these seemed in the dream, as if they came out of the river, because they were fed with the fruits of the earth, which the overflowing of the river Nile, and its canals, produced:

and they fed in a meadow; adjoining to the river, where there was good pasture for them, and gives a reason of their being in so good a condition.

BE�SO�, "Genesis 41:2. There came out of the river — A just and proper emblem

this, because both the fruitfulness and barrenness of the land of Egypt depended,

under God, on the increase or diminution of the waters of that river. Well-favoured

kine, and fat-fleshed — Signifying plenty of grass, whereby they had been thus fed,

and promising milk and flesh-meat in abundance.

ELLICOTT, "(2) Kine.—The cow was regarded by the Egyptians as the symbol of

the earth, and of agriculture; and naturally both the kine and the ears of wheat rose

out of the river, because as no rain falls in Egypt, its fertility entirely depends upon

the overflow of the �ile. The cows sacred to Isis were seven in number, and in a

copy of the Ritual of the Dead, Mr. Malan (p. 192) found a picture of the seven

sacred cows with the divine bull.

HAWKER, "Magicians, so called from being considered wise men. But as the world by wisdom knew not GOD, nor ever will, so worldly wisdom will be always found to lead the heart from GOD rather than to GOD. Hence those magicians pretended to explain hidden things, interpret secrets and the like, by which they imposed upon the credulity of mankind. See Exo_9:11; Exo_8:18-19; Dan_2:1.

In a meadow.—Heb., in the marsh-grass. The word occurs only in this chapter and

in Job 8:11, where it is translated flag. It is the name of the rank herbage which

grows luxuriantly along the banks of the �ile; or, as some think, of one special kind

of marsh-grass, called by botanists cyperus esculentus.

3 After them, seven other cows, ugly and gaunt,

came up out of the �ile and stood beside those on

the riverbank.

GILL, "And, behold, seven other kine came up after them out of the river, ill favoured, and leanfleshed,.... Thin and haggard, their bones stuck out, having scarce any flesh upon them, and made a wretched figure:

and stood by the other kine; and looked so much the worse, when compared with them:

upon the brink of the river; it not being overflowed, so that there was no grass to be had, but just upon the bank, where these kept for that purpose; for the fruitfulness of Egypt was owing to the river Nile; as that overflowed or did not, there was plenty or

famine; hence both these sorts of creatures came up out of that."

4 And the cows that were ugly and gaunt ate up

the seven sleek, fat cows. Then Pharaoh woke up.

GILL, "And the ill favoured and leanfleshed kine did eat up the seven well favoured

and fat kine,.... So it seemed in the dream as if this was done, was very strange and

surprising that animals should devour one another; and especially that tame ones,

cows or heifers, should eat those of their own species, which was never known to be

done:

so Pharaoh awoke; through surprise at the strange sight he had in his dream.

5 He fell asleep again and had a second dream:

Seven heads of grain, healthy and good, were

growing on a single stalk.

GILL, "And he slept, and dreamed the second time,.... He fell asleep again quickly,

and dreamed another dream the same night, and to the same purpose, being much

of the like kind with the former:

and, behold, seven ears of corn came up upon one stalk, rank and good; which were

very uncommon even in those fruitful countries; though Dr. ShawF5 observes of

Barbary, which vied with Egypt for fruitfulness, that it sometimes happens that one

stalk of wheat will bear two ears, while each of these ears will as often shoot out into

a number of lesser ones, thereby affording a most plentiful increase.

ELLICOTT, "(5) Seven ears . . . upon one stalk.—The wheat cultivated in Egypt is

called triticum compositum, because it produces several ears upon the same stalk.

The statement of Herodotus (ii. 36), that the Egyptians regarded it as disgraceful to

feed upon wheat or barley, is disproved by the paintings in the temples, especially in

the district of Thebes, which show that it was the main crop there, and its

cultivation held in high honour. Maspero, Hist. Ancienne, p. 9, says, “In spite of

Herodotus, the usual food of the people was wheat and other cereals, which the soil

of Egypt produces in abundance.”

6 After them, seven other heads of grain

sprouted—thin and scorched by the east wind.

CLARKE, "Blasted with the east wind - It has been very properly observed that all

the mischief done to corn or fruit, by blasting, smutting, mildews, locusts, etc., is

attributed to the east wind. See Exodus 10:13; Exodus 14:21; Psalm 78:26; Ezekiel

17:10; Jonah 4:8. In Egypt it is peculiarly destructive, because it comes through the

parched deserts of Arabia, often destroying vast numbers of men and women. The

destructive nature of the simoom or smoom is mentioned by almost all travelers. Mr.

Bruce speaks of it in his Travels in Egypt. On their way to Syene, Idris their guide,

seeing one of these destroying blasts coming, cried out with a loud voice to the

company, "Fall upon your faces, for here is the simoom! I saw," says Mr. B., "from

the S. E. a haze come, in color like the purple part of the rainbow, but not so

compressed or thick. It did not occupy twenty yards in breadth, and was about

twelve feet high from the ground. It was a kind of blush upon the air, and it moved

very rapidly, for I scarce could turn to fall upon the ground, with my head

northward, when I felt the heat of its current plainly upon my face. We all lay flat

upon the ground, as if dead, till Idris told us it was blown over. The meteor or

purple haze which I saw was indeed passed, but the light air that still blew was of a

heat to threaten suffocation. for my part, I found distinctly in my breast that I had

imbibed a part of it; nor was I free from an asthmatic sensation till I had been some

months in Italy, at the bathe of Poretta, near two years afterwards." - Travels, vol.

vi., p. 462. On another occasion the whole company were made ill by one of these

pestilential blasts, so that they had scarcely strength to load their camels - ibid., p.

484. The action of this destructive wind is referred to by the Prophet Hosea 13:15; :

Though he be fruitful among his brethren, an East Wind shall come, the wind of the

Lord shall come up From The Wilderness, and his spring shall Become Dry, and his

fountain shall be Dried up: he shall spoil the treasure of all pleasant vessels.

GILL, "And, behold, seven thin ears, and blasted with the east wind,.... Which is

very fatal to corn, to dry, burn, smite, or blast it; and especially to the corn in Egypt,

whither it blew from the desert of Arabia: these

sprung up after them; after the seven full ears, in the same place the other did, or

near unto them.

COKE, "Genesis 41:6. Blasted with the east wind— To this wind, Bishop Patrick

observes, is ascribed in Scripture all the mischiefs done to corn or fruit, by blasting,

smutting, mildews, locusts, &c. Exodus 10:13-15. Psalms 78:26. Ezekiel 17:10. Jonah

4:8. It is more pernicious, in AEgygt than in other places, because it comes through

the parched desarts of Arabia. Thevenot, in his Travels, (part I. book ii. c. 34.) gives

an account that, in the year 1658, two thousand men were destroyed in a night: by

one of these blasting winds: and the same author says (ch. 80) that "these

unwholesome winds blow about Grand Cairo fifty days together from the beginning

of April, filling all around with suffocating dust."

ELLICOTT, "(6) East wind.—In Palestine the prevalent winds are those which

blow from the west or east, and the latter, coming across arid deserts, is injurious to

vegetation. In Egypt the winds generally are from the north or south, but the south-

east wind, called Chamsin, blowing from the deserts of Arabia, has even more

disastrous effects upon plants than the east wind in Palestine, and from the small

dust with which it is laden is baleful also to human life. As there are no words in

Hebrew for any except the four principal winds, this south-eastern wind may be

meant; or as kçdim, east wind, became the usual name of every wind that burned up

vegetation, the term may be employed in a general sense.

7 The thin heads of grain swallowed up the seven

healthy, full heads. Then Pharaoh woke up; it had

been a dream.

GILL, "And the seven thin ears devoured the seven rank and full ears,.... So it

appeared to Pharaoh in his dream, which must be very amazing to behold, and

unaccountable how it should be:

and Pharaoh awoke, and, behold, it was a dream; not a real fact, but a dream; yet

not a common dream, but had some important signification in it; it not vanishing

from his mind, but abode upon it, which made him conclude there was something

more than common in it, and made him very desirous to have the interpretation of

it.

K&D, "“Then Pharaoh awoke, and behold it was a dream.” The dream was so like reality, that in was only when he woke that he perceived it was a dream.

8 In the morning his mind was troubled, so he

sent for all the magicians and wise men of Egypt.

Pharaoh told them his dreams, but no one could

interpret them for him.

CLARKE, "Called for all the magicians - chartummim . The word here used חרטמים

may probably mean no more than interpreters of abstruse and difficult subjects;

and especially of the Egyptian hieroglyphics, an art which is now entirely lost. It is

most likely that the term is Egyptian, and consequently its etymology must remain

unknown to us. If Hebrew, Mr. Parkhurst's definition may be as good as any: "חרט

cheret, a pen or instrument to write or draw with, and תם tam, to perfect or

accomplish; those who were perfect in drawing their sacred, astrological, and

hieroglyphical figures or characters, and who, by means of them, pretended to

extraordinary feats, among which was the interpretation of dreams. They seem to

have been such persons as Josephus (Ant., lib. ii., c. 9, s. 2) calls וסןדסבללבפויעʇוסןדסבללבפויעʇוסןדסבללבפויעʇוסןדסבללבפויעʇ�sacred��sacred��sacred��sacred�

scribes,�or�professors�of�sacred�learning."scribes,�or�professors�of�sacred�learning."scribes,�or�professors�of�sacred�learning."scribes,�or�professors�of�sacred�learning."

Wise�men�Wise�men�Wise�men�Wise�men�---- chacameyha, the persons who, according to Porphyry, "addicted חכמיה

themselves to the worship of God and the study of wisdom, passing their whole life

in the contemplation of Divine things. Contemplation of the stars, self-purification,

arithmetic, and geometry, and singing hymns in honor of their gods, was their

continual employment." - See Dodd. It was probably among these that Pythagoras

conversed, and from whom he borrowed that modest name by which he wished his

countrymen to distinguish him, viz., ציכןףןצןעציכןףןצןעציכןףןצןעציכןףןצןע,�a�philosopher,�simply,�a�lover�of�,�a�philosopher,�simply,�a�lover�of�,�a�philosopher,�simply,�a�lover�of�,�a�philosopher,�simply,�a�lover�of�

wisdom.wisdom.wisdom.wisdom.

GILL,�"And�it�came�to�pass�in�the�morning,�that�his�spirit�was�troubled,....�With�the�GILL,�"And�it�came�to�pass�in�the�morning,�that�his�spirit�was�troubled,....�With�the�GILL,�"And�it�came�to�pass�in�the�morning,�that�his�spirit�was�troubled,....�With�the�GILL,�"And�it�came�to�pass�in�the�morning,�that�his�spirit�was�troubled,....�With�the�

thoughts�of�his�dreams;�they�were�uppermost�in�his�mind;�he�was�continually�thinking�thoughts�of�his�dreams;�they�were�uppermost�in�his�mind;�he�was�continually�thinking�thoughts�of�his�dreams;�they�were�uppermost�in�his�mind;�he�was�continually�thinking�thoughts�of�his�dreams;�they�were�uppermost�in�his�mind;�he�was�continually�thinking�

of�them;�it�was�as�if�he�had�always�the�same�images�before�him�now�awake,�as�well�as�of�them;�it�was�as�if�he�had�always�the�same�images�before�him�now�awake,�as�well�as�of�them;�it�was�as�if�he�had�always�the�same�images�before�him�now�awake,�as�well�as�of�them;�it�was�as�if�he�had�always�the�same�images�before�him�now�awake,�as�well�as�

when�asleep,�and�therefore�could�not�be�easy�without�getting�knowledge�of�the�when�asleep,�and�therefore�could�not�be�easy�without�getting�knowledge�of�the�when�asleep,�and�therefore�could�not�be�easy�without�getting�knowledge�of�the�when�asleep,�and�therefore�could�not�be�easy�without�getting�knowledge�of�the�

meaning�of�them:meaning�of�them:meaning�of�them:meaning�of�them:

and�he�sent�and�called�for�all�the�magicians�of�Egypt,�and�all�the�wise�men�thereof;�who�and�he�sent�and�called�for�all�the�magicians�of�Egypt,�and�all�the�wise�men�thereof;�who�and�he�sent�and�called�for�all�the�magicians�of�Egypt,�and�all�the�wise�men�thereof;�who�and�he�sent�and�called�for�all�the�magicians�of�Egypt,�and�all�the�wise�men�thereof;�who�

pretended�to�have�great�skill�in�the�things�of�nature,�and�in�astrology�and�other�pretended�to�have�great�skill�in�the�things�of�nature,�and�in�astrology�and�other�pretended�to�have�great�skill�in�the�things�of�nature,�and�in�astrology�and�other�pretended�to�have�great�skill�in�the�things�of�nature,�and�in�astrology�and�other�

sciences,�by�which�they�pretended�to�know�future�events,�and�to�interpret�dreams�sciences,�by�which�they�pretended�to�know�future�events,�and�to�interpret�dreams�sciences,�by�which�they�pretended�to�know�future�events,�and�to�interpret�dreams�sciences,�by�which�they�pretended�to�know�future�events,�and�to�interpret�dreams�

among�other�things;�and�show�what�they�portended,�and�what�things�would�happen�for�among�other�things;�and�show�what�they�portended,�and�what�things�would�happen�for�among�other�things;�and�show�what�they�portended,�and�what�things�would�happen�for�among�other�things;�and�show�what�they�portended,�and�what�things�would�happen�for�

the�accomplishment�of�them:the�accomplishment�of�them:the�accomplishment�of�them:the�accomplishment�of�them:

and�Pharaoh�told�them�his�dream;�both�his�dreams,�which�for�the�similarity�of�them,�and�Pharaoh�told�them�his�dream;�both�his�dreams,�which�for�the�similarity�of�them,�and�Pharaoh�told�them�his�dream;�both�his�dreams,�which�for�the�similarity�of�them,�and�Pharaoh�told�them�his�dream;�both�his�dreams,�which�for�the�similarity�of�them,�

and�there�being�so�little�interruption�between�them,�are�represented�as�one�dream;�for�and�there�being�so�little�interruption�between�them,�are�represented�as�one�dream;�for�and�there�being�so�little�interruption�between�them,�are�represented�as�one�dream;�for�and�there�being�so�little�interruption�between�them,�are�represented�as�one�dream;�for�

that�both�were�told�them�appears�by�what�follows:that�both�were�told�them�appears�by�what�follows:that�both�were�told�them�appears�by�what�follows:that�both�were�told�them�appears�by�what�follows:

but�there�was�none�that�could�interpret�them�unto�Pharaoh;�they�were�nonplussed�and�but�there�was�none�that�could�interpret�them�unto�Pharaoh;�they�were�nonplussed�and�but�there�was�none�that�could�interpret�them�unto�Pharaoh;�they�were�nonplussed�and�but�there�was�none�that�could�interpret�them�unto�Pharaoh;�they�were�nonplussed�and�

confounded,�and�did�not�know�what�to�say;�the�things�were�so�strange�and�surprising�confounded,�and�did�not�know�what�to�say;�the�things�were�so�strange�and�surprising�confounded,�and�did�not�know�what�to�say;�the�things�were�so�strange�and�surprising�confounded,�and�did�not�know�what�to�say;�the�things�were�so�strange�and�surprising�

that�he�related,�that�they�could�not�offer�any�conjectures�about�them,�or,�if�they�did,�that�he�related,�that�they�could�not�offer�any�conjectures�about�them,�or,�if�they�did,�that�he�related,�that�they�could�not�offer�any�conjectures�about�them,�or,�if�they�did,�that�he�related,�that�they�could�not�offer�any�conjectures�about�them,�or,�if�they�did,�

they�were�very�unsatisfactory�to�Pharaoh.they�were�very�unsatisfactory�to�Pharaoh.they�were�very�unsatisfactory�to�Pharaoh.they�were�very�unsatisfactory�to�Pharaoh.

JAMISON,�"JAMISON,�"JAMISON,�"JAMISON,�"he called for all the magicians of Egypt— It is not possible to define the exact distinction between “magicians” and “wise men”; but they formed different branches of a numerous body, who laid claim to supernatural skill in occult arts and sciences, in revealing mysteries, explaining portents, and, above all, interpreting dreams. Long practice had rendered them expert in devising a plausible way of getting out of every difficulty and framing an answer suitable to the occasion. But the dreams of Pharaoh baffled their united skill. Unlike their Assyrian brethren (Dan_2:4), they did not pretend to know the meaning of the symbols contained in them, and the providence of God had determined that they should all be nonplussed in the exercise of their

boasted powers, in order that the inspired wisdom of Joseph might appear the more remarkable.

K&D,�"K&D,�"K&D,�"K&D,�"Being troubled about this double dream, Pharaoh sent the next morning for all

the scribes and wise men of Egypt, to have it interpreted. יםNחרט, from חרט a stylus

(pencil), and the ίερογραµµατε[ς, men of the priestly caste, who occupied themselves with the sacred arts and sciences of the Egyptians, the hieroglyphic writings, astrology, the interpretation of dreams, the foretelling of events, magic, and conjuring, and who were regarded as the possessors of secret arts (vid., Exo_7:11) and the wise men of the nation. But not one of these could interpret it, although the clue to the interpretation was to be found in the religious symbols of Egypt. For the cow was the symbol of Isis, the goddess of the all-sustaining earth, and in the hieroglyphics it represented the earth, agriculture, and food; and the Nile, by its overflowing, was the source of the fertility of the land. But however simple the explanation of the fat and lean cows ascending out of the Nile appears to be, it is “the fate of the wisdom of this world, that where it suffices it is compelled to be silent. For it belongs to the government of God to close the lips of the eloquent, and take away the understanding of the aged (Job_12:20).” Baumgarten.

CALVIN,�"CALVIN,�"CALVIN,�"CALVIN,�"8888.In�the�morning�his�spirit�was�troubled.�A�sting�was�left�in�Pharaoh.In�the�morning�his�spirit�was�troubled.�A�sting�was�left�in�Pharaoh.In�the�morning�his�spirit�was�troubled.�A�sting�was�left�in�Pharaoh.In�the�morning�his�spirit�was�troubled.�A�sting�was�left�in�Pharaoh’’’’s�heart,�s�heart,�s�heart,�s�heart,�

that�he�might�know�that�he�had�to�deal�with�God;�for�this�anxiety�was�as�an�inward�seal�that�he�might�know�that�he�had�to�deal�with�God;�for�this�anxiety�was�as�an�inward�seal�that�he�might�know�that�he�had�to�deal�with�God;�for�this�anxiety�was�as�an�inward�seal�that�he�might�know�that�he�had�to�deal�with�God;�for�this�anxiety�was�as�an�inward�seal�

of�the�Spirit�of�God,�to�give�authenticity�to�the�dream;�although�Pharaoh�deserved�to�of�the�Spirit�of�God,�to�give�authenticity�to�the�dream;�although�Pharaoh�deserved�to�of�the�Spirit�of�God,�to�give�authenticity�to�the�dream;�although�Pharaoh�deserved�to�of�the�Spirit�of�God,�to�give�authenticity�to�the�dream;�although�Pharaoh�deserved�to�

be�deprived�of�the�advantage�of�this�revelation,�when�he�resorted�to�magicians�and�be�deprived�of�the�advantage�of�this�revelation,�when�he�resorted�to�magicians�and�be�deprived�of�the�advantage�of�this�revelation,�when�he�resorted�to�magicians�and�be�deprived�of�the�advantage�of�this�revelation,�when�he�resorted�to�magicians�and�

soothsayers,�who�were�wont�to�turn�the�truth�of�God�into�a�lie.�(soothsayers,�who�were�wont�to�turn�the�truth�of�God�into�a�lie.�(soothsayers,�who�were�wont�to�turn�the�truth�of�God�into�a�lie.�(soothsayers,�who�were�wont�to�turn�the�truth�of�God�into�a�lie.�(155155155155)�He�was�convinced�)�He�was�convinced�)�He�was�convinced�)�He�was�convinced�

by�a�secret�impulse�that�the�dream�sent�by�God�portended�something�important;�but�he�by�a�secret�impulse�that�the�dream�sent�by�God�portended�something�important;�but�he�by�a�secret�impulse�that�the�dream�sent�by�God�portended�something�important;�but�he�by�a�secret�impulse�that�the�dream�sent�by�God�portended�something�important;�but�he�

seeks�out�imposters,�who�would�darken,�by�their�fallacies,�the�light�which�was�divinely�seeks�out�imposters,�who�would�darken,�by�their�fallacies,�the�light�which�was�divinely�seeks�out�imposters,�who�would�darken,�by�their�fallacies,�the�light�which�was�divinely�seeks�out�imposters,�who�would�darken,�by�their�fallacies,�the�light�which�was�divinely�

kindled;�and�it�is�the�folly�of�the�human�mind�to�gather�to�itself�leaders�and�teachers�of�kindled;�and�it�is�the�folly�of�the�human�mind�to�gather�to�itself�leaders�and�teachers�of�kindled;�and�it�is�the�folly�of�the�human�mind�to�gather�to�itself�leaders�and�teachers�of�kindled;�and�it�is�the�folly�of�the�human�mind�to�gather�to�itself�leaders�and�teachers�of�

error.�No�doubt�he�believed�them�to�be�true�prophets;�but�because�he�voluntarily�closes�error.�No�doubt�he�believed�them�to�be�true�prophets;�but�because�he�voluntarily�closes�error.�No�doubt�he�believed�them�to�be�true�prophets;�but�because�he�voluntarily�closes�error.�No�doubt�he�believed�them�to�be�true�prophets;�but�because�he�voluntarily�closes�

his�eyes,�and�hastens�into�the�snare,�his�false�opinion�forms�no�sufficient�excuse�for�his�eyes,�and�hastens�into�the�snare,�his�false�opinion�forms�no�sufficient�excuse�for�his�eyes,�and�hastens�into�the�snare,�his�false�opinion�forms�no�sufficient�excuse�for�his�eyes,�and�hastens�into�the�snare,�his�false�opinion�forms�no�sufficient�excuse�for�

him;�otherwise�men,�by�merely�shutting�their�eyes,�might�have�some�plausible�pretext�him;�otherwise�men,�by�merely�shutting�their�eyes,�might�have�some�plausible�pretext�him;�otherwise�men,�by�merely�shutting�their�eyes,�might�have�some�plausible�pretext�him;�otherwise�men,�by�merely�shutting�their�eyes,�might�have�some�plausible�pretext�

for�mocking�God�with�impunity:�and�we�see�that�many�seek�protection�for�themselves�for�mocking�God�with�impunity:�and�we�see�that�many�seek�protection�for�themselves�for�mocking�God�with�impunity:�and�we�see�that�many�seek�protection�for�themselves�for�mocking�God�with�impunity:�and�we�see�that�many�seek�protection�for�themselves�

in�that�gross�ignorance�in�which�they�knowingly�and�purposely�involve�themselves.�in�that�gross�ignorance�in�which�they�knowingly�and�purposely�involve�themselves.�in�that�gross�ignorance�in�which�they�knowingly�and�purposely�involve�themselves.�in�that�gross�ignorance�in�which�they�knowingly�and�purposely�involve�themselves.�

Pharaoh,�therefore,�as�far�as�he�was�able,�deprived�himself�of�the�benefit�of�the�Pharaoh,�therefore,�as�far�as�he�was�able,�deprived�himself�of�the�benefit�of�the�Pharaoh,�therefore,�as�far�as�he�was�able,�deprived�himself�of�the�benefit�of�the�Pharaoh,�therefore,�as�far�as�he�was�able,�deprived�himself�of�the�benefit�of�the�

prophecy,�by�seeking�for�magicians�as�the�interpreters�of�it.�So�we�see�it�daily�happens�prophecy,�by�seeking�for�magicians�as�the�interpreters�of�it.�So�we�see�it�daily�happens�prophecy,�by�seeking�for�magicians�as�the�interpreters�of�it.�So�we�see�it�daily�happens�prophecy,�by�seeking�for�magicians�as�the�interpreters�of�it.�So�we�see�it�daily�happens�

that�many�lose�hold�of�the�truth,�because�they�either�bring�a�cloud�over�themselves�by�that�many�lose�hold�of�the�truth,�because�they�either�bring�a�cloud�over�themselves�by�that�many�lose�hold�of�the�truth,�because�they�either�bring�a�cloud�over�themselves�by�that�many�lose�hold�of�the�truth,�because�they�either�bring�a�cloud�over�themselves�by�

their�own�indolence,�or�too�eagerly�catch�at�false�and�spurious�inventions.�But�because�their�own�indolence,�or�too�eagerly�catch�at�false�and�spurious�inventions.�But�because�their�own�indolence,�or�too�eagerly�catch�at�false�and�spurious�inventions.�But�because�their�own�indolence,�or�too�eagerly�catch�at�false�and�spurious�inventions.�But�because�

the�Lord�would,�at�that�time,�succor�the�kingdom�of�Egypt,�he�drew�Pharaoh�back,�as�the�Lord�would,�at�that�time,�succor�the�kingdom�of�Egypt,�he�drew�Pharaoh�back,�as�the�Lord�would,�at�that�time,�succor�the�kingdom�of�Egypt,�he�drew�Pharaoh�back,�as�the�Lord�would,�at�that�time,�succor�the�kingdom�of�Egypt,�he�drew�Pharaoh�back,�as�

by�main�force,�from�his�error.by�main�force,�from�his�error.by�main�force,�from�his�error.by�main�force,�from�his�error.

There�was�none�that�could�interpret.�By�this�remedy�God�provided�that�the�dream�There�was�none�that�could�interpret.�By�this�remedy�God�provided�that�the�dream�There�was�none�that�could�interpret.�By�this�remedy�God�provided�that�the�dream�There�was�none�that�could�interpret.�By�this�remedy�God�provided�that�the�dream�

should�not�fail.�We�know�what�an�inflated�and�impudent�race�of�men�these�soothsayers�should�not�fail.�We�know�what�an�inflated�and�impudent�race�of�men�these�soothsayers�should�not�fail.�We�know�what�an�inflated�and�impudent�race�of�men�these�soothsayers�should�not�fail.�We�know�what�an�inflated�and�impudent�race�of�men�these�soothsayers�

were,�and�how�extravagantly�they�boasted.�How�did�it�then�happen�that�they�gave�the�were,�and�how�extravagantly�they�boasted.�How�did�it�then�happen�that�they�gave�the�were,�and�how�extravagantly�they�boasted.�How�did�it�then�happen�that�they�gave�the�were,�and�how�extravagantly�they�boasted.�How�did�it�then�happen�that�they�gave�the�

king�no�answer,�seeing�they�might�have�trifled�in�any�way�whatever�with�a�credulous�king�no�answer,�seeing�they�might�have�trifled�in�any�way�whatever�with�a�credulous�king�no�answer,�seeing�they�might�have�trifled�in�any�way�whatever�with�a�credulous�king�no�answer,�seeing�they�might�have�trifled�in�any�way�whatever�with�a�credulous�

man,�who�willingly�suffered�himself�to�be�deluded?�Therefore,�that�he�might�desist�man,�who�willingly�suffered�himself�to�be�deluded?�Therefore,�that�he�might�desist�man,�who�willingly�suffered�himself�to�be�deluded?�Therefore,�that�he�might�desist�man,�who�willingly�suffered�himself�to�be�deluded?�Therefore,�that�he�might�desist�

from�inquiry,�he�is�not�allowed�to�find�what�he�had�expected�in�his�magicians:�and�the�from�inquiry,�he�is�not�allowed�to�find�what�he�had�expected�in�his�magicians:�and�the�from�inquiry,�he�is�not�allowed�to�find�what�he�had�expected�in�his�magicians:�and�the�from�inquiry,�he�is�not�allowed�to�find�what�he�had�expected�in�his�magicians:�and�the�

Lord�so�strikes�dumb�the�wicked�workers�of�deceit,�that�they�cannot�even�find�a�Lord�so�strikes�dumb�the�wicked�workers�of�deceit,�that�they�cannot�even�find�a�Lord�so�strikes�dumb�the�wicked�workers�of�deceit,�that�they�cannot�even�find�a�Lord�so�strikes�dumb�the�wicked�workers�of�deceit,�that�they�cannot�even�find�a�

specious�explanation�of�the�dreams.�Moreover,�by�this�method,�the�anxiety�of�the�king�specious�explanation�of�the�dreams.�Moreover,�by�this�method,�the�anxiety�of�the�king�specious�explanation�of�the�dreams.�Moreover,�by�this�method,�the�anxiety�of�the�king�specious�explanation�of�the�dreams.�Moreover,�by�this�method,�the�anxiety�of�the�king�

is�sharpened;�because�he�considers�that�what�has�escaped�the�sagacity�of�the�magicians�is�sharpened;�because�he�considers�that�what�has�escaped�the�sagacity�of�the�magicians�is�sharpened;�because�he�considers�that�what�has�escaped�the�sagacity�of�the�magicians�is�sharpened;�because�he�considers�that�what�has�escaped�the�sagacity�of�the�magicians�

must�be�something�very�serious�and�secret.�By�which�example�we�are�taught,�that�the�must�be�something�very�serious�and�secret.�By�which�example�we�are�taught,�that�the�must�be�something�very�serious�and�secret.�By�which�example�we�are�taught,�that�the�must�be�something�very�serious�and�secret.�By�which�example�we�are�taught,�that�the�

Lord�provides�the�best�for�us,�when�he�removes�the�incitements�of�error�from�those�of�Lord�provides�the�best�for�us,�when�he�removes�the�incitements�of�error�from�those�of�Lord�provides�the�best�for�us,�when�he�removes�the�incitements�of�error�from�those�of�Lord�provides�the�best�for�us,�when�he�removes�the�incitements�of�error�from�those�of�

us�who�with�to�be�deceived;�and�we�must�regard�it�as�a�singular�favor,�when�either�false�us�who�with�to�be�deceived;�and�we�must�regard�it�as�a�singular�favor,�when�either�false�us�who�with�to�be�deceived;�and�we�must�regard�it�as�a�singular�favor,�when�either�false�us�who�with�to�be�deceived;�and�we�must�regard�it�as�a�singular�favor,�when�either�false�

prophets�are�silenced,�or�their�fatuity�is,�in�any�manner,�discovered�to�us.�As�for�the�prophets�are�silenced,�or�their�fatuity�is,�in�any�manner,�discovered�to�us.�As�for�the�prophets�are�silenced,�or�their�fatuity�is,�in�any�manner,�discovered�to�us.�As�for�the�prophets�are�silenced,�or�their�fatuity�is,�in�any�manner,�discovered�to�us.�As�for�the�

rest,�the�king�might�hence�easily�gather�how�frivolous�and�nugatory�was�the�profession�rest,�the�king�might�hence�easily�gather�how�frivolous�and�nugatory�was�the�profession�rest,�the�king�might�hence�easily�gather�how�frivolous�and�nugatory�was�the�profession�rest,�the�king�might�hence�easily�gather�how�frivolous�and�nugatory�was�the�profession�

of�wisdom,�in�which�the�Egyptians�gloried�above�all�others;�for�they�boasted�that�they�of�wisdom,�in�which�the�Egyptians�gloried�above�all�others;�for�they�boasted�that�they�of�wisdom,�in�which�the�Egyptians�gloried�above�all�others;�for�they�boasted�that�they�of�wisdom,�in�which�the�Egyptians�gloried�above�all�others;�for�they�boasted�that�they�

were�possessed�of�the�science�of�divination�which�ascended�above�the�very�heavens.�were�possessed�of�the�science�of�divination�which�ascended�above�the�very�heavens.�were�possessed�of�the�science�of�divination�which�ascended�above�the�very�heavens.�were�possessed�of�the�science�of�divination�which�ascended�above�the�very�heavens.�

But�now,�as�far�as�they�are�concerned,�the�king�is�without�counsel,�and,�being�But�now,�as�far�as�they�are�concerned,�the�king�is�without�counsel,�and,�being�But�now,�as�far�as�they�are�concerned,�the�king�is�without�counsel,�and,�being�But�now,�as�far�as�they�are�concerned,�the�king�is�without�counsel,�and,�being�

disappointed�of�his�hope,�is�filled�with�anguish;�nevertheless�he�does�not�so�awake�as�to�disappointed�of�his�hope,�is�filled�with�anguish;�nevertheless�he�does�not�so�awake�as�to�disappointed�of�his�hope,�is�filled�with�anguish;�nevertheless�he�does�not�so�awake�as�to�disappointed�of�his�hope,�is�filled�with�anguish;�nevertheless�he�does�not�so�awake�as�to�

shake�off�his�superstition.�Thus�we�see�that�men,�though�admonished,�remain�still�in�shake�off�his�superstition.�Thus�we�see�that�men,�though�admonished,�remain�still�in�shake�off�his�superstition.�Thus�we�see�that�men,�though�admonished,�remain�still�in�shake�off�his�superstition.�Thus�we�see�that�men,�though�admonished,�remain�still�in�

their�torpor.�Whence�we�plainly�perceive�how�inexcusable�is�the�obstinacy�of�the�world,�their�torpor.�Whence�we�plainly�perceive�how�inexcusable�is�the�obstinacy�of�the�world,�their�torpor.�Whence�we�plainly�perceive�how�inexcusable�is�the�obstinacy�of�the�world,�their�torpor.�Whence�we�plainly�perceive�how�inexcusable�is�the�obstinacy�of�the�world,�

which�does�not�desist�from�following�those�delusions�which�are�openly�condemned�as�which�does�not�desist�from�following�those�delusions�which�are�openly�condemned�as�which�does�not�desist�from�following�those�delusions�which�are�openly�condemned�as�which�does�not�desist�from�following�those�delusions�which�are�openly�condemned�as�

foolishness,�from�heaven.foolishness,�from�heaven.foolishness,�from�heaven.foolishness,�from�heaven.

BENSON,�"Genesis�BENSON,�"Genesis�BENSON,�"Genesis�BENSON,�"Genesis�41414141::::8888.�His�spirit�was�troubled�.�His�spirit�was�troubled�.�His�spirit�was�troubled�.�His�spirit�was�troubled�———— Because�he�was�impressed�with�an�Because�he�was�impressed�with�an�Because�he�was�impressed�with�an�Because�he�was�impressed�with�an�

idea�that�the�dreams�were�supernatural,�that�something�extraordinary�was�intended�by�idea�that�the�dreams�were�supernatural,�that�something�extraordinary�was�intended�by�idea�that�the�dreams�were�supernatural,�that�something�extraordinary�was�intended�by�idea�that�the�dreams�were�supernatural,�that�something�extraordinary�was�intended�by�

them,�and�because�he�understood�not�their�meaning,�and�dreaded�the�consequences.�them,�and�because�he�understood�not�their�meaning,�and�dreaded�the�consequences.�them,�and�because�he�understood�not�their�meaning,�and�dreaded�the�consequences.�them,�and�because�he�understood�not�their�meaning,�and�dreaded�the�consequences.�

Compare�Genesis�Compare�Genesis�Compare�Genesis�Compare�Genesis�40404040::::6666;�Daniel�;�Daniel�;�Daniel�;�Daniel�2222::::1111----3333;�and�Matthew�;�and�Matthew�;�and�Matthew�;�and�Matthew�27272727::::19191919.�He�called�for�the�magicians,�.�He�called�for�the�magicians,�.�He�called�for�the�magicians,�.�He�called�for�the�magicians,�

who�professed�to�discover�secret�and�future�things,�either�by�consulting�the�stars,�or�by�who�professed�to�discover�secret�and�future�things,�either�by�consulting�the�stars,�or�by�who�professed�to�discover�secret�and�future�things,�either�by�consulting�the�stars,�or�by�who�professed�to�discover�secret�and�future�things,�either�by�consulting�the�stars,�or�by�

other�superstitious�practices;�but�if�they�ever�did�any�thing�of�that�kind,�no�doubt�it�was�other�superstitious�practices;�but�if�they�ever�did�any�thing�of�that�kind,�no�doubt�it�was�other�superstitious�practices;�but�if�they�ever�did�any�thing�of�that�kind,�no�doubt�it�was�other�superstitious�practices;�but�if�they�ever�did�any�thing�of�that�kind,�no�doubt�it�was�

by�the�help�of�evil�spirits.�The�wise�men,�distinguished�from�these,�were�employed,�it�by�the�help�of�evil�spirits.�The�wise�men,�distinguished�from�these,�were�employed,�it�by�the�help�of�evil�spirits.�The�wise�men,�distinguished�from�these,�were�employed,�it�by�the�help�of�evil�spirits.�The�wise�men,�distinguished�from�these,�were�employed,�it�

seems,�in�the�study�of�nature,�and,�by�their�great�sagacity,�often�made�happy�seems,�in�the�study�of�nature,�and,�by�their�great�sagacity,�often�made�happy�seems,�in�the�study�of�nature,�and,�by�their�great�sagacity,�often�made�happy�seems,�in�the�study�of�nature,�and,�by�their�great�sagacity,�often�made�happy�

conjectures�respecting�abstruse�and�future�things.�On�what�principles�they�interpreted�conjectures�respecting�abstruse�and�future�things.�On�what�principles�they�interpreted�conjectures�respecting�abstruse�and�future�things.�On�what�principles�they�interpreted�conjectures�respecting�abstruse�and�future�things.�On�what�principles�they�interpreted�

dreams,�does�not�appear.�In�this�instance,�however,�they�were�puzzled,�and�the�rules�of�dreams,�does�not�appear.�In�this�instance,�however,�they�were�puzzled,�and�the�rules�of�dreams,�does�not�appear.�In�this�instance,�however,�they�were�puzzled,�and�the�rules�of�dreams,�does�not�appear.�In�this�instance,�however,�they�were�puzzled,�and�the�rules�of�

their�art�failed�them.�But�this�was�intended�to�render�Josephtheir�art�failed�them.�But�this�was�intended�to�render�Josephtheir�art�failed�them.�But�this�was�intended�to�render�Josephtheir�art�failed�them.�But�this�was�intended�to�render�Joseph’’’’s�interpretation�of�these�s�interpretation�of�these�s�interpretation�of�these�s�interpretation�of�these�

dreams,�by�the�Spirit�of�God,�the�more�wonderful.dreams,�by�the�Spirit�of�God,�the�more�wonderful.dreams,�by�the�Spirit�of�God,�the�more�wonderful.dreams,�by�the�Spirit�of�God,�the�more�wonderful.

COKE,�"Genesis�COKE,�"Genesis�COKE,�"Genesis�COKE,�"Genesis�41414141::::8888.�His�spirit�was�troubled;�and�he�sent.�His�spirit�was�troubled;�and�he�sent.�His�spirit�was�troubled;�and�he�sent.�His�spirit�was�troubled;�and�he�sent———— The�peculiarity�of�the�The�peculiarity�of�the�The�peculiarity�of�the�The�peculiarity�of�the�

dreams�made�a�strong�impression�upon�Pharaoh's�spirit;�and,�desirous�to�be�satisfied�dreams�made�a�strong�impression�upon�Pharaoh's�spirit;�and,�desirous�to�be�satisfied�dreams�made�a�strong�impression�upon�Pharaoh's�spirit;�and,�desirous�to�be�satisfied�dreams�made�a�strong�impression�upon�Pharaoh's�spirit;�and,�desirous�to�be�satisfied�

with�respect�to�their�meaning,�he�sent�for�all�those�whose�province�and�profession�it�with�respect�to�their�meaning,�he�sent�for�all�those�whose�province�and�profession�it�with�respect�to�their�meaning,�he�sent�for�all�those�whose�province�and�profession�it�with�respect�to�their�meaning,�he�sent�for�all�those�whose�province�and�profession�it�

was�to�interpret�dreams;�but�he�inquired�of�them�in�vain;�the�rules�of�their�art�failed�was�to�interpret�dreams;�but�he�inquired�of�them�in�vain;�the�rules�of�their�art�failed�was�to�interpret�dreams;�but�he�inquired�of�them�in�vain;�the�rules�of�their�art�failed�was�to�interpret�dreams;�but�he�inquired�of�them�in�vain;�the�rules�of�their�art�failed�

themthemthemthem————they�could�not�interpret�the�dreams:�whence�it�seems�to�follow,�that�God�was�they�could�not�interpret�the�dreams:�whence�it�seems�to�follow,�that�God�was�they�could�not�interpret�the�dreams:�whence�it�seems�to�follow,�that�God�was�they�could�not�interpret�the�dreams:�whence�it�seems�to�follow,�that�God�was�

pleased�to�reserve�in�his�own�power�the�interpretation�of�particular�dreams;�or,�pleased�to�reserve�in�his�own�power�the�interpretation�of�particular�dreams;�or,�pleased�to�reserve�in�his�own�power�the�interpretation�of�particular�dreams;�or,�pleased�to�reserve�in�his�own�power�the�interpretation�of�particular�dreams;�or,�

possibly,�these�magicians,�&c.�were�mere�pretenders,�and�easily�baffled,�when�the�possibly,�these�magicians,�&c.�were�mere�pretenders,�and�easily�baffled,�when�the�possibly,�these�magicians,�&c.�were�mere�pretenders,�and�easily�baffled,�when�the�possibly,�these�magicians,�&c.�were�mere�pretenders,�and�easily�baffled,�when�the�

Almighty�thought�fit�to�elude�their�little�skill.�See�Dan.�ch.�Almighty�thought�fit�to�elude�their�little�skill.�See�Dan.�ch.�Almighty�thought�fit�to�elude�their�little�skill.�See�Dan.�ch.�Almighty�thought�fit�to�elude�their�little�skill.�See�Dan.�ch.�2222:�As�the�magicians�and�wise�:�As�the�magicians�and�wise�:�As�the�magicians�and�wise�:�As�the�magicians�and�wise�

men�were�not�able�to�interpret�Pharaoh's�dream,�so�neither,�I�conceive,�were�they�able�men�were�not�able�to�interpret�Pharaoh's�dream,�so�neither,�I�conceive,�were�they�able�men�were�not�able�to�interpret�Pharaoh's�dream,�so�neither,�I�conceive,�were�they�able�men�were�not�able�to�interpret�Pharaoh's�dream,�so�neither,�I�conceive,�were�they�able�

to�interpret�those�of�the�butler�and�baker.�See�note�on�Genesis�to�interpret�those�of�the�butler�and�baker.�See�note�on�Genesis�to�interpret�those�of�the�butler�and�baker.�See�note�on�Genesis�to�interpret�those�of�the�butler�and�baker.�See�note�on�Genesis�41414141::::5�5�5�5�in�the�foregoing�in�the�foregoing�in�the�foregoing�in�the�foregoing�

chapter.chapter.chapter.chapter.

The�magicianThe�magicianThe�magicianThe�magician———— chartumim, a kind of conjurers among the AEgyptians and חרטמים

Babylonians; properly, I apprehend, such as pretended to supernatural

performances by the means of talismans, which were "magical figures cut or

engraved with superstitious observations on the characterisms and configurations of

the heavens, to which some astrologers have attributed wonderful virtues

particularly that of calling down celestial influence." So the Hebrew word חרטם is a

compound of חרט to engrave, and אטם to close, stop up, from the supposed virtue of

these talismanic engravings, to release the confined influences of the heavens,

planets, &c. See Daniel 1:20 and Parkhurst.

Wise men— The AEgyptians gave the name of wise men to those whom the Greeks

afterwards called more modestly philosophers, or lovers of wisdom. Before Greece

became the nurse of arts and sciences, men came from every part to learn

philosophy in the school of the AEgyptian priests, who had very generally a great

reputation for wisdom. They tell us, that their kings enjoined them chiefly two

things—the worship of GOD, and the study of wisdom; that, renouncing all other

employments and all secular concerns, they passed their whole life in the

contemplation of divine things. They always appeared with a grave demeanor, a

composed walk, a fixed attention, laughed seldom, had always their hands folded in

their habits, and were very much attached to the customs of their country; they gave

their nights to study and the contemplation of the stars, or to self-purification, and

their days to the worship of their gods, in honour of whom they sung hymns four

times a day: all the time which remained from these occupations was employed, in

the study of arithmetic and geometry. Such, according to Porphyry, were the wise

men of AEgypt.

REFLECTIO�S.—When Joseph began to despair of his friend at court, to cease

from man, and to trust wholly in God, then was his deliverance about to be

accomplished. Two long years had he lain in the house of his prison without any

relief from his expected friend, when God worked not only for his enlargement but

his preferment. Pharaoh's dreams trouble him. Though strange the rovings of his

fancy, he felt an impression which he could not get rid of; the remembrance was

strong upon his mind, but the magicians were called in vain to give the

interpretation. �ote; (1.) The nature of dreams is among the secret things. Though

not utterly to be overlooked, they are not superstitiously to be attended to. (2.) When

patience hath had her perfect work, God can easily furnish the means for the

deliverance of his servants.

LA�GE, " Genesis 41:8-16. The Egyptian interpreters of dreams, and Joseph.—

That his spirit was troubled (Comp. Daniel 2:2). There was something painful in the

thought that though there was some evident monition to him as a sovereign, the

interpretation was wanting; and the pictures were the more painful since their

termination was apparently so terrible.—And called all the magicians.—The חרטמים

from חרט, a writing stile, were the ἱעעעע]]]]וסןדסבללבפווסןדסבללבפווסןדסבללבפווסןדסבללבפו,�belonging�to�the�order�of�the�,�belonging�to�the�order�of�the�,�belonging�to�the�order�of�the�,�belonging�to�the�order�of�the�

priests,�and�occupied�with�the�sacred�sciences,�such�as�hieroglyphical�writing,�astrology,�priests,�and�occupied�with�the�sacred�sciences,�such�as�hieroglyphical�writing,�astrology,�priests,�and�occupied�with�the�sacred�sciences,�such�as�hieroglyphical�writing,�astrology,�priests,�and�occupied�with�the�sacred�sciences,�such�as�hieroglyphical�writing,�astrology,�

dreamdreamdreamdream----interpretation,�fortuneinterpretation,�fortuneinterpretation,�fortuneinterpretation,�fortune----telling,�magic,�and�sorcery.�They�were�regarded�as�telling,�magic,�and�sorcery.�They�were�regarded�as�telling,�magic,�and�sorcery.�They�were�regarded�as�telling,�magic,�and�sorcery.�They�were�regarded�as�

possessors�of�the�secret�arts�(�Exodus�possessors�of�the�secret�arts�(�Exodus�possessors�of�the�secret�arts�(�Exodus�possessors�of�the�secret�arts�(�Exodus�7777::::11111111),�or,�in�other�words,�the�philosophers,�or�),�or,�in�other�words,�the�philosophers,�or�),�or,�in�other�words,�the�philosophers,�or�),�or,�in�other�words,�the�philosophers,�or�

wise�men�of�the�nation.�Keil.�More�particularly�concerning�their�magic�art,�see�Knobel,�wise�men�of�the�nation.�Keil.�More�particularly�concerning�their�magic�art,�see�Knobel,�wise�men�of�the�nation.�Keil.�More�particularly�concerning�their�magic�art,�see�Knobel,�wise�men�of�the�nation.�Keil.�More�particularly�concerning�their�magic�art,�see�Knobel,�

pppp311311311311.�As�interpreters�of�dreams�the�Egyptian�priests�are�also�mentioned�by�Tacitus:�.�As�interpreters�of�dreams�the�Egyptian�priests�are�also�mentioned�by�Tacitus:�.�As�interpreters�of�dreams�the�Egyptian�priests�are�also�mentioned�by�Tacitus:�.�As�interpreters�of�dreams�the�Egyptian�priests�are�also�mentioned�by�Tacitus:�

““““Hist.Hist.Hist.Hist.”””” iviviviv83838383.�See�Delitzsch,�p.�See�Delitzsch,�p.�See�Delitzsch,�p.�See�Delitzsch,�p544544544544,�and�Hengstenberg.,�and�Hengstenberg.,�and�Hengstenberg.,�and�Hengstenberg.————But�there�was�no�one�that�could�But�there�was�no�one�that�could�But�there�was�no�one�that�could�But�there�was�no�one�that�could�

interpret�them.interpret�them.interpret�them.interpret�them.————““““Though�the�roots�of�the�dream,�and�of�its�interpretation,�were�given�Though�the�roots�of�the�dream,�and�of�its�interpretation,�were�given�Though�the�roots�of�the�dream,�and�of�its�interpretation,�were�given�Though�the�roots�of�the�dream,�and�of�its�interpretation,�were�given�

in�the�religious�symbolical�science�of�Egypt,in�the�religious�symbolical�science�of�Egypt,in�the�religious�symbolical�science�of�Egypt,in�the�religious�symbolical�science�of�Egypt,”””” as�Keil�remarks,�they�failed�to�find�its�as�Keil�remarks,�they�failed�to�find�its�as�Keil�remarks,�they�failed�to�find�its�as�Keil�remarks,�they�failed�to�find�its�

meaning;�but�then�ho�calls�to�mind�what�Baumgarten�says:meaning;�but�then�ho�calls�to�mind�what�Baumgarten�says:meaning;�but�then�ho�calls�to�mind�what�Baumgarten�says:meaning;�but�then�ho�calls�to�mind�what�Baumgarten�says: ““““It�is�the�doom�of�this�It�is�the�doom�of�this�It�is�the�doom�of�this�It�is�the�doom�of�this�

worldworldworldworld’’’’s�wisdom�to�be�dumb�where�its�knowledge�might�avail,�or�dependence�is�placed�s�wisdom�to�be�dumb�where�its�knowledge�might�avail,�or�dependence�is�placed�s�wisdom�to�be�dumb�where�its�knowledge�might�avail,�or�dependence�is�placed�s�wisdom�to�be�dumb�where�its�knowledge�might�avail,�or�dependence�is�placed�

upon�it�(�Job�upon�it�(�Job�upon�it�(�Job�upon�it�(�Job�12121212::::20202020).).).).”””” This�incapacity,�however,�must�naturally�be�increased�in�cases�This�incapacity,�however,�must�naturally�be�increased�in�cases�This�incapacity,�however,�must�naturally�be�increased�in�cases�This�incapacity,�however,�must�naturally�be�increased�in�cases�

where�the�interpretation�to�be�brought�out�is�evidently�of�a�fearful�nature;�for�the�where�the�interpretation�to�be�brought�out�is�evidently�of�a�fearful�nature;�for�the�where�the�interpretation�to�be�brought�out�is�evidently�of�a�fearful�nature;�for�the�where�the�interpretation�to�be�brought�out�is�evidently�of�a�fearful�nature;�for�the�

heathen�courtheathen�courtheathen�courtheathen�court----prophets�were�doubtless�flatterers,�too,�just�as�afterwards�the�false�prophets�were�doubtless�flatterers,�too,�just�as�afterwards�the�false�prophets�were�doubtless�flatterers,�too,�just�as�afterwards�the�false�prophets�were�doubtless�flatterers,�too,�just�as�afterwards�the�false�

prophets�in�the�courts�of�the�Jewish�kings.prophets�in�the�courts�of�the�Jewish�kings.prophets�in�the�courts�of�the�Jewish�kings.prophets�in�the�courts�of�the�Jewish�kings.————I�do�remember�my�fault.I�do�remember�my�fault.I�do�remember�my�fault.I�do�remember�my�fault.————The�chief�The�chief�The�chief�The�chief�

butler,�too,�is�called�to�the�council;�for�together�with�the�magicians�the�wise�men�butler,�too,�is�called�to�the�council;�for�together�with�the�magicians�the�wise�men�butler,�too,�is�called�to�the�council;�for�together�with�the�magicians�the�wise�men�butler,�too,�is�called�to�the�council;�for�together�with�the�magicians�the�wise�men�

generally�were�summoned�to�attend.�The�declaration�of�the�chief�butler�is�referred,�by�generally�were�summoned�to�attend.�The�declaration�of�the�chief�butler�is�referred,�by�generally�were�summoned�to�attend.�The�declaration�of�the�chief�butler�is�referred,�by�generally�were�summoned�to�attend.�The�declaration�of�the�chief�butler�is�referred,�by�

Knobel�and�Keil,�to�his�offence�against�the�king�(�Genesis�Knobel�and�Keil,�to�his�offence�against�the�king�(�Genesis�Knobel�and�Keil,�to�his�offence�against�the�king�(�Genesis�Knobel�and�Keil,�to�his�offence�against�the�king�(�Genesis�40404040::::1111),�and,�at�the�same�time,�),�and,�at�the�same�time,�),�and,�at�the�same�time,�),�and,�at�the�same�time,�

to�his�forgetfulness�of�Joseph�(Gen�to�his�forgetfulness�of�Joseph�(Gen�to�his�forgetfulness�of�Joseph�(Gen�to�his�forgetfulness�of�Joseph�(Gen�40404040::::43434343).�At�all�events,�the�unpleasant�recollection�of�).�At�all�events,�the�unpleasant�recollection�of�).�At�all�events,�the�unpleasant�recollection�of�).�At�all�events,�the�unpleasant�recollection�of�

his�former�punishment�was�the�principal�cause.his�former�punishment�was�the�principal�cause.his�former�punishment�was�the�principal�cause.his�former�punishment�was�the�principal�cause.————And�they�brought�him�hastily.And�they�brought�him�hastily.And�they�brought�him�hastily.And�they�brought�him�hastily.————A�A�A�A�

vivid�representation�of�the�turning�of�his�fortune,�caused�by�the�rising�court�favor.vivid�representation�of�the�turning�of�his�fortune,�caused�by�the�rising�court�favor.vivid�representation�of�the�turning�of�his�fortune,�caused�by�the�rising�court�favor.vivid�representation�of�the�turning�of�his�fortune,�caused�by�the�rising�court�favor.————

And�he�shaved�himself.And�he�shaved�himself.And�he�shaved�himself.And�he�shaved�himself.————Joseph�met�the�excitement�of�his�liberators�with�grace�and�Joseph�met�the�excitement�of�his�liberators�with�grace�and�Joseph�met�the�excitement�of�his�liberators�with�grace�and�Joseph�met�the�excitement�of�his�liberators�with�grace�and�

dignity.dignity.dignity.dignity. ““““He�changed�his�garments,�as�is�done�by�one�who�is�to�participate�in�some�He�changed�his�garments,�as�is�done�by�one�who�is�to�participate�in�some�He�changed�his�garments,�as�is�done�by�one�who�is�to�participate�in�some�He�changed�his�garments,�as�is�done�by�one�who�is�to�participate�in�some�

sacred�act�(see�Genesis�sacred�act�(see�Genesis�sacred�act�(see�Genesis�sacred�act�(see�Genesis�35353535::::2222).�The�Egyptians�let�the�beard�and�hair�grow,�in�mourning�).�The�Egyptians�let�the�beard�and�hair�grow,�in�mourning�).�The�Egyptians�let�the�beard�and�hair�grow,�in�mourning�).�The�Egyptians�let�the�beard�and�hair�grow,�in�mourning�

(Herod,�ii(Herod,�ii(Herod,�ii(Herod,�ii36363636).�So�Joseph�had�done�in�the�mournful�time�of�his�imprisonment.�He�).�So�Joseph�had�done�in�the�mournful�time�of�his�imprisonment.�He�).�So�Joseph�had�done�in�the�mournful�time�of�his�imprisonment.�He�).�So�Joseph�had�done�in�the�mournful�time�of�his�imprisonment.�He�

observes�the�Egyptian�custom.�The�Hebrews,�on�the�other�hand,�cut�off�their�hair�and�observes�the�Egyptian�custom.�The�Hebrews,�on�the�other�hand,�cut�off�their�hair�and�observes�the�Egyptian�custom.�The�Hebrews,�on�the�other�hand,�cut�off�their�hair�and�observes�the�Egyptian�custom.�The�Hebrews,�on�the�other�hand,�cut�off�their�hair�and�

beard�on�such�occasions.beard�on�such�occasions.beard�on�such�occasions.beard�on�such�occasions.”””” Knobel.�According�to�Wilkinson,�the�Egyptian�painters�Knobel.�According�to�Wilkinson,�the�Egyptian�painters�Knobel.�According�to�Wilkinson,�the�Egyptian�painters�Knobel.�According�to�Wilkinson,�the�Egyptian�painters�

represented�with�a�beard�any�one�whom�they�would�designate�as�a�man�of�low�caste,�or�represented�with�a�beard�any�one�whom�they�would�designate�as�a�man�of�low�caste,�or�represented�with�a�beard�any�one�whom�they�would�designate�as�a�man�of�low�caste,�or�represented�with�a�beard�any�one�whom�they�would�designate�as�a�man�of�low�caste,�or�

life.life.life.life.————To�interpret�it.To�interpret�it.To�interpret�it.To�interpret�it.————Pharaoh�draws�bold�inferences�from�the�statement�of�the�chief�Pharaoh�draws�bold�inferences�from�the�statement�of�the�chief�Pharaoh�draws�bold�inferences�from�the�statement�of�the�chief�Pharaoh�draws�bold�inferences�from�the�statement�of�the�chief�

butler,�but�in�a�manner�perfectly�consistent�with�that�of�a�despot�who�is�impatient�to�butler,�but�in�a�manner�perfectly�consistent�with�that�of�a�despot�who�is�impatient�to�butler,�but�in�a�manner�perfectly�consistent�with�that�of�a�despot�who�is�impatient�to�butler,�but�in�a�manner�perfectly�consistent�with�that�of�a�despot�who�is�impatient�to�

have�his�expectations�realized.�Not�even,�however,�the�flattering�words�of�the�king,�can�have�his�expectations�realized.�Not�even,�however,�the�flattering�words�of�the�king,�can�have�his�expectations�realized.�Not�even,�however,�the�flattering�words�of�the�king,�can�have�his�expectations�realized.�Not�even,�however,�the�flattering�words�of�the�king,�can�

discompose�Joseph.�He�gives�God�the�glory�(as�in�Genesis�discompose�Joseph.�He�gives�God�the�glory�(as�in�Genesis�discompose�Joseph.�He�gives�God�the�glory�(as�in�Genesis�discompose�Joseph.�He�gives�God�the�glory�(as�in�Genesis�40404040::::8888).�But�he�also�hopes�for�).�But�he�also�hopes�for�).�But�he�also�hopes�for�).�But�he�also�hopes�for�

divine�light,�and�courteously�invites�the�king�to�narrate�his�dream.divine�light,�and�courteously�invites�the�king�to�narrate�his�dream.divine�light,�and�courteously�invites�the�king�to�narrate�his�dream.divine�light,�and�courteously�invites�the�king�to�narrate�his�dream.

ELLICOTT,�"(ELLICOTT,�"(ELLICOTT,�"(ELLICOTT,�"(8888)�Magicians.)�Magicians.)�Magicians.)�Magicians.————The�word�used�here�probably�means�theThe�word�used�here�probably�means�theThe�word�used�here�probably�means�theThe�word�used�here�probably�means�the ““““sacred�sacred�sacred�sacred�

scribes,scribes,scribes,scribes,”””” who�were�skilled�in�writing�and�reading�hieroglyphics.�But�in�ancient�times�the�who�were�skilled�in�writing�and�reading�hieroglyphics.�But�in�ancient�times�the�who�were�skilled�in�writing�and�reading�hieroglyphics.�But�in�ancient�times�the�who�were�skilled�in�writing�and�reading�hieroglyphics.�But�in�ancient�times�the�

possession�of�real�knowledge�was�generally�accompanied�by�a�claim�to�an�occult�and�possession�of�real�knowledge�was�generally�accompanied�by�a�claim�to�an�occult�and�possession�of�real�knowledge�was�generally�accompanied�by�a�claim�to�an�occult�and�possession�of�real�knowledge�was�generally�accompanied�by�a�claim�to�an�occult�and�

mysterious�acquaintance�with�the�secrets�of�the�gods�and�of�nature.�And�as�the�people�mysterious�acquaintance�with�the�secrets�of�the�gods�and�of�nature.�And�as�the�people�mysterious�acquaintance�with�the�secrets�of�the�gods�and�of�nature.�And�as�the�people�mysterious�acquaintance�with�the�secrets�of�the�gods�and�of�nature.�And�as�the�people�

regarded�the�knowledge�which�such�scribes�really�possessed�as�more�than�human,�the�regarded�the�knowledge�which�such�scribes�really�possessed�as�more�than�human,�the�regarded�the�knowledge�which�such�scribes�really�possessed�as�more�than�human,�the�regarded�the�knowledge�which�such�scribes�really�possessed�as�more�than�human,�the�

claim�was�easily�maintained,�or,�rather,�grew�naturally�out�of�the�superstition�of�the�claim�was�easily�maintained,�or,�rather,�grew�naturally�out�of�the�superstition�of�the�claim�was�easily�maintained,�or,�rather,�grew�naturally�out�of�the�superstition�of�the�claim�was�easily�maintained,�or,�rather,�grew�naturally�out�of�the�superstition�of�the�

multitude.�So,�too,�themultitude.�So,�too,�themultitude.�So,�too,�themultitude.�So,�too,�the ““““wise�menwise�menwise�menwise�men”””” were�men�educated�and�trained,�but�probably�the�were�men�educated�and�trained,�but�probably�the�were�men�educated�and�trained,�but�probably�the�were�men�educated�and�trained,�but�probably�the�

profession�of�magic,�of�divination,�and�astrology�was�that�which�gained�for�them�wealth�profession�of�magic,�of�divination,�and�astrology�was�that�which�gained�for�them�wealth�profession�of�magic,�of�divination,�and�astrology�was�that�which�gained�for�them�wealth�profession�of�magic,�of�divination,�and�astrology�was�that�which�gained�for�them�wealth�

and�honour,�and�not�the�possession�of�whatever�real�science�existed�at�that�time�in�and�honour,�and�not�the�possession�of�whatever�real�science�existed�at�that�time�in�and�honour,�and�not�the�possession�of�whatever�real�science�existed�at�that�time�in�and�honour,�and�not�the�possession�of�whatever�real�science�existed�at�that�time�in�

Egypt.�We�find,�subsequently,�even�Joseph�claiming�the�power�of�divination.Egypt.�We�find,�subsequently,�even�Joseph�claiming�the�power�of�divination.Egypt.�We�find,�subsequently,�even�Joseph�claiming�the�power�of�divination.Egypt.�We�find,�subsequently,�even�Joseph�claiming�the�power�of�divination.

There�was�none�that�could�interpret�.�.�.�There�was�none�that�could�interpret�.�.�.�There�was�none�that�could�interpret�.�.�.�There�was�none�that�could�interpret�.�.�.�————Probably�many�of�the�wise�men�made�the�Probably�many�of�the�wise�men�made�the�Probably�many�of�the�wise�men�made�the�Probably�many�of�the�wise�men�made�the�

attempt,�but�in�such�an�imperfect�manner�as�not�to�be�able�to�satisfy�Pharaohattempt,�but�in�such�an�imperfect�manner�as�not�to�be�able�to�satisfy�Pharaohattempt,�but�in�such�an�imperfect�manner�as�not�to�be�able�to�satisfy�Pharaohattempt,�but�in�such�an�imperfect�manner�as�not�to�be�able�to�satisfy�Pharaoh’’’’s�mind,�s�mind,�s�mind,�s�mind,�

or�allay�the�excitement�of�his�spirit.or�allay�the�excitement�of�his�spirit.or�allay�the�excitement�of�his�spirit.or�allay�the�excitement�of�his�spirit.

PETT,�"Verse�PETT,�"Verse�PETT,�"Verse�PETT,�"Verse�8888

‘‘‘‘And�it�happened�in�the�morning�that�his�spirit�was�troubled,�and�he�sent�and�called�for�And�it�happened�in�the�morning�that�his�spirit�was�troubled,�and�he�sent�and�called�for�And�it�happened�in�the�morning�that�his�spirit�was�troubled,�and�he�sent�and�called�for�And�it�happened�in�the�morning�that�his�spirit�was�troubled,�and�he�sent�and�called�for�

all�the�magicians�of�Egypt,�and�all�Egyptall�the�magicians�of�Egypt,�and�all�Egyptall�the�magicians�of�Egypt,�and�all�Egyptall�the�magicians�of�Egypt,�and�all�Egypt’’’’s�wise�men,�and�Pharaoh�told�them�his�dream,�s�wise�men,�and�Pharaoh�told�them�his�dream,�s�wise�men,�and�Pharaoh�told�them�his�dream,�s�wise�men,�and�Pharaoh�told�them�his�dream,�

but�there�was�no�one�who�could�interpret�them�for�Pharaoh.but�there�was�no�one�who�could�interpret�them�for�Pharaoh.but�there�was�no�one�who�could�interpret�them�for�Pharaoh.but�there�was�no�one�who�could�interpret�them�for�Pharaoh.’’’’

Pharaoh�was�very�disturbed�by�his�dream.�So�he�sent�for�the�specialists,�the�magicians�Pharaoh�was�very�disturbed�by�his�dream.�So�he�sent�for�the�specialists,�the�magicians�Pharaoh�was�very�disturbed�by�his�dream.�So�he�sent�for�the�specialists,�the�magicians�Pharaoh�was�very�disturbed�by�his�dream.�So�he�sent�for�the�specialists,�the�magicians�

(chartummim�(chartummim�(chartummim�(chartummim�----�a�word�borrowed�from�the�Egyptian�hry�a�word�borrowed�from�the�Egyptian�hry�a�word�borrowed�from�the�Egyptian�hry�a�word�borrowed�from�the�Egyptian�hry----tp)�and�wise�men.�The�greatest�tp)�and�wise�men.�The�greatest�tp)�and�wise�men.�The�greatest�tp)�and�wise�men.�The�greatest�

magicians�were�the�lector�priests,�learned�men�who�had�studied�the�sacred�writings,�magicians�were�the�lector�priests,�learned�men�who�had�studied�the�sacred�writings,�magicians�were�the�lector�priests,�learned�men�who�had�studied�the�sacred�writings,�magicians�were�the�lector�priests,�learned�men�who�had�studied�the�sacred�writings,�

rituals�and�spells�taught�in�the�House�of�Life,�the�temple�schools�where�literature�was�rituals�and�spells�taught�in�the�House�of�Life,�the�temple�schools�where�literature�was�rituals�and�spells�taught�in�the�House�of�Life,�the�temple�schools�where�literature�was�rituals�and�spells�taught�in�the�House�of�Life,�the�temple�schools�where�literature�was�

composed,�copied�and�taught.�Thus�the�parallel�between�magicians�and�wise�men�is�composed,�copied�and�taught.�Thus�the�parallel�between�magicians�and�wise�men�is�composed,�copied�and�taught.�Thus�the�parallel�between�magicians�and�wise�men�is�composed,�copied�and�taught.�Thus�the�parallel�between�magicians�and�wise�men�is�

apposite.�Dreams�were�considered�so�important�in�Egypt�that�they�and�their�apposite.�Dreams�were�considered�so�important�in�Egypt�that�they�and�their�apposite.�Dreams�were�considered�so�important�in�Egypt�that�they�and�their�apposite.�Dreams�were�considered�so�important�in�Egypt�that�they�and�their�

interpretations�were�gathered�into�manuals�of�dream�interpretation.interpretations�were�gathered�into�manuals�of�dream�interpretation.interpretations�were�gathered�into�manuals�of�dream�interpretation.interpretations�were�gathered�into�manuals�of�dream�interpretation.

But�nothing�in�their�learning�or�in�the�manuals�could�enable�them�to�interpret�But�nothing�in�their�learning�or�in�the�manuals�could�enable�them�to�interpret�But�nothing�in�their�learning�or�in�the�manuals�could�enable�them�to�interpret�But�nothing�in�their�learning�or�in�the�manuals�could�enable�them�to�interpret�

PharaohPharaohPharaohPharaoh’’’’s�dream.�They�were,�of�course,�partly�hindered�by�the�fact�that�any�s�dream.�They�were,�of�course,�partly�hindered�by�the�fact�that�any�s�dream.�They�were,�of�course,�partly�hindered�by�the�fact�that�any�s�dream.�They�were,�of�course,�partly�hindered�by�the�fact�that�any�

unfavourable�interpretation�might�well�invoke�the�Pharaohunfavourable�interpretation�might�well�invoke�the�Pharaohunfavourable�interpretation�might�well�invoke�the�Pharaohunfavourable�interpretation�might�well�invoke�the�Pharaoh’’’’s�wrath.�So�Pharaoh�went�s�wrath.�So�Pharaoh�went�s�wrath.�So�Pharaoh�went�s�wrath.�So�Pharaoh�went�

further�and�sought�out�the�lesser�magicians�and�wise�men,�but�they�too�could�not�further�and�sought�out�the�lesser�magicians�and�wise�men,�but�they�too�could�not�further�and�sought�out�the�lesser�magicians�and�wise�men,�but�they�too�could�not�further�and�sought�out�the�lesser�magicians�and�wise�men,�but�they�too�could�not�

interpret�the�dream.interpret�the�dream.interpret�the�dream.interpret�the�dream.

9 Then the chief cupbearer said to Pharaoh,

“Today�I�am�reminded�of�my�shortcomings.Today�I�am�reminded�of�my�shortcomings.Today�I�am�reminded�of�my�shortcomings.Today�I�am�reminded�of�my�shortcomings.

BARNES,�"Genesis�BARNES,�"Genesis�BARNES,�"Genesis�BARNES,�"Genesis�41414141::::9999----13131313

The�chief�butler�now�calls�Joseph�to�mind,�and�mentions�his�gift�to�Pharaoh.�The�chief�butler�now�calls�Joseph�to�mind,�and�mentions�his�gift�to�Pharaoh.�The�chief�butler�now�calls�Joseph�to�mind,�and�mentions�his�gift�to�Pharaoh.�The�chief�butler�now�calls�Joseph�to�mind,�and�mentions�his�gift�to�Pharaoh.�““““My�sins.My�sins.My�sins.My�sins.””””

His�offence�against�Pharaoh.�His�ingratitude�in�forgetting�Joseph�for�two�years�does�His�offence�against�Pharaoh.�His�ingratitude�in�forgetting�Joseph�for�two�years�does�His�offence�against�Pharaoh.�His�ingratitude�in�forgetting�Joseph�for�two�years�does�His�offence�against�Pharaoh.�His�ingratitude�in�forgetting�Joseph�for�two�years�does�

not�perhaps�occur�to�him�as�a�sin.not�perhaps�occur�to�him�as�a�sin.not�perhaps�occur�to�him�as�a�sin.not�perhaps�occur�to�him�as�a�sin. ““““A�Hebrew�lad.A�Hebrew�lad.A�Hebrew�lad.A�Hebrew�lad.”””” The�Egyptians�were�evidently�well�The�Egyptians�were�evidently�well�The�Egyptians�were�evidently�well�The�Egyptians�were�evidently�well�

acquainted�with�the�Hebrew�race,�at�a�time�when�Israel�had�only�a�family.acquainted�with�the�Hebrew�race,�at�a�time�when�Israel�had�only�a�family.acquainted�with�the�Hebrew�race,�at�a�time�when�Israel�had�only�a�family.acquainted�with�the�Hebrew�race,�at�a�time�when�Israel�had�only�a�family. ““““Him�he�Him�he�Him�he�Him�he�

hanged.hanged.hanged.hanged.”””” The�phrase�is�worthy�of�note,�as�a�specimen�of�pithy�brevioquence.�Him�he�The�phrase�is�worthy�of�note,�as�a�specimen�of�pithy�brevioquence.�Him�he�The�phrase�is�worthy�of�note,�as�a�specimen�of�pithy�brevioquence.�Him�he�The�phrase�is�worthy�of�note,�as�a�specimen�of�pithy�brevioquence.�Him�he�

declared�that�the�dream�foreboded�that�Pharaoh�would�hang.declared�that�the�dream�foreboded�that�Pharaoh�would�hang.declared�that�the�dream�foreboded�that�Pharaoh�would�hang.declared�that�the�dream�foreboded�that�Pharaoh�would�hang.

CLARKE,�"Verse�CLARKE,�"Verse�CLARKE,�"Verse�CLARKE,�"Verse�9999

I�do�remember�my�faults�I�do�remember�my�faults�I�do�remember�my�faults�I�do�remember�my�faults�----�It�is�not�possible�he�could�have�forgotten�the�circumstance��It�is�not�possible�he�could�have�forgotten�the�circumstance��It�is�not�possible�he�could�have�forgotten�the�circumstance��It�is�not�possible�he�could�have�forgotten�the�circumstance�

to�which�he�here�alludes;�it�was�too�intimately�connected�with�all�that�was�dear�to�him,�to�which�he�here�alludes;�it�was�too�intimately�connected�with�all�that�was�dear�to�him,�to�which�he�here�alludes;�it�was�too�intimately�connected�with�all�that�was�dear�to�him,�to�which�he�here�alludes;�it�was�too�intimately�connected�with�all�that�was�dear�to�him,�

to�permit�him�ever�to�forget�it.�But�it�was�not�convenient�for�him�to�remember�this�to�permit�him�ever�to�forget�it.�But�it�was�not�convenient�for�him�to�remember�this�to�permit�him�ever�to�forget�it.�But�it�was�not�convenient�for�him�to�remember�this�to�permit�him�ever�to�forget�it.�But�it�was�not�convenient�for�him�to�remember�this�

before;�and�probably�he�would�not�have�remembered�it�now,�had�he�not�seen,�that�before;�and�probably�he�would�not�have�remembered�it�now,�had�he�not�seen,�that�before;�and�probably�he�would�not�have�remembered�it�now,�had�he�not�seen,�that�before;�and�probably�he�would�not�have�remembered�it�now,�had�he�not�seen,�that�

giving�this�information�in�such�a�case�was�likely�to�serve�his�own�interest.�We�are�giving�this�information�in�such�a�case�was�likely�to�serve�his�own�interest.�We�are�giving�this�information�in�such�a�case�was�likely�to�serve�his�own�interest.�We�are�giving�this�information�in�such�a�case�was�likely�to�serve�his�own�interest.�We�are�

justified�in�thinking�evil�of�this�man�because�of�his�scandalous�neglect�of�a�person�who�justified�in�thinking�evil�of�this�man�because�of�his�scandalous�neglect�of�a�person�who�justified�in�thinking�evil�of�this�man�because�of�his�scandalous�neglect�of�a�person�who�justified�in�thinking�evil�of�this�man�because�of�his�scandalous�neglect�of�a�person�who�

foretold�the�rescue�of�his�life�from�imminent�destruction,�and�who,�being�unjustly�foretold�the�rescue�of�his�life�from�imminent�destruction,�and�who,�being�unjustly�foretold�the�rescue�of�his�life�from�imminent�destruction,�and�who,�being�unjustly�foretold�the�rescue�of�his�life�from�imminent�destruction,�and�who,�being�unjustly�

confined,�prayed�to�have�his�case�fairly�represented�to�the�king�that�justice�might�be�confined,�prayed�to�have�his�case�fairly�represented�to�the�king�that�justice�might�be�confined,�prayed�to�have�his�case�fairly�represented�to�the�king�that�justice�might�be�confined,�prayed�to�have�his�case�fairly�represented�to�the�king�that�justice�might�be�

done�him;�but�this�courtier,�though�then�in�the�same�circumstances�himself,�found�it�done�him;�but�this�courtier,�though�then�in�the�same�circumstances�himself,�found�it�done�him;�but�this�courtier,�though�then�in�the�same�circumstances�himself,�found�it�done�him;�but�this�courtier,�though�then�in�the�same�circumstances�himself,�found�it�

convenient�to�forget�the�poor,�friendless�Hebrew�slave!convenient�to�forget�the�poor,�friendless�Hebrew�slave!convenient�to�forget�the�poor,�friendless�Hebrew�slave!convenient�to�forget�the�poor,�friendless�Hebrew�slave!

GILL,�"Then�spake�the�chief�butler�unto�Pharaoh,....�When�the�magicians�and�wise�GILL,�"Then�spake�the�chief�butler�unto�Pharaoh,....�When�the�magicians�and�wise�GILL,�"Then�spake�the�chief�butler�unto�Pharaoh,....�When�the�magicians�and�wise�GILL,�"Then�spake�the�chief�butler�unto�Pharaoh,....�When�the�magicians�and�wise�

men�could�not�interpret�his�dreams,�he�was�in�distress�of�mind�on�that�account:men�could�not�interpret�his�dreams,�he�was�in�distress�of�mind�on�that�account:men�could�not�interpret�his�dreams,�he�was�in�distress�of�mind�on�that�account:men�could�not�interpret�his�dreams,�he�was�in�distress�of�mind�on�that�account:

saying,�I�do�remember�my�faults�this�day;�which�some�interpret�of�his�forgetfulness�of�saying,�I�do�remember�my�faults�this�day;�which�some�interpret�of�his�forgetfulness�of�saying,�I�do�remember�my�faults�this�day;�which�some�interpret�of�his�forgetfulness�of�saying,�I�do�remember�my�faults�this�day;�which�some�interpret�of�his�forgetfulness�of�

Joseph�and�his�afflictions,�and�of�his�ingratitude�to�him,�and�breach�of�promise�in�not�Joseph�and�his�afflictions,�and�of�his�ingratitude�to�him,�and�breach�of�promise�in�not�Joseph�and�his�afflictions,�and�of�his�ingratitude�to�him,�and�breach�of�promise�in�not�Joseph�and�his�afflictions,�and�of�his�ingratitude�to�him,�and�breach�of�promise�in�not�

making�mention�of�him�to�Pharaoh�before�this�time;�but�they�seem�rather�to�be�faults�making�mention�of�him�to�Pharaoh�before�this�time;�but�they�seem�rather�to�be�faults�making�mention�of�him�to�Pharaoh�before�this�time;�but�they�seem�rather�to�be�faults�making�mention�of�him�to�Pharaoh�before�this�time;�but�they�seem�rather�to�be�faults�

he�had�committed�against�Pharaoh,�and�were�the�reason�of�his�being�wroth�with�him,�as�he�had�committed�against�Pharaoh,�and�were�the�reason�of�his�being�wroth�with�him,�as�he�had�committed�against�Pharaoh,�and�were�the�reason�of�his�being�wroth�with�him,�as�he�had�committed�against�Pharaoh,�and�were�the�reason�of�his�being�wroth�with�him,�as�

in�Genesis�in�Genesis�in�Genesis�in�Genesis�41414141::::10101010;�and�these�were�either�real�faults,�which�the�king�had�pardoned,�or�;�and�these�were�either�real�faults,�which�the�king�had�pardoned,�or�;�and�these�were�either�real�faults,�which�the�king�had�pardoned,�or�;�and�these�were�either�real�faults,�which�the�king�had�pardoned,�or�

however�such�as�he�had�been�charged�with,�and�cleared�from;�and�which�he�now�in�a�however�such�as�he�had�been�charged�with,�and�cleared�from;�and�which�he�now�in�a�however�such�as�he�had�been�charged�with,�and�cleared�from;�and�which�he�now�in�a�however�such�as�he�had�been�charged�with,�and�cleared�from;�and�which�he�now�in�a�

courtly�manner�takes�to�himself,�and�owns�them,�that�the�king's�goodness�and�clemency�courtly�manner�takes�to�himself,�and�owns�them,�that�the�king's�goodness�and�clemency�courtly�manner�takes�to�himself,�and�owns�them,�that�the�king's�goodness�and�clemency�courtly�manner�takes�to�himself,�and�owns�them,�that�the�king's�goodness�and�clemency�

to�him�might�appear,�and�lest�he�should�seem�to�charge�the�king�with�injustice�in�to�him�might�appear,�and�lest�he�should�seem�to�charge�the�king�with�injustice�in�to�him�might�appear,�and�lest�he�should�seem�to�charge�the�king�with�injustice�in�to�him�might�appear,�and�lest�he�should�seem�to�charge�the�king�with�injustice�in�

casting�him�into�prison;�which�circumstance�he�could�not�avoid�relating�in�the�story�he�casting�him�into�prison;�which�circumstance�he�could�not�avoid�relating�in�the�story�he�casting�him�into�prison;�which�circumstance�he�could�not�avoid�relating�in�the�story�he�casting�him�into�prison;�which�circumstance�he�could�not�avoid�relating�in�the�story�he�

was�about�to�tell.was�about�to�tell.was�about�to�tell.was�about�to�tell.

HENRY�HENRY�HENRY�HENRY�9999----16161616

JAMISON,�",�"JAMISON,�",�"JAMISON,�",�"JAMISON,�",�"Here is, 1. The recommending of Joseph to Pharaoh for an interpreter. The chief butler did it more in compliment to Pharaoh, to oblige him, than in gratitude to Joseph, or in compassion for his case. He makes a fair confession (Gen_41:9): “I remember my faults this day, in forgetting Joseph.” Note, It is best to remember our duty, and to do it in its time; but, if we have neglected that, it is next best to remember our faults, and repent of them, and do our duty at last; better late than never. Some think he means his faults against Pharaoh, for which he was imprisoned; and then he would insinuate that, though Pharaoh had forgiven him, he had not forgiven himself. The story he had to tell was, in short, That there was an obscure young man in the king's prison, who had very properly interpreted his dream, and the chief baker's (the event corresponding in each with the interpretation), and that he would recommend him to the king his master for an interpreter. Note, God's time for the enlargement of his people will appear at last to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained it, it is probable that upon his release he would have gone back to the land of the Hebrews again, which he spoke of so feelingly (Gen_40:15), and then he would neither have been so blessed himself, nor such a blessing to his family, as afterwards he proved. But staying two years longer, and coming out now upon this occasion, at last, to interpret the king's dreams, way was made for his very great preferment. Those that patiently wait for God shall be paid for their waiting, not only principal but interest, Lam_3:26. 2. The introducing of Joseph to Pharaoh. The king's business requires haste. Joseph is sent for out of the dungeon with all speed;

Pharaoh's order discharged him both from his imprisonment and from his servitude, and made him a candidate for some of the highest trusts at court. The king can scarcely allow him time, but that decency required it, to shave himself, and to change his raiment, Gen_41:14. It is done with all possible expedition, and Joseph is brought in, perhaps almost as much surprised as Peter was, Act_12:9. So suddenly is his captivity brought back that he is as one that dreams, Psa_126:1. Pharaoh immediately, without enquiring who or whence he was, tells him his business, that he expected he should interpret his dream, Gen_41:15. To which, Joseph makes him a very modest decent reply, (Gen_41:16), in which, (1.) He gives honour to God. “It is not in me, God must give it.” Note, Great gifts appear most graceful and illustrious when those that have them use them humbly, and take not the praise of them to themselves, but give it to God. To such God gives more grace. (2.) He shows respect to Pharaoh, and hearty good-will to him and his government, in supposing that the interpretation would be an answer of peace. Note, Those that consult God's oracles may expect an answer of peace. If Joseph be made the interpreter, hope the best.

JAMISON\, "then spake the chief butler unto Pharaoh, saying, I do remember my faults— This public acknowledgment of the merits of the young Hebrew would, tardy though it was, have reflected credit on the butler had it not been obviously made to ingratiate himself with his royal master. It is right to confess our faults against God, and against our fellow men when that confession is made in the spirit of godly sorrow and penitence. But this man was not much impressed with a sense of the fault he had committed against Joseph; he never thought of God, to whose goodness he was indebted for the prophetic announcement of his release, and in acknowledging his former fault against the king, he was practising the courtly art of pleasing his master.

K&D, "In this dilemma the head cup-bearer thought of Joseph; and calling to mind his offence against the king (Gen_40:1), and his ingratitude to Joseph (Gen_40:23), he related to the king how Joseph had explained their dreams to him and the chief baker in the prison, and how entirely the interpretation had come true.

CALVIN,�"CALVIN,�"CALVIN,�"CALVIN,�"9999.Then�spake�the�chief�butler.�Although�the�Lord�took�pity�on�Egypt,�yet�he�.Then�spake�the�chief�butler.�Although�the�Lord�took�pity�on�Egypt,�yet�he�.Then�spake�the�chief�butler.�Although�the�Lord�took�pity�on�Egypt,�yet�he�.Then�spake�the�chief�butler.�Although�the�Lord�took�pity�on�Egypt,�yet�he�

did�it�not�for�the�sake�of�the�king,�or�of�the�country,�but�that�Joseph�might,�at�length,�be�did�it�not�for�the�sake�of�the�king,�or�of�the�country,�but�that�Joseph�might,�at�length,�be�did�it�not�for�the�sake�of�the�king,�or�of�the�country,�but�that�Joseph�might,�at�length,�be�did�it�not�for�the�sake�of�the�king,�or�of�the�country,�but�that�Joseph�might,�at�length,�be�

brought�out�of�prison;�and�further,�that,�in�the�time�of�famine,�food�might�be�supplied�brought�out�of�prison;�and�further,�that,�in�the�time�of�famine,�food�might�be�supplied�brought�out�of�prison;�and�further,�that,�in�the�time�of�famine,�food�might�be�supplied�brought�out�of�prison;�and�further,�that,�in�the�time�of�famine,�food�might�be�supplied�

to�the�Church:�for�although�the�produce�was�stored�with�no�design�beyond�that�of�to�the�Church:�for�although�the�produce�was�stored�with�no�design�beyond�that�of�to�the�Church:�for�although�the�produce�was�stored�with�no�design�beyond�that�of�to�the�Church:�for�although�the�produce�was�stored�with�no�design�beyond�that�of�

providing�for�the�kingdom�of�Egypt;�yet�God�chiefly�cared�for�his�Church,�which�he�providing�for�the�kingdom�of�Egypt;�yet�God�chiefly�cared�for�his�Church,�which�he�providing�for�the�kingdom�of�Egypt;�yet�God�chiefly�cared�for�his�Church,�which�he�providing�for�the�kingdom�of�Egypt;�yet�God�chiefly�cared�for�his�Church,�which�he�

esteemed�more�highly�than�ten�worlds.�Therefore�the�butler,�who�had�resolved�to�be�esteemed�more�highly�than�ten�worlds.�Therefore�the�butler,�who�had�resolved�to�be�esteemed�more�highly�than�ten�worlds.�Therefore�the�butler,�who�had�resolved�to�be�esteemed�more�highly�than�ten�worlds.�Therefore�the�butler,�who�had�resolved�to�be�

silent�respecting�Joseph,�is�constrained�to�speak�for�the�liberation�of�the�holy�man.�In�silent�respecting�Joseph,�is�constrained�to�speak�for�the�liberation�of�the�holy�man.�In�silent�respecting�Joseph,�is�constrained�to�speak�for�the�liberation�of�the�holy�man.�In�silent�respecting�Joseph,�is�constrained�to�speak�for�the�liberation�of�the�holy�man.�In�

saying,�I�do�remember�my�faults�this�day,�he�is�understood�by�some�as�confessing�the�saying,�I�do�remember�my�faults�this�day,�he�is�understood�by�some�as�confessing�the�saying,�I�do�remember�my�faults�this�day,�he�is�understood�by�some�as�confessing�the�saying,�I�do�remember�my�faults�this�day,�he�is�understood�by�some�as�confessing�the�

fault�of�ingratitude,�because�he�had�not�kept�the�promise�he�had�given.�But�the�fault�of�ingratitude,�because�he�had�not�kept�the�promise�he�had�given.�But�the�fault�of�ingratitude,�because�he�had�not�kept�the�promise�he�had�given.�But�the�fault�of�ingratitude,�because�he�had�not�kept�the�promise�he�had�given.�But�the�

meaning�is�different;�for�he�could�not�speak�concerning�his�imprisonment,�without�meaning�is�different;�for�he�could�not�speak�concerning�his�imprisonment,�without�meaning�is�different;�for�he�could�not�speak�concerning�his�imprisonment,�without�meaning�is�different;�for�he�could�not�speak�concerning�his�imprisonment,�without�

interposing�a�preface�of�this�kind,�through�fear,�lest�suspicion�should�enter�into�the�interposing�a�preface�of�this�kind,�through�fear,�lest�suspicion�should�enter�into�the�interposing�a�preface�of�this�kind,�through�fear,�lest�suspicion�should�enter�into�the�interposing�a�preface�of�this�kind,�through�fear,�lest�suspicion�should�enter�into�the�

mind�of�the�king,�that�his�servant�thought�himself�injured;�or,�should�take�offense,�as�if�mind�of�the�king,�that�his�servant�thought�himself�injured;�or,�should�take�offense,�as�if�mind�of�the�king,�that�his�servant�thought�himself�injured;�or,�should�take�offense,�as�if�mind�of�the�king,�that�his�servant�thought�himself�injured;�or,�should�take�offense,�as�if�

the�butler�had�not�been�sensible�of�the�benefit�conferred�upon�him.�We�know�how�the�butler�had�not�been�sensible�of�the�benefit�conferred�upon�him.�We�know�how�the�butler�had�not�been�sensible�of�the�benefit�conferred�upon�him.�We�know�how�the�butler�had�not�been�sensible�of�the�benefit�conferred�upon�him.�We�know�how�

sensitive�are�the�minds�of�kings;�and�the�courtier�had�found�this�out�by�long�experience:�sensitive�are�the�minds�of�kings;�and�the�courtier�had�found�this�out�by�long�experience:�sensitive�are�the�minds�of�kings;�and�the�courtier�had�found�this�out�by�long�experience:�sensitive�are�the�minds�of�kings;�and�the�courtier�had�found�this�out�by�long�experience:�

therefore�he�begins�by�acknowledging�that�he�had�been�justly�cast�into�prison.�Whence�therefore�he�begins�by�acknowledging�that�he�had�been�justly�cast�into�prison.�Whence�therefore�he�begins�by�acknowledging�that�he�had�been�justly�cast�into�prison.�Whence�therefore�he�begins�by�acknowledging�that�he�had�been�justly�cast�into�prison.�Whence�

it�follows�that�he�was�indebted�to�the�clemency�of�the�king�for�restoration�to�his�former�it�follows�that�he�was�indebted�to�the�clemency�of�the�king�for�restoration�to�his�former�it�follows�that�he�was�indebted�to�the�clemency�of�the�king�for�restoration�to�his�former�it�follows�that�he�was�indebted�to�the�clemency�of�the�king�for�restoration�to�his�former�

state.state.state.state.

BENSON,�"Genesis�BENSON,�"Genesis�BENSON,�"Genesis�BENSON,�"Genesis�41414141::::9999.�I�remember�my�faults�this�day�.�I�remember�my�faults�this�day�.�I�remember�my�faults�this�day�.�I�remember�my�faults�this�day�———— In�forgetting�Joseph;�or�In�forgetting�Joseph;�or�In�forgetting�Joseph;�or�In�forgetting�Joseph;�or�

rather,�he�means�his�faults�against�Pharaoh,�for�which�he�was�imprisoned;�and�thus�he�rather,�he�means�his�faults�against�Pharaoh,�for�which�he�was�imprisoned;�and�thus�he�rather,�he�means�his�faults�against�Pharaoh,�for�which�he�was�imprisoned;�and�thus�he�rather,�he�means�his�faults�against�Pharaoh,�for�which�he�was�imprisoned;�and�thus�he�

would�insinuate,�that,�though�Pharaoh�had�forgiven�him,�he�had�not�forgiven�himself.�would�insinuate,�that,�though�Pharaoh�had�forgiven�him,�he�had�not�forgiven�himself.�would�insinuate,�that,�though�Pharaoh�had�forgiven�him,�he�had�not�forgiven�himself.�would�insinuate,�that,�though�Pharaoh�had�forgiven�him,�he�had�not�forgiven�himself.�

GodGodGodGod’’’’s�time�for�the�enlargement�of�his�people�will�appear,�at�last,�to�be�the�fittest�time.�s�time�for�the�enlargement�of�his�people�will�appear,�at�last,�to�be�the�fittest�time.�s�time�for�the�enlargement�of�his�people�will�appear,�at�last,�to�be�the�fittest�time.�s�time�for�the�enlargement�of�his�people�will�appear,�at�last,�to�be�the�fittest�time.�

If�the�chief�butler�had�at�first�used�his�interest�for�JosephIf�the�chief�butler�had�at�first�used�his�interest�for�JosephIf�the�chief�butler�had�at�first�used�his�interest�for�JosephIf�the�chief�butler�had�at�first�used�his�interest�for�Joseph’’’’s�enlargement,�and�had�s�enlargement,�and�had�s�enlargement,�and�had�s�enlargement,�and�had�

obtained�it,�it�is�probable�he�would�have�gone�back�to�the�land�of�the�Hebrews,�and�obtained�it,�it�is�probable�he�would�have�gone�back�to�the�land�of�the�Hebrews,�and�obtained�it,�it�is�probable�he�would�have�gone�back�to�the�land�of�the�Hebrews,�and�obtained�it,�it�is�probable�he�would�have�gone�back�to�the�land�of�the�Hebrews,�and�

then�he�had�neither�been�so�blessed�himself,�nor�such�a�blessing�to�his�family.�But�then�he�had�neither�been�so�blessed�himself,�nor�such�a�blessing�to�his�family.�But�then�he�had�neither�been�so�blessed�himself,�nor�such�a�blessing�to�his�family.�But�then�he�had�neither�been�so�blessed�himself,�nor�such�a�blessing�to�his�family.�But�

staying�two�years�longer,�and�coming�out�upon�this�occasion�to�interpret�the�kingstaying�two�years�longer,�and�coming�out�upon�this�occasion�to�interpret�the�kingstaying�two�years�longer,�and�coming�out�upon�this�occasion�to�interpret�the�kingstaying�two�years�longer,�and�coming�out�upon�this�occasion�to�interpret�the�king’’’’s�s�s�s�

dreams,�a�way�was�made�for�his�preferment.dreams,�a�way�was�made�for�his�preferment.dreams,�a�way�was�made�for�his�preferment.dreams,�a�way�was�made�for�his�preferment.

COFFMAN,�"Verses�COFFMAN,�"Verses�COFFMAN,�"Verses�COFFMAN,�"Verses�9999----13131313

"Then�spake�the�chief�butler�unto�Pharaoh,�saying,�I�do�remember�my�faults�this�day:�"Then�spake�the�chief�butler�unto�Pharaoh,�saying,�I�do�remember�my�faults�this�day:�"Then�spake�the�chief�butler�unto�Pharaoh,�saying,�I�do�remember�my�faults�this�day:�"Then�spake�the�chief�butler�unto�Pharaoh,�saying,�I�do�remember�my�faults�this�day:�

Pharaoh�was�wroth�with�his�servants,�and�he�put�me�in�ward�in�the�house�of�the�Captain�Pharaoh�was�wroth�with�his�servants,�and�he�put�me�in�ward�in�the�house�of�the�Captain�Pharaoh�was�wroth�with�his�servants,�and�he�put�me�in�ward�in�the�house�of�the�Captain�Pharaoh�was�wroth�with�his�servants,�and�he�put�me�in�ward�in�the�house�of�the�Captain�

of�the�guard,�me�and�the�chief�baker:�and�we�dreamed�a�dream�in�one�night,�I�and�he;�of�the�guard,�me�and�the�chief�baker:�and�we�dreamed�a�dream�in�one�night,�I�and�he;�of�the�guard,�me�and�the�chief�baker:�and�we�dreamed�a�dream�in�one�night,�I�and�he;�of�the�guard,�me�and�the�chief�baker:�and�we�dreamed�a�dream�in�one�night,�I�and�he;�

we�dreamed�each�man�according�to�the�interpretation�of�his�dream.�And�there�was�we�dreamed�each�man�according�to�the�interpretation�of�his�dream.�And�there�was�we�dreamed�each�man�according�to�the�interpretation�of�his�dream.�And�there�was�we�dreamed�each�man�according�to�the�interpretation�of�his�dream.�And�there�was�

there�a�young�man,�a�Hebrew,�servant�to�the�captain�of�the�guard;�and�we�told�him,�and�there�a�young�man,�a�Hebrew,�servant�to�the�captain�of�the�guard;�and�we�told�him,�and�there�a�young�man,�a�Hebrew,�servant�to�the�captain�of�the�guard;�and�we�told�him,�and�there�a�young�man,�a�Hebrew,�servant�to�the�captain�of�the�guard;�and�we�told�him,�and�

he�interpreted�to�us�our�dreams;�to�each�man�according�to�his�dream�did�he�interpret.�he�interpreted�to�us�our�dreams;�to�each�man�according�to�his�dream�did�he�interpret.�he�interpreted�to�us�our�dreams;�to�each�man�according�to�his�dream�did�he�interpret.�he�interpreted�to�us�our�dreams;�to�each�man�according�to�his�dream�did�he�interpret.�

And�it�came�to�pass,�as�he�interpreted�to�us,�so�it�was;�me�he�restored�unto�mine�office,�And�it�came�to�pass,�as�he�interpreted�to�us,�so�it�was;�me�he�restored�unto�mine�office,�And�it�came�to�pass,�as�he�interpreted�to�us,�so�it�was;�me�he�restored�unto�mine�office,�And�it�came�to�pass,�as�he�interpreted�to�us,�so�it�was;�me�he�restored�unto�mine�office,�

but�him�he�hanged."but�him�he�hanged."but�him�he�hanged."but�him�he�hanged."

Well,�well,�so�at�last�the�ungrateful�butler�remembered!�However,�it�was�not�until�"His�Well,�well,�so�at�last�the�ungrateful�butler�remembered!�However,�it�was�not�until�"His�Well,�well,�so�at�last�the�ungrateful�butler�remembered!�However,�it�was�not�until�"His�Well,�well,�so�at�last�the�ungrateful�butler�remembered!�However,�it�was�not�until�"His�

ungrateful�memory�was�stimulated�by�the�opportunity�of�ingratiating�himself�with�his�ungrateful�memory�was�stimulated�by�the�opportunity�of�ingratiating�himself�with�his�ungrateful�memory�was�stimulated�by�the�opportunity�of�ingratiating�himself�with�his�ungrateful�memory�was�stimulated�by�the�opportunity�of�ingratiating�himself�with�his�

royal�master."[royal�master."[royal�master."[royal�master."[10101010]]]]

PETT,�"Verses�PETT,�"Verses�PETT,�"Verses�PETT,�"Verses�9999----13131313

‘‘‘‘Then�the�chief�cupbearer�spoke�to�Pharaoh�saying,�Then�the�chief�cupbearer�spoke�to�Pharaoh�saying,�Then�the�chief�cupbearer�spoke�to�Pharaoh�saying,�Then�the�chief�cupbearer�spoke�to�Pharaoh�saying,�““““I�do�bring�to�mind�my�faults�this�I�do�bring�to�mind�my�faults�this�I�do�bring�to�mind�my�faults�this�I�do�bring�to�mind�my�faults�this�

day.�Pharaoh�was�angry�with�his�servants�and�put�me�in�custody�in�the�house�of�the�day.�Pharaoh�was�angry�with�his�servants�and�put�me�in�custody�in�the�house�of�the�day.�Pharaoh�was�angry�with�his�servants�and�put�me�in�custody�in�the�house�of�the�day.�Pharaoh�was�angry�with�his�servants�and�put�me�in�custody�in�the�house�of�the�

captain�of�the�guard,�me�and�the�chief�baker.�And�we�dreamed�a�dream�in�one�night,�I�captain�of�the�guard,�me�and�the�chief�baker.�And�we�dreamed�a�dream�in�one�night,�I�captain�of�the�guard,�me�and�the�chief�baker.�And�we�dreamed�a�dream�in�one�night,�I�captain�of�the�guard,�me�and�the�chief�baker.�And�we�dreamed�a�dream�in�one�night,�I�

and�he,�we�dreamed�each�one�a�dream�having�its�own�interpretation,�and�there�was�and�he,�we�dreamed�each�one�a�dream�having�its�own�interpretation,�and�there�was�and�he,�we�dreamed�each�one�a�dream�having�its�own�interpretation,�and�there�was�and�he,�we�dreamed�each�one�a�dream�having�its�own�interpretation,�and�there�was�

with�us�there�a�young�man,�a�Hebrew,�slave�to�the�captain�of�the�guard,�and�we�told�with�us�there�a�young�man,�a�Hebrew,�slave�to�the�captain�of�the�guard,�and�we�told�with�us�there�a�young�man,�a�Hebrew,�slave�to�the�captain�of�the�guard,�and�we�told�with�us�there�a�young�man,�a�Hebrew,�slave�to�the�captain�of�the�guard,�and�we�told�

him�and�he�interpreted�to�us�our�dreams.�To�each�man�according�to�his�dream�he�him�and�he�interpreted�to�us�our�dreams.�To�each�man�according�to�his�dream�he�him�and�he�interpreted�to�us�our�dreams.�To�each�man�according�to�his�dream�he�him�and�he�interpreted�to�us�our�dreams.�To�each�man�according�to�his�dream�he�

interpreted.�And�it�happened�that�as�he�interpreted�to�us,�so�it�was.�I�was�restored�to�interpreted.�And�it�happened�that�as�he�interpreted�to�us,�so�it�was.�I�was�restored�to�interpreted.�And�it�happened�that�as�he�interpreted�to�us,�so�it�was.�I�was�restored�to�interpreted.�And�it�happened�that�as�he�interpreted�to�us,�so�it�was.�I�was�restored�to�

my�office�and�he�was�hanged.my�office�and�he�was�hanged.my�office�and�he�was�hanged.my�office�and�he�was�hanged.’’’’

Somewhat�belatedly�the�chief�cupbearer,�as�he�witnesses�all�that�goes�on,�remembers�Somewhat�belatedly�the�chief�cupbearer,�as�he�witnesses�all�that�goes�on,�remembers�Somewhat�belatedly�the�chief�cupbearer,�as�he�witnesses�all�that�goes�on,�remembers�Somewhat�belatedly�the�chief�cupbearer,�as�he�witnesses�all�that�goes�on,�remembers�

his�own�dream�and�the�young�man�who�had�interpreted�it.�We�notice�that�he�knows�and�his�own�dream�and�the�young�man�who�had�interpreted�it.�We�notice�that�he�knows�and�his�own�dream�and�the�young�man�who�had�interpreted�it.�We�notice�that�he�knows�and�his�own�dream�and�the�young�man�who�had�interpreted�it.�We�notice�that�he�knows�and�

remembers�something�of�Josephremembers�something�of�Josephremembers�something�of�Josephremembers�something�of�Joseph’’’’s�background.�Joseph�had�not�been�some�background�s�background.�Joseph�had�not�been�some�background�s�background.�Joseph�had�not�been�some�background�s�background.�Joseph�had�not�been�some�background�

figure�to�him,�an�unknown�slave,�but�someone�of�whom�he�was�well�aware,�a�relatively�figure�to�him,�an�unknown�slave,�but�someone�of�whom�he�was�well�aware,�a�relatively�figure�to�him,�an�unknown�slave,�but�someone�of�whom�he�was�well�aware,�a�relatively�figure�to�him,�an�unknown�slave,�but�someone�of�whom�he�was�well�aware,�a�relatively�

important�person�in�his�own�right.�For�while�the�chief�cupbearer�was�an�extremely�important�person�in�his�own�right.�For�while�the�chief�cupbearer�was�an�extremely�important�person�in�his�own�right.�For�while�the�chief�cupbearer�was�an�extremely�important�person�in�his�own�right.�For�while�the�chief�cupbearer�was�an�extremely�

important�man,�prison�is�a�great�leveller.�And�he�wants�Pharaoh�to�know�that�this�was�important�man,�prison�is�a�great�leveller.�And�he�wants�Pharaoh�to�know�that�this�was�important�man,�prison�is�a�great�leveller.�And�he�wants�Pharaoh�to�know�that�this�was�important�man,�prison�is�a�great�leveller.�And�he�wants�Pharaoh�to�know�that�this�was�

not�just�some�charlatan,�but�the�servant�of�another�man�of�importance�in�the�royal�not�just�some�charlatan,�but�the�servant�of�another�man�of�importance�in�the�royal�not�just�some�charlatan,�but�the�servant�of�another�man�of�importance�in�the�royal�not�just�some�charlatan,�but�the�servant�of�another�man�of�importance�in�the�royal�

court.�To�be�a�slave�was�not�necessarily�looked�on�as�demeaning.�Slaves�held�very�court.�To�be�a�slave�was�not�necessarily�looked�on�as�demeaning.�Slaves�held�very�court.�To�be�a�slave�was�not�necessarily�looked�on�as�demeaning.�Slaves�held�very�court.�To�be�a�slave�was�not�necessarily�looked�on�as�demeaning.�Slaves�held�very�

important�positions,�and�indeed�all�men�were�slaves�to�Pharaoh.important�positions,�and�indeed�all�men�were�slaves�to�Pharaoh.important�positions,�and�indeed�all�men�were�slaves�to�Pharaoh.important�positions,�and�indeed�all�men�were�slaves�to�Pharaoh.

““““I�remember�my�faults�this�day.I�remember�my�faults�this�day.I�remember�my�faults�this�day.I�remember�my�faults�this�day.”””” A�necessary�humility�before�Pharaoh�who�must�not�be�A�necessary�humility�before�Pharaoh�who�must�not�be�A�necessary�humility�before�Pharaoh�who�must�not�be�A�necessary�humility�before�Pharaoh�who�must�not�be�

made�to�feel�blameworthy.�Whether�he�had�really�committed�faults�we�do�not�know.�made�to�feel�blameworthy.�Whether�he�had�really�committed�faults�we�do�not�know.�made�to�feel�blameworthy.�Whether�he�had�really�committed�faults�we�do�not�know.�made�to�feel�blameworthy.�Whether�he�had�really�committed�faults�we�do�not�know.�

He�then�continues�in�the�third�person�for�the�same�reason.�He�must�not�be�thought�of�He�then�continues�in�the�third�person�for�the�same�reason.�He�must�not�be�thought�of�He�then�continues�in�the�third�person�for�the�same�reason.�He�must�not�be�thought�of�He�then�continues�in�the�third�person�for�the�same�reason.�He�must�not�be�thought�of�

as�accusing�Pharaoh.as�accusing�Pharaoh.as�accusing�Pharaoh.as�accusing�Pharaoh.

So�Pharaoh�learns�of�this�young�man�who�interprets�dreams�correctly.So�Pharaoh�learns�of�this�young�man�who�interprets�dreams�correctly.So�Pharaoh�learns�of�this�young�man�who�interprets�dreams�correctly.So�Pharaoh�learns�of�this�young�man�who�interprets�dreams�correctly.

10 Pharaoh was once angry with his servants, and

he imprisoned me and the chief baker in the house

of the captain of the guard.

GILL,�"Pharaoh�was�wroth�with�his�servants,....�Not�with�all�of�them,�but�with�the�butler�GILL,�"Pharaoh�was�wroth�with�his�servants,....�Not�with�all�of�them,�but�with�the�butler�GILL,�"Pharaoh�was�wroth�with�his�servants,....�Not�with�all�of�them,�but�with�the�butler�GILL,�"Pharaoh�was�wroth�with�his�servants,....�Not�with�all�of�them,�but�with�the�butler�

and�the�baker.�Aben�Ezra�observes�here,�that�Pharaoh�was�not�the�proper�name�of�this�and�the�baker.�Aben�Ezra�observes�here,�that�Pharaoh�was�not�the�proper�name�of�this�and�the�baker.�Aben�Ezra�observes�here,�that�Pharaoh�was�not�the�proper�name�of�this�and�the�baker.�Aben�Ezra�observes�here,�that�Pharaoh�was�not�the�proper�name�of�this�

king,�but�a�title�of�office,�and�signifies�the�king;�for�it�cannot�be�thought�that�the�butler�king,�but�a�title�of�office,�and�signifies�the�king;�for�it�cannot�be�thought�that�the�butler�king,�but�a�title�of�office,�and�signifies�the�king;�for�it�cannot�be�thought�that�the�butler�king,�but�a�title�of�office,�and�signifies�the�king;�for�it�cannot�be�thought�that�the�butler�

would�use�such�freedom�in�his�presence�as�to�call�him�by�his�name:�the�true�name�of�would�use�such�freedom�in�his�presence�as�to�call�him�by�his�name:�the�true�name�of�would�use�such�freedom�in�his�presence�as�to�call�him�by�his�name:�the�true�name�of�would�use�such�freedom�in�his�presence�as�to�call�him�by�his�name:�the�true�name�of�

this�prince,�according�to�the�eastern�writersFthis�prince,�according�to�the�eastern�writersFthis�prince,�according�to�the�eastern�writersFthis�prince,�according�to�the�eastern�writersF6666,�was�Rian�ben�Walid;�others�take�him�to�,�was�Rian�ben�Walid;�others�take�him�to�,�was�Rian�ben�Walid;�others�take�him�to�,�was�Rian�ben�Walid;�others�take�him�to�

be�Aphophis,�the�third�of�the�Hycsi,�or�pastor�kings:�but,�according�to�Bishop�UsherFbe�Aphophis,�the�third�of�the�Hycsi,�or�pastor�kings:�but,�according�to�Bishop�UsherFbe�Aphophis,�the�third�of�the�Hycsi,�or�pastor�kings:�but,�according�to�Bishop�UsherFbe�Aphophis,�the�third�of�the�Hycsi,�or�pastor�kings:�but,�according�to�Bishop�UsherF7777,�,�,�,�

his�name�was�Mephramuthosis:his�name�was�Mephramuthosis:his�name�was�Mephramuthosis:his�name�was�Mephramuthosis:

and�put�me�in�ward�in�the�captain�of�the�guard's�house:�in�consequence�of�his�wrath�and�and�put�me�in�ward�in�the�captain�of�the�guard's�house:�in�consequence�of�his�wrath�and�and�put�me�in�ward�in�the�captain�of�the�guard's�house:�in�consequence�of�his�wrath�and�and�put�me�in�ward�in�the�captain�of�the�guard's�house:�in�consequence�of�his�wrath�and�

displeasure,�for�crimes�really�or�supposed�to�be�committed�by�him;�and�the�captain�of�displeasure,�for�crimes�really�or�supposed�to�be�committed�by�him;�and�the�captain�of�displeasure,�for�crimes�really�or�supposed�to�be�committed�by�him;�and�the�captain�of�displeasure,�for�crimes�really�or�supposed�to�be�committed�by�him;�and�the�captain�of�

the�guard's�house�was�a�prison,�or�at�least�there�was�a�prison�in�it�for�such�sort�of�the�guard's�house�was�a�prison,�or�at�least�there�was�a�prison�in�it�for�such�sort�of�the�guard's�house�was�a�prison,�or�at�least�there�was�a�prison�in�it�for�such�sort�of�the�guard's�house�was�a�prison,�or�at�least�there�was�a�prison�in�it�for�such�sort�of�

offenders;�and�this�was�Potiphar's,�Joseph's�master's,�house:offenders;�and�this�was�Potiphar's,�Joseph's�master's,�house:offenders;�and�this�was�Potiphar's,�Joseph's�master's,�house:offenders;�and�this�was�Potiphar's,�Joseph's�master's,�house:

both�me�and�the�chief�baker;�which�explains�who�the�officers�were�Pharaoh�was�wroth�both�me�and�the�chief�baker;�which�explains�who�the�officers�were�Pharaoh�was�wroth�both�me�and�the�chief�baker;�which�explains�who�the�officers�were�Pharaoh�was�wroth�both�me�and�the�chief�baker;�which�explains�who�the�officers�were�Pharaoh�was�wroth�

with,�and�who�were�for�their�offences�committed�to�prison.with,�and�who�were�for�their�offences�committed�to�prison.with,�and�who�were�for�their�offences�committed�to�prison.with,�and�who�were�for�their�offences�committed�to�prison.

11 Each of us had a dream the same night, and

each dream had a meaning of its own.

GILL,�"And�we�dreamed�a�dream�in�one�night,�I�and�he,....�In�one�and�the�same�night:GILL,�"And�we�dreamed�a�dream�in�one�night,�I�and�he,....�In�one�and�the�same�night:GILL,�"And�we�dreamed�a�dream�in�one�night,�I�and�he,....�In�one�and�the�same�night:GILL,�"And�we�dreamed�a�dream�in�one�night,�I�and�he,....�In�one�and�the�same�night:

we�dreamed�each�man�according�to�the�interpretation�of�his�dream;�they�both�dreamed�we�dreamed�each�man�according�to�the�interpretation�of�his�dream;�they�both�dreamed�we�dreamed�each�man�according�to�the�interpretation�of�his�dream;�they�both�dreamed�we�dreamed�each�man�according�to�the�interpretation�of�his�dream;�they�both�dreamed�

exactly�what�should�befall�them,�as�it�was�interpreted�to�them;�the�dreams,�the�exactly�what�should�befall�them,�as�it�was�interpreted�to�them;�the�dreams,�the�exactly�what�should�befall�them,�as�it�was�interpreted�to�them;�the�dreams,�the�exactly�what�should�befall�them,�as�it�was�interpreted�to�them;�the�dreams,�the�

interpretation�of�them,�and�the�events,�answered�to�each�otherinterpretation�of�them,�and�the�events,�answered�to�each�otherinterpretation�of�them,�and�the�events,�answered�to�each�otherinterpretation�of�them,�and�the�events,�answered�to�each�other

12 �ow a young Hebrew was there with us, a

servant of the captain of the guard. We told him

our dreams, and he interpreted them for us,

giving each man the interpretation of his dream.

GILL,�"And�there�was�there�with�us�a�young�man,....�Who�was�in�the�prison�with�them,�GILL,�"And�there�was�there�with�us�a�young�man,....�Who�was�in�the�prison�with�them,�GILL,�"And�there�was�there�with�us�a�young�man,....�Who�was�in�the�prison�with�them,�GILL,�"And�there�was�there�with�us�a�young�man,....�Who�was�in�the�prison�with�them,�

had�the�care�of�them,�and�waited�upon�them;�he�was�then�about�twenty�eight�years�of�had�the�care�of�them,�and�waited�upon�them;�he�was�then�about�twenty�eight�years�of�had�the�care�of�them,�and�waited�upon�them;�he�was�then�about�twenty�eight�years�of�had�the�care�of�them,�and�waited�upon�them;�he�was�then�about�twenty�eight�years�of�

age;�for�it�was�two�years�ago�he�speaks�of,�and�Joseph�was�thirty�when�he�stood�before�age;�for�it�was�two�years�ago�he�speaks�of,�and�Joseph�was�thirty�when�he�stood�before�age;�for�it�was�two�years�ago�he�speaks�of,�and�Joseph�was�thirty�when�he�stood�before�age;�for�it�was�two�years�ago�he�speaks�of,�and�Joseph�was�thirty�when�he�stood�before�

Pharaoh,�Genesis�Pharaoh,�Genesis�Pharaoh,�Genesis�Pharaoh,�Genesis�41414141::::46464646,,,,

an�Hebrew�servant�to�the�captain�of�the�guard;�he�first�describes�him�by�his�age,�a�an�Hebrew�servant�to�the�captain�of�the�guard;�he�first�describes�him�by�his�age,�a�an�Hebrew�servant�to�the�captain�of�the�guard;�he�first�describes�him�by�his�age,�a�an�Hebrew�servant�to�the�captain�of�the�guard;�he�first�describes�him�by�his�age,�a�

young�man,�then�by�his�descent,�an�Hebrew,�and�by�his�state�and�condition,�a�servant;�young�man,�then�by�his�descent,�an�Hebrew,�and�by�his�state�and�condition,�a�servant;�young�man,�then�by�his�descent,�an�Hebrew,�and�by�his�state�and�condition,�a�servant;�young�man,�then�by�his�descent,�an�Hebrew,�and�by�his�state�and�condition,�a�servant;�

neither�of�them�tended�much�to�recommend�him�to�the�king:neither�of�them�tended�much�to�recommend�him�to�the�king:neither�of�them�tended�much�to�recommend�him�to�the�king:neither�of�them�tended�much�to�recommend�him�to�the�king:

and�we�told�him;�that�is,�their�dreams:and�we�told�him;�that�is,�their�dreams:and�we�told�him;�that�is,�their�dreams:and�we�told�him;�that�is,�their�dreams:

and�he�interpreted�to�us�our�dream,�to�each�man�according�to�his�dream�did�he�and�he�interpreted�to�us�our�dream,�to�each�man�according�to�his�dream�did�he�and�he�interpreted�to�us�our�dream,�to�each�man�according�to�his�dream�did�he�and�he�interpreted�to�us�our�dream,�to�each�man�according�to�his�dream�did�he�

interpret;�told�them�what�their�dreams�presignified,�what�the�events�would�be�they�interpret;�told�them�what�their�dreams�presignified,�what�the�events�would�be�they�interpret;�told�them�what�their�dreams�presignified,�what�the�events�would�be�they�interpret;�told�them�what�their�dreams�presignified,�what�the�events�would�be�they�

portended;�the�interpretation�was�different�according�to�their�dreams.portended;�the�interpretation�was�different�according�to�their�dreams.portended;�the�interpretation�was�different�according�to�their�dreams.portended;�the�interpretation�was�different�according�to�their�dreams.

13 And things turned out exactly as he interpreted

them to us: I was restored to my position, and the

other man was impaled.”

GILL,�"GILL,�"GILL,�"GILL,�"And it came to pass, as he interpreted to us, so it was,.... The event answered to the interpretation, and showed it to be right; this is frequently hinted and repeated, to show the exactness and certainty of the interpretation given, in order to recommend Joseph to Pharaoh the more:

me he restored unto my office, and him he hanged: that is, Joseph interpreted the butler's dream to such a sense, that he should be restored to his butlership, and accordingly he was; and the baker's dream, that he should be hanged, and so he was. Aben Ezra and Jarchi interpret this of Pharaoh, that he restored the one, and hanged the other, or ordered these things to be done, which answered to Joseph's interpretation of the dreams; but the former sense seems best, for Joseph is the person immediately spoken of in the preceding clause; nor would it have been so decent for the butler, in the presence of Pharaoh, to have spoken of him without naming him, and which would have been contrary to his usage before.

14 So Pharaoh sent for Joseph, and he was

quickly brought from the dungeon. When he had

shaved and changed his clothes, he came before

Pharaoh.

BARNES,�"Genesis�BARNES,�"Genesis�BARNES,�"Genesis�BARNES,�"Genesis�41414141::::14141414----24242424

Pharaoh�sends�for�Joseph,�who�is�hastily�brought�from�the�prison.�Pharaoh�sends�for�Joseph,�who�is�hastily�brought�from�the�prison.�Pharaoh�sends�for�Joseph,�who�is�hastily�brought�from�the�prison.�Pharaoh�sends�for�Joseph,�who�is�hastily�brought�from�the�prison.�““““He�shaved.He�shaved.He�shaved.He�shaved.”””” The�The�The�The�

Egyptians�were�accustomed�to�shave�the�head�and�beard,�except�in�times�of�mourning�Egyptians�were�accustomed�to�shave�the�head�and�beard,�except�in�times�of�mourning�Egyptians�were�accustomed�to�shave�the�head�and�beard,�except�in�times�of�mourning�Egyptians�were�accustomed�to�shave�the�head�and�beard,�except�in�times�of�mourning�

(Herod.�(Herod.�(Herod.�(Herod.�2222::::32323232).).).). ““““Canst�hear�a�dream�to�interpret�itCanst�hear�a�dream�to�interpret�itCanst�hear�a�dream�to�interpret�itCanst�hear�a�dream�to�interpret�it”””” ----�needest�only�to�hear�in�order�to��needest�only�to�hear�in�order�to��needest�only�to�hear�in�order�to��needest�only�to�hear�in�order�to�

interpret�it.interpret�it.interpret�it.interpret�it. ““““Not�I�God�shall�answer.Not�I�God�shall�answer.Not�I�God�shall�answer.Not�I�God�shall�answer.”””” According�to�his�uniform�habit�Joseph�ascribes�According�to�his�uniform�habit�Joseph�ascribes�According�to�his�uniform�habit�Joseph�ascribes�According�to�his�uniform�habit�Joseph�ascribes�

the�gift�that�is�in�him�to�God.the�gift�that�is�in�him�to�God.the�gift�that�is�in�him�to�God.the�gift�that�is�in�him�to�God. ““““To�the�peace�of�PharaohTo�the�peace�of�PharaohTo�the�peace�of�PharaohTo�the�peace�of�Pharaoh”””” ----�so�that�Pharaoh�may�reap��so�that�Pharaoh�may�reap��so�that�Pharaoh�may�reap��so�that�Pharaoh�may�reap�

the�advantage.�In�form.�This�takes�the�place�ofthe�advantage.�In�form.�This�takes�the�place�ofthe�advantage.�In�form.�This�takes�the�place�ofthe�advantage.�In�form.�This�takes�the�place�of ““““in�look,in�look,in�look,in�look,”””” in�the�former�account.�Other�in�the�former�account.�Other�in�the�former�account.�Other�in�the�former�account.�Other�

slight�variations�in�the�terms�occur.slight�variations�in�the�terms�occur.slight�variations�in�the�terms�occur.slight�variations�in�the�terms�occur. ““““And�they�went�into�themAnd�they�went�into�themAnd�they�went�into�themAnd�they�went�into�them”””” ----�into�their�stomachs.�into�their�stomachs.�into�their�stomachs.�into�their�stomachs.

CLARKE,�"They�brought�him�hastily�out�of�the�dungeon�CLARKE,�"They�brought�him�hastily�out�of�the�dungeon�CLARKE,�"They�brought�him�hastily�out�of�the�dungeon�CLARKE,�"They�brought�him�hastily�out�of�the�dungeon�----�Pharaoh�was�in�perplexity��Pharaoh�was�in�perplexity��Pharaoh�was�in�perplexity��Pharaoh�was�in�perplexity�

on�account�of�his�dreams;�and�when�he�heard�of�Joseph,�he�sent�immediately�to�get�him�on�account�of�his�dreams;�and�when�he�heard�of�Joseph,�he�sent�immediately�to�get�him�on�account�of�his�dreams;�and�when�he�heard�of�Joseph,�he�sent�immediately�to�get�him�on�account�of�his�dreams;�and�when�he�heard�of�Joseph,�he�sent�immediately�to�get�him�

brought�before�him.�He�shaved�himself�brought�before�him.�He�shaved�himself�brought�before�him.�He�shaved�himself�brought�before�him.�He�shaved�himself�----�having�let�his�beard�grow�all�the�time�he�was��having�let�his�beard�grow�all�the�time�he�was��having�let�his�beard�grow�all�the�time�he�was��having�let�his�beard�grow�all�the�time�he�was�

in�prison,�he�now�trimmed�it,�for�it�is�not�likely�that�either�the�Egyptians�or�Hebrews�in�prison,�he�now�trimmed�it,�for�it�is�not�likely�that�either�the�Egyptians�or�Hebrews�in�prison,�he�now�trimmed�it,�for�it�is�not�likely�that�either�the�Egyptians�or�Hebrews�in�prison,�he�now�trimmed�it,�for�it�is�not�likely�that�either�the�Egyptians�or�Hebrews�

shaved�themselves�in�our�sense�of�the�word:�the�change�of�raiment�was,�no�doubt,�shaved�themselves�in�our�sense�of�the�word:�the�change�of�raiment�was,�no�doubt,�shaved�themselves�in�our�sense�of�the�word:�the�change�of�raiment�was,�no�doubt,�shaved�themselves�in�our�sense�of�the�word:�the�change�of�raiment�was,�no�doubt,�

furnished�out�of�the�king's�wardrobe;�as�Joseph,�in�his�present�circumstances,�could�not�furnished�out�of�the�king's�wardrobe;�as�Joseph,�in�his�present�circumstances,�could�not�furnished�out�of�the�king's�wardrobe;�as�Joseph,�in�his�present�circumstances,�could�not�furnished�out�of�the�king's�wardrobe;�as�Joseph,�in�his�present�circumstances,�could�not�

be�supposed�to�have�any�changes�of�raiment.be�supposed�to�have�any�changes�of�raiment.be�supposed�to�have�any�changes�of�raiment.be�supposed�to�have�any�changes�of�raiment.

GILL,�"GILL,�"GILL,�"GILL,�"Then Pharaoh sent and called Joseph,.... Sent messengers to him to come to him directly, ordered the captain of the guard, or keeper of prison, to loose him, and let him free, see Psa_105:20,

and they brought him hastily out of the dungeon; that is, out of the prison house; which, as Jarchi says, was made like a ditch or dungeon, or in which the dungeon was where Joseph was first put when he was brought to prison; though it cannot be thought that he continued there when he had so much respect shown him by the keeper, and had other prisoners committed to his care: however, he was fetched in great haste from his place of confinement, by the messengers that were sent for him; or "they made him to run" (h), from the prison to the palace, the king being so eager to have his dream interpreted to him:

and he shaved himself; or the barber shaved him, as Aben Ezra; his beard had not

been shaved, nor the hair of his head cut very probably for a considerable time; it being usual for persons in such circumstances to neglect such things:

and changed his raiment; his prison garments being such as were not fit to appear in before a king, and put on others, which either the king sent him, or the captain of the guard his master furnished him with:

and came in unto Pharaoh: into his palace, and his presence; what city it was in which this Pharaoh kept his palace, is no where said; very probably it was which the Scriptures call Zoan, that being the ancient city of Egypt, Num_13:22.

HENRY�HENRY�HENRY�HENRY�14141414----16161616,�",�",�",�" The introducing of Joseph to Pharaoh. The king's business requires haste. Joseph is sent for out of the dungeon with all speed; Pharaoh's order discharged him both from his imprisonment and from his servitude, and made him a candidate for some of the highest trusts at court. The king can scarcely allow him time, but that decency required it, to shave himself, and to change his raiment, Gen_41:14. It is done with all possible expedition, and Joseph is brought in, perhaps almost as much surprised as Peter was, Act_12:9. So suddenly is his captivity brought back that he is as one that dreams, Psa_126:1. Pharaoh immediately, without enquiring who or whence he was, tells him his business, that he expected he should interpret his dream, Gen_41:15. To which, Joseph makes him a very modest decent reply, (Gen_41:16), in which, (1.) He gives honour to God. “It is not in me, God must give it.” Note, Great gifts appear most graceful and illustrious when those that have them use them humbly, and take not the praise of them to themselves, but give it to God. To such God gives more grace. (2.) He shows respect to Pharaoh, and hearty good-will to him and his government, in supposing that the interpretation would be an answer of peace. Note, Those that consult God's oracles may expect an answer of peace. If Joseph be made the interpreter, hope the best.

JAMISON,�"JAMISON,�"JAMISON,�"JAMISON,�"Then Pharaoh sent and called Joseph— Now that God’s set time had come (Psa_105:19), no human power nor policy could detain Joseph in prison. During his protracted confinement, he might have often been distressed with perplexing doubts; but the mystery of Providence was about to be cleared up, and all his sorrows forgotten in the course of honor and public usefulness in which his services were to be employed.

shaved himself— The Egyptians were the only Oriental nation that liked a smooth chin. All slaves and foreigners who were reduced to that condition, were obliged, on their arrival in that country, to conform to the cleanly habits of the natives, by shaving their beards and heads, the latter of which were covered with a close cap. Thus prepared, Joseph was conducted to the palace, where the king seemed to have been anxiously waiting his arrival.

CALVIN,�"CALVIN,�"CALVIN,�"CALVIN,�"14141414.Then�Pharaoh�sent�and�called�Joseph.�We�see�in�the�person�of�a�proud�.Then�Pharaoh�sent�and�called�Joseph.�We�see�in�the�person�of�a�proud�.Then�Pharaoh�sent�and�called�Joseph.�We�see�in�the�person�of�a�proud�.Then�Pharaoh�sent�and�called�Joseph.�We�see�in�the�person�of�a�proud�

king,�as�in�a�glass,�what�necessity�can�effect.�They�whose�circumstances�are�happy�and�king,�as�in�a�glass,�what�necessity�can�effect.�They�whose�circumstances�are�happy�and�king,�as�in�a�glass,�what�necessity�can�effect.�They�whose�circumstances�are�happy�and�king,�as�in�a�glass,�what�necessity�can�effect.�They�whose�circumstances�are�happy�and�

prosperous�will�scarcely�condescend�to�hear�those�whom�they�esteem�true�prophets,�prosperous�will�scarcely�condescend�to�hear�those�whom�they�esteem�true�prophets,�prosperous�will�scarcely�condescend�to�hear�those�whom�they�esteem�true�prophets,�prosperous�will�scarcely�condescend�to�hear�those�whom�they�esteem�true�prophets,�

still�less�will�they�listen�to�strangers.�Wherefore�it�was�necessary�that�the�obstinacy�of�still�less�will�they�listen�to�strangers.�Wherefore�it�was�necessary�that�the�obstinacy�of�still�less�will�they�listen�to�strangers.�Wherefore�it�was�necessary�that�the�obstinacy�of�still�less�will�they�listen�to�strangers.�Wherefore�it�was�necessary�that�the�obstinacy�of�

Pharaoh�should�be�first�subdued,�in�order�that�he�might�send�for�Joseph,�and�accept�Pharaoh�should�be�first�subdued,�in�order�that�he�might�send�for�Joseph,�and�accept�Pharaoh�should�be�first�subdued,�in�order�that�he�might�send�for�Joseph,�and�accept�Pharaoh�should�be�first�subdued,�in�order�that�he�might�send�for�Joseph,�and�accept�

him�as�his�master�and�instructor.�The�same�kind�of�preparation�is�also�necessary�even�him�as�his�master�and�instructor.�The�same�kind�of�preparation�is�also�necessary�even�him�as�his�master�and�instructor.�The�same�kind�of�preparation�is�also�necessary�even�him�as�his�master�and�instructor.�The�same�kind�of�preparation�is�also�necessary�even�

for�the�elect;�because�they�never�become�docile�until�the�pride�of�the�flesh�is�laid�low.�for�the�elect;�because�they�never�become�docile�until�the�pride�of�the�flesh�is�laid�low.�for�the�elect;�because�they�never�become�docile�until�the�pride�of�the�flesh�is�laid�low.�for�the�elect;�because�they�never�become�docile�until�the�pride�of�the�flesh�is�laid�low.�

Whenever,�therefore,�we�are�cast�into�grievous�troubles,�which�keep�us�in�perplexity�Whenever,�therefore,�we�are�cast�into�grievous�troubles,�which�keep�us�in�perplexity�Whenever,�therefore,�we�are�cast�into�grievous�troubles,�which�keep�us�in�perplexity�Whenever,�therefore,�we�are�cast�into�grievous�troubles,�which�keep�us�in�perplexity�

and�anxiety,�let�us�know�that�God,�in�this�manner,�is�accomplishing�his�design�of�and�anxiety,�let�us�know�that�God,�in�this�manner,�is�accomplishing�his�design�of�and�anxiety,�let�us�know�that�God,�in�this�manner,�is�accomplishing�his�design�of�and�anxiety,�let�us�know�that�God,�in�this�manner,�is�accomplishing�his�design�of�

rendering�us�obedient�to�himself.�When�Moses�relates�that�Joseph,�before�he�came�into�rendering�us�obedient�to�himself.�When�Moses�relates�that�Joseph,�before�he�came�into�rendering�us�obedient�to�himself.�When�Moses�relates�that�Joseph,�before�he�came�into�rendering�us�obedient�to�himself.�When�Moses�relates�that�Joseph,�before�he�came�into�

the�presence�of�the�king,�changed�his�garments,�we�may�hence�conjecture�that�his�the�presence�of�the�king,�changed�his�garments,�we�may�hence�conjecture�that�his�the�presence�of�the�king,�changed�his�garments,�we�may�hence�conjecture�that�his�the�presence�of�the�king,�changed�his�garments,�we�may�hence�conjecture�that�his�

clothing�was�mean.�To�the�same�point,�what�is�added�respecting�his�clothing�was�mean.�To�the�same�point,�what�is�added�respecting�his�clothing�was�mean.�To�the�same�point,�what�is�added�respecting�his�clothing�was�mean.�To�the�same�point,�what�is�added�respecting�his�““““shaving�himself,shaving�himself,shaving�himself,shaving�himself,””””

ought,�in�my�opinion,�to�be�referred:�for�since�Egypt�was�a�nations�of�effeminate�ought,�in�my�opinion,�to�be�referred:�for�since�Egypt�was�a�nations�of�effeminate�ought,�in�my�opinion,�to�be�referred:�for�since�Egypt�was�a�nations�of�effeminate�ought,�in�my�opinion,�to�be�referred:�for�since�Egypt�was�a�nations�of�effeminate�

delicacy,�it�is�probable�that�they,�being�studious�of�neatness�and�elegance,�rather�delicacy,�it�is�probable�that�they,�being�studious�of�neatness�and�elegance,�rather�delicacy,�it�is�probable�that�they,�being�studious�of�neatness�and�elegance,�rather�delicacy,�it�is�probable�that�they,�being�studious�of�neatness�and�elegance,�rather�

nourished�their�hair�than�otherwise.�(nourished�their�hair�than�otherwise.�(nourished�their�hair�than�otherwise.�(nourished�their�hair�than�otherwise.�(156156156156)�But�as�Joseph�put�off�his�squalid�raiment,�so,�)�But�as�Joseph�put�off�his�squalid�raiment,�so,�)�But�as�Joseph�put�off�his�squalid�raiment,�so,�)�But�as�Joseph�put�off�his�squalid�raiment,�so,�

that�he�might�have�no�remaining�cause�of�shame,�he�is�shaved.�Let�us�know,�then,�that�that�he�might�have�no�remaining�cause�of�shame,�he�is�shaved.�Let�us�know,�then,�that�that�he�might�have�no�remaining�cause�of�shame,�he�is�shaved.�Let�us�know,�then,�that�that�he�might�have�no�remaining�cause�of�shame,�he�is�shaved.�Let�us�know,�then,�that�

the�servant�of�God�lay�in�filth�even�to�the�day�of�his�deliverance.the�servant�of�God�lay�in�filth�even�to�the�day�of�his�deliverance.the�servant�of�God�lay�in�filth�even�to�the�day�of�his�deliverance.the�servant�of�God�lay�in�filth�even�to�the�day�of�his�deliverance.

BENSON,�"Genesis�BENSON,�"Genesis�BENSON,�"Genesis�BENSON,�"Genesis�41414141::::14141414.�Brought�him�out�of�the�dungeon�.�Brought�him�out�of�the�dungeon�.�Brought�him�out�of�the�dungeon�.�Brought�him�out�of�the�dungeon�———— Or�prison;�for,�as�Or�prison;�for,�as�Or�prison;�for,�as�Or�prison;�for,�as�

Joseph�was�now�so�much�employed,�and�intrusted�with�all�the�affairs�of�the�prison�and�Joseph�was�now�so�much�employed,�and�intrusted�with�all�the�affairs�of�the�prison�and�Joseph�was�now�so�much�employed,�and�intrusted�with�all�the�affairs�of�the�prison�and�Joseph�was�now�so�much�employed,�and�intrusted�with�all�the�affairs�of�the�prison�and�

prisoners,�it�is�not�probable�that�he�should�still�be�kept�confined�in�the�dungeon,�prisoners,�it�is�not�probable�that�he�should�still�be�kept�confined�in�the�dungeon,�prisoners,�it�is�not�probable�that�he�should�still�be�kept�confined�in�the�dungeon,�prisoners,�it�is�not�probable�that�he�should�still�be�kept�confined�in�the�dungeon,�

properly�so�called.�The�king�could�scarce�allow�him�time,�but�that�decency�required�it,�properly�so�called.�The�king�could�scarce�allow�him�time,�but�that�decency�required�it,�properly�so�called.�The�king�could�scarce�allow�him�time,�but�that�decency�required�it,�properly�so�called.�The�king�could�scarce�allow�him�time,�but�that�decency�required�it,�

to�shave�himself,�and�to�change�his�raiment.�It�is�done�with�all�possible�expedition,�and�to�shave�himself,�and�to�change�his�raiment.�It�is�done�with�all�possible�expedition,�and�to�shave�himself,�and�to�change�his�raiment.�It�is�done�with�all�possible�expedition,�and�to�shave�himself,�and�to�change�his�raiment.�It�is�done�with�all�possible�expedition,�and�

Joseph�is�brought�in�perhaps�almost�as�much�surprised�as�Peter�was,�Acts�Joseph�is�brought�in�perhaps�almost�as�much�surprised�as�Peter�was,�Acts�Joseph�is�brought�in�perhaps�almost�as�much�surprised�as�Peter�was,�Acts�Joseph�is�brought�in�perhaps�almost�as�much�surprised�as�Peter�was,�Acts�12121212::::9999;�so�;�so�;�so�;�so�

suddenly�is�his�captivity�brought�back,�that�he�is�as�one�that�dreams,�<suddenly�is�his�captivity�brought�back,�that�he�is�as�one�that�dreams,�<suddenly�is�his�captivity�brought�back,�that�he�is�as�one�that�dreams,�<suddenly�is�his�captivity�brought�back,�that�he�is�as�one�that�dreams,�<19191919CCCC601601601601>Psalms�>Psalms�>Psalms�>Psalms�

126126126126::::1111.�Pharaoh�immediately,�without�inquiring�who�or�whence�he�was,�tells�him�his�.�Pharaoh�immediately,�without�inquiring�who�or�whence�he�was,�tells�him�his�.�Pharaoh�immediately,�without�inquiring�who�or�whence�he�was,�tells�him�his�.�Pharaoh�immediately,�without�inquiring�who�or�whence�he�was,�tells�him�his�

business,�that�he�expected�he�should�interpret�his�dream.business,�that�he�expected�he�should�interpret�his�dream.business,�that�he�expected�he�should�interpret�his�dream.business,�that�he�expected�he�should�interpret�his�dream.

COFFMAN,�"Verse�COFFMAN,�"Verse�COFFMAN,�"Verse�COFFMAN,�"Verse�14141414

"Then�Pharaoh�sent�and�called�Joseph,�and�they�brought�him�hastily�out�of�the�"Then�Pharaoh�sent�and�called�Joseph,�and�they�brought�him�hastily�out�of�the�"Then�Pharaoh�sent�and�called�Joseph,�and�they�brought�him�hastily�out�of�the�"Then�Pharaoh�sent�and�called�Joseph,�and�they�brought�him�hastily�out�of�the�

dungeon;�and�he�shaved�himself,�and�changed�his�raiment,�and�came�in�unto�Pharaoh."dungeon;�and�he�shaved�himself,�and�changed�his�raiment,�and�came�in�unto�Pharaoh."dungeon;�and�he�shaved�himself,�and�changed�his�raiment,�and�came�in�unto�Pharaoh."dungeon;�and�he�shaved�himself,�and�changed�his�raiment,�and�came�in�unto�Pharaoh."

(Note:�Genesis�(Note:�Genesis�(Note:�Genesis�(Note:�Genesis�41414141::::15151515----24�24�24�24�are�in�all�respects�practically�identical�with�Genesis�are�in�all�respects�practically�identical�with�Genesis�are�in�all�respects�practically�identical�with�Genesis�are�in�all�respects�practically�identical�with�Genesis�41414141::::1111----8888,�,�,�,�

above;�and�so�they�are�omitted�here.�Of�the�very�slight�variations,�Skinner�said�they�above;�and�so�they�are�omitted�here.�Of�the�very�slight�variations,�Skinner�said�they�above;�and�so�they�are�omitted�here.�Of�the�very�slight�variations,�Skinner�said�they�above;�and�so�they�are�omitted�here.�Of�the�very�slight�variations,�Skinner�said�they�

should�be�expected�as�quite�natural�from�a�"desire�for�variety."[should�be�expected�as�quite�natural�from�a�"desire�for�variety."[should�be�expected�as�quite�natural�from�a�"desire�for�variety."[should�be�expected�as�quite�natural�from�a�"desire�for�variety."[11111111]�The�variation�in�]�The�variation�in�]�The�variation�in�]�The�variation�in�

Genesis�Genesis�Genesis�Genesis�41414141::::24�24�24�24�was�commented�on�under�Genesis�was�commented�on�under�Genesis�was�commented�on�under�Genesis�was�commented�on�under�Genesis�41414141::::8888,�above).,�above).,�above).,�above).

The�shaving�and�dressing�of�Joseph�were�required�by�the�rules�for�those�appearing�The�shaving�and�dressing�of�Joseph�were�required�by�the�rules�for�those�appearing�The�shaving�and�dressing�of�Joseph�were�required�by�the�rules�for�those�appearing�The�shaving�and�dressing�of�Joseph�were�required�by�the�rules�for�those�appearing�

before�Pharaoh,�but�the�change�must�also�have�been�very�welcome�to�Joseph.before�Pharaoh,�but�the�change�must�also�have�been�very�welcome�to�Joseph.before�Pharaoh,�but�the�change�must�also�have�been�very�welcome�to�Joseph.before�Pharaoh,�but�the�change�must�also�have�been�very�welcome�to�Joseph.

NISBET,�"POTENTATE�AND�PRISONERNISBET,�"POTENTATE�AND�PRISONERNISBET,�"POTENTATE�AND�PRISONERNISBET,�"POTENTATE�AND�PRISONER

‘‘‘‘Pharaoh�sent�and�called�Joseph.Pharaoh�sent�and�called�Joseph.Pharaoh�sent�and�called�Joseph.Pharaoh�sent�and�called�Joseph.’’’’

Genesis�Genesis�Genesis�Genesis�41414141::::14141414

I.�Trouble�is�glad�to�find�a�deliverer�anywhere,�it�matters�not�what�his�condition�may�I.�Trouble�is�glad�to�find�a�deliverer�anywhere,�it�matters�not�what�his�condition�may�I.�Trouble�is�glad�to�find�a�deliverer�anywhere,�it�matters�not�what�his�condition�may�I.�Trouble�is�glad�to�find�a�deliverer�anywhere,�it�matters�not�what�his�condition�may�

be.�Else�had�Pharaoh�scorned�the�notion�of�seeking�instruction�from�a�Hebrew�slave�be.�Else�had�Pharaoh�scorned�the�notion�of�seeking�instruction�from�a�Hebrew�slave�be.�Else�had�Pharaoh�scorned�the�notion�of�seeking�instruction�from�a�Hebrew�slave�be.�Else�had�Pharaoh�scorned�the�notion�of�seeking�instruction�from�a�Hebrew�slave�

out�of�a�dungeon.�The�readiness�of�the�king�to�profit�by�the�experience�of�others�is�out�of�a�dungeon.�The�readiness�of�the�king�to�profit�by�the�experience�of�others�is�out�of�a�dungeon.�The�readiness�of�the�king�to�profit�by�the�experience�of�others�is�out�of�a�dungeon.�The�readiness�of�the�king�to�profit�by�the�experience�of�others�is�

commendable.�Why�remain�sick�when�there�is�a�Physician�with�commendable.�Why�remain�sick�when�there�is�a�Physician�with�commendable.�Why�remain�sick�when�there�is�a�Physician�with�commendable.�Why�remain�sick�when�there�is�a�Physician�with�‘‘‘‘balm�in�Gileadbalm�in�Gileadbalm�in�Gileadbalm�in�Gilead’’’’????

II.�The�kingII.�The�kingII.�The�kingII.�The�king’’’’s�pleasure�cannot�wait.s�pleasure�cannot�wait.s�pleasure�cannot�wait.s�pleasure�cannot�wait.————There�must�be�no�delay�in�bringing�Joseph�out�of�There�must�be�no�delay�in�bringing�Joseph�out�of�There�must�be�no�delay�in�bringing�Joseph�out�of�There�must�be�no�delay�in�bringing�Joseph�out�of�

prison;prison;prison;prison; ‘‘‘‘they�made�him�runthey�made�him�runthey�made�him�runthey�made�him�run”””” (marg.).�Are�we�quick�to�execute�our�Lord(marg.).�Are�we�quick�to�execute�our�Lord(marg.).�Are�we�quick�to�execute�our�Lord(marg.).�Are�we�quick�to�execute�our�Lord’’’’s�commands,�or�s�commands,�or�s�commands,�or�s�commands,�or�

do�we�linger,�fancying�any�time�will�suffice�to�enter�upon�the�duty�assigned?do�we�linger,�fancying�any�time�will�suffice�to�enter�upon�the�duty�assigned?do�we�linger,�fancying�any�time�will�suffice�to�enter�upon�the�duty�assigned?do�we�linger,�fancying�any�time�will�suffice�to�enter�upon�the�duty�assigned? ‘‘‘‘The�kingThe�kingThe�kingThe�king’’’’s�s�s�s�

business�requireth�haste.business�requireth�haste.business�requireth�haste.business�requireth�haste.’’’’

III.�Yet�prison�garb�does�not�befit�a�kingIII.�Yet�prison�garb�does�not�befit�a�kingIII.�Yet�prison�garb�does�not�befit�a�kingIII.�Yet�prison�garb�does�not�befit�a�king’’’’s�court.s�court.s�court.s�court.————Extreme�haste�did�not�prevent�the�Extreme�haste�did�not�prevent�the�Extreme�haste�did�not�prevent�the�Extreme�haste�did�not�prevent�the�

necessary�preparations�for�a�decent�appearance�before�Pharaoh.�Josephnecessary�preparations�for�a�decent�appearance�before�Pharaoh.�Josephnecessary�preparations�for�a�decent�appearance�before�Pharaoh.�Josephnecessary�preparations�for�a�decent�appearance�before�Pharaoh.�Joseph ‘‘‘‘shaved�(his�shaved�(his�shaved�(his�shaved�(his�

beard�and�perhaps�his�head)�and�changed�his�raiment.beard�and�perhaps�his�head)�and�changed�his�raiment.beard�and�perhaps�his�head)�and�changed�his�raiment.beard�and�perhaps�his�head)�and�changed�his�raiment.’’’’ Too�often�we�rush�into�the�Too�often�we�rush�into�the�Too�often�we�rush�into�the�Too�often�we�rush�into�the�

presence�of�the�King�of�kings�unthinkingly,�without�the�preparation�of�the�heart�and�presence�of�the�King�of�kings�unthinkingly,�without�the�preparation�of�the�heart�and�presence�of�the�King�of�kings�unthinkingly,�without�the�preparation�of�the�heart�and�presence�of�the�King�of�kings�unthinkingly,�without�the�preparation�of�the�heart�and�

seriousness�of�manner�which�become�us�before�the�Holy�Lord�God.�Josephseriousness�of�manner�which�become�us�before�the�Holy�Lord�God.�Josephseriousness�of�manner�which�become�us�before�the�Holy�Lord�God.�Josephseriousness�of�manner�which�become�us�before�the�Holy�Lord�God.�Joseph’’’’s�prison�s�prison�s�prison�s�prison�

dress�would�have�seemed�an�insult�to�the�monarch.�The�ceremonial�law�of�Israel�never�dress�would�have�seemed�an�insult�to�the�monarch.�The�ceremonial�law�of�Israel�never�dress�would�have�seemed�an�insult�to�the�monarch.�The�ceremonial�law�of�Israel�never�dress�would�have�seemed�an�insult�to�the�monarch.�The�ceremonial�law�of�Israel�never�

permitted�the�priests�to�minister�before�God�with�any�sign�of�mourning�upon�them.�Let�permitted�the�priests�to�minister�before�God�with�any�sign�of�mourning�upon�them.�Let�permitted�the�priests�to�minister�before�God�with�any�sign�of�mourning�upon�them.�Let�permitted�the�priests�to�minister�before�God�with�any�sign�of�mourning�upon�them.�Let�

us�come�before�God�not�defiled�but�cleansed�in�the�blood�of�Christ,�wearing�His�robe�us�come�before�God�not�defiled�but�cleansed�in�the�blood�of�Christ,�wearing�His�robe�us�come�before�God�not�defiled�but�cleansed�in�the�blood�of�Christ,�wearing�His�robe�us�come�before�God�not�defiled�but�cleansed�in�the�blood�of�Christ,�wearing�His�robe�

of�righteousness,�not�sorrowful�but�rejoicing,�not�looking�like�slaves�but�as�His�of�righteousness,�not�sorrowful�but�rejoicing,�not�looking�like�slaves�but�as�His�of�righteousness,�not�sorrowful�but�rejoicing,�not�looking�like�slaves�but�as�His�of�righteousness,�not�sorrowful�but�rejoicing,�not�looking�like�slaves�but�as�His�

children.�One�day�Christians�will�be�presented�faultless�before�the�Fatherchildren.�One�day�Christians�will�be�presented�faultless�before�the�Fatherchildren.�One�day�Christians�will�be�presented�faultless�before�the�Fatherchildren.�One�day�Christians�will�be�presented�faultless�before�the�Father’’’’s�throne.s�throne.s�throne.s�throne.

IV.�The�diligent�servant�is�honoured�by�standing�before�the�king.IV.�The�diligent�servant�is�honoured�by�standing�before�the�king.IV.�The�diligent�servant�is�honoured�by�standing�before�the�king.IV.�The�diligent�servant�is�honoured�by�standing�before�the�king.————This�was�an�This�was�an�This�was�an�This�was�an�

illustration�of�Proverbs�illustration�of�Proverbs�illustration�of�Proverbs�illustration�of�Proverbs�22222222::::29292929.�Had�Joseph�not�been�faithful�to�his�work�he�had�not�.�Had�Joseph�not�been�faithful�to�his�work�he�had�not�.�Had�Joseph�not�been�faithful�to�his�work�he�had�not�.�Had�Joseph�not�been�faithful�to�his�work�he�had�not�

been�appointed�warder�and�attendant�on�the�state�officials,�nor�had�he�noticed�their�been�appointed�warder�and�attendant�on�the�state�officials,�nor�had�he�noticed�their�been�appointed�warder�and�attendant�on�the�state�officials,�nor�had�he�noticed�their�been�appointed�warder�and�attendant�on�the�state�officials,�nor�had�he�noticed�their�

sadness,�interpreted�their�dreams,�and�been�called�to�Pharaohsadness,�interpreted�their�dreams,�and�been�called�to�Pharaohsadness,�interpreted�their�dreams,�and�been�called�to�Pharaohsadness,�interpreted�their�dreams,�and�been�called�to�Pharaoh’’’’s�aid.�Our�acts�are�s�aid.�Our�acts�are�s�aid.�Our�acts�are�s�aid.�Our�acts�are�

linked�together,�we�cannot�foresee�the�consequences�of�the�most�trivial�deed.�Let�all�linked�together,�we�cannot�foresee�the�consequences�of�the�most�trivial�deed.�Let�all�linked�together,�we�cannot�foresee�the�consequences�of�the�most�trivial�deed.�Let�all�linked�together,�we�cannot�foresee�the�consequences�of�the�most�trivial�deed.�Let�all�

our�labour�be�conscientiously�discharged.our�labour�be�conscientiously�discharged.our�labour�be�conscientiously�discharged.our�labour�be�conscientiously�discharged.

V.�The�true�prophet�ascribes�credit�and�power�to�God�alone.V.�The�true�prophet�ascribes�credit�and�power�to�God�alone.V.�The�true�prophet�ascribes�credit�and�power�to�God�alone.V.�The�true�prophet�ascribes�credit�and�power�to�God�alone.————How�modestly�Joseph�How�modestly�Joseph�How�modestly�Joseph�How�modestly�Joseph�

disclaimed�the�knowledge�attributed�to�him,�and�referred�the�glory�to�Him�whose�disclaimed�the�knowledge�attributed�to�him,�and�referred�the�glory�to�Him�whose�disclaimed�the�knowledge�attributed�to�him,�and�referred�the�glory�to�Him�whose�disclaimed�the�knowledge�attributed�to�him,�and�referred�the�glory�to�Him�whose�

messenger�he�was.�Humility�ever�decks�Godmessenger�he�was.�Humility�ever�decks�Godmessenger�he�was.�Humility�ever�decks�Godmessenger�he�was.�Humility�ever�decks�God’’’’s�servants,�for�they�say,s�servants,�for�they�say,s�servants,�for�they�say,s�servants,�for�they�say, ‘‘‘‘What�have�we�that�What�have�we�that�What�have�we�that�What�have�we�that�

we�have�not�received?we�have�not�received?we�have�not�received?we�have�not�received?’’’’ Pride�on�account�of�intellectual�ability�or�rank�or�strength�or�Pride�on�account�of�intellectual�ability�or�rank�or�strength�or�Pride�on�account�of�intellectual�ability�or�rank�or�strength�or�Pride�on�account�of�intellectual�ability�or�rank�or�strength�or�

character�is�unwarrantable.character�is�unwarrantable.character�is�unwarrantable.character�is�unwarrantable. ‘‘‘‘By�the�grace�of�God�I�am�what�I�am.By�the�grace�of�God�I�am�what�I�am.By�the�grace�of�God�I�am�what�I�am.By�the�grace�of�God�I�am�what�I�am.’’’’ Herein�did�the�Herein�did�the�Herein�did�the�Herein�did�the�

Saviour�assert�His�Divine�dignity,�for�He�scrupled�not�to�draw�attention�to�Himself,�Saviour�assert�His�Divine�dignity,�for�He�scrupled�not�to�draw�attention�to�Himself,�Saviour�assert�His�Divine�dignity,�for�He�scrupled�not�to�draw�attention�to�Himself,�Saviour�assert�His�Divine�dignity,�for�He�scrupled�not�to�draw�attention�to�Himself,�

and�to�perform�miracles�in�His�own�name.�Whereas�the�highest�of�men�echo�the�and�to�perform�miracles�in�His�own�name.�Whereas�the�highest�of�men�echo�the�and�to�perform�miracles�in�His�own�name.�Whereas�the�highest�of�men�echo�the�and�to�perform�miracles�in�His�own�name.�Whereas�the�highest�of�men�echo�the�

petition,petition,petition,petition, ‘‘‘‘Not�unto,�us,�O�Lord,�but�unto�Thy�name�give�glory.Not�unto,�us,�O�Lord,�but�unto�Thy�name�give�glory.Not�unto,�us,�O�Lord,�but�unto�Thy�name�give�glory.Not�unto,�us,�O�Lord,�but�unto�Thy�name�give�glory.’’’’

VI.�The�king�is�assured�that�God�will�answer�him�to�his�advantage.VI.�The�king�is�assured�that�God�will�answer�him�to�his�advantage.VI.�The�king�is�assured�that�God�will�answer�him�to�his�advantage.VI.�The�king�is�assured�that�God�will�answer�him�to�his�advantage.————Indeed,�all�GodIndeed,�all�GodIndeed,�all�GodIndeed,�all�God’’’’s�s�s�s�

revelations�concerning�the�future�are�for�our�welfare,�even�threatenings�may�be�revelations�concerning�the�future�are�for�our�welfare,�even�threatenings�may�be�revelations�concerning�the�future�are�for�our�welfare,�even�threatenings�may�be�revelations�concerning�the�future�are�for�our�welfare,�even�threatenings�may�be�

profitable�by�leading�us�to�amend�our�lives�and�avert�the�evil�of�which�we�are�warned.�profitable�by�leading�us�to�amend�our�lives�and�avert�the�evil�of�which�we�are�warned.�profitable�by�leading�us�to�amend�our�lives�and�avert�the�evil�of�which�we�are�warned.�profitable�by�leading�us�to�amend�our�lives�and�avert�the�evil�of�which�we�are�warned.�

TheTheTheThe ‘‘‘‘answer�of�peaceanswer�of�peaceanswer�of�peaceanswer�of�peace’’’’ was�to�prove�really�beneficial�to�Pharaoh,�though�it�predicted�was�to�prove�really�beneficial�to�Pharaoh,�though�it�predicted�was�to�prove�really�beneficial�to�Pharaoh,�though�it�predicted�was�to�prove�really�beneficial�to�Pharaoh,�though�it�predicted�

both�abundance�and�dearth.�Besides,�the�interpretation�of�the�dreams�would�ease�the�both�abundance�and�dearth.�Besides,�the�interpretation�of�the�dreams�would�ease�the�both�abundance�and�dearth.�Besides,�the�interpretation�of�the�dreams�would�ease�the�both�abundance�and�dearth.�Besides,�the�interpretation�of�the�dreams�would�ease�the�

monarchmonarchmonarchmonarch’’’’s�restlessness.�God�is�ever�ready�tos�restlessness.�God�is�ever�ready�tos�restlessness.�God�is�ever�ready�tos�restlessness.�God�is�ever�ready�to ‘‘‘‘speak�peace�to�His�people�and�to�His�speak�peace�to�His�people�and�to�His�speak�peace�to�His�people�and�to�His�speak�peace�to�His�people�and�to�His�

saints.saints.saints.saints.’’’’

IllustrationIllustrationIllustrationIllustration

((((1111)�)�)�)�‘‘‘‘There�is�a�morbid�feeling�which�delights�in�railing�against�human�nature,�but�it�There�is�a�morbid�feeling�which�delights�in�railing�against�human�nature,�but�it�There�is�a�morbid�feeling�which�delights�in�railing�against�human�nature,�but�it�There�is�a�morbid�feeling�which�delights�in�railing�against�human�nature,�but�it�

seems�to�me�that�there�is�a�wiser�lesson�to�be�gained�from�this�story�than�merely�seems�to�me�that�there�is�a�wiser�lesson�to�be�gained�from�this�story�than�merely�seems�to�me�that�there�is�a�wiser�lesson�to�be�gained�from�this�story�than�merely�seems�to�me�that�there�is�a�wiser�lesson�to�be�gained�from�this�story�than�merely�

speaking�of�the�butlerspeaking�of�the�butlerspeaking�of�the�butlerspeaking�of�the�butler’’’’s�ungratefulness.�Consider,�first,�the�suspense�in�which�he�was�s�ungratefulness.�Consider,�first,�the�suspense�in�which�he�was�s�ungratefulness.�Consider,�first,�the�suspense�in�which�he�was�s�ungratefulness.�Consider,�first,�the�suspense�in�which�he�was�

respecting�his�trial,�and�then�the�onerous�duties�he�had�to�perform.�What�Joseph�did�respecting�his�trial,�and�then�the�onerous�duties�he�had�to�perform.�What�Joseph�did�respecting�his�trial,�and�then�the�onerous�duties�he�had�to�perform.�What�Joseph�did�respecting�his�trial,�and�then�the�onerous�duties�he�had�to�perform.�What�Joseph�did�

for�him�after�all�was�not�so�much,�it�was�merely�the�interpreting�of�his�dream.�The�for�him�after�all�was�not�so�much,�it�was�merely�the�interpreting�of�his�dream.�The�for�him�after�all�was�not�so�much,�it�was�merely�the�interpreting�of�his�dream.�The�for�him�after�all�was�not�so�much,�it�was�merely�the�interpreting�of�his�dream.�The�

lesson�that�we�draw�from�this�islesson�that�we�draw�from�this�islesson�that�we�draw�from�this�islesson�that�we�draw�from�this�is————in�this�world�we�do�too�little,�and�expect�too�much.�in�this�world�we�do�too�little,�and�expect�too�much.�in�this�world�we�do�too�little,�and�expect�too�much.�in�this�world�we�do�too�little,�and�expect�too�much.�

We�bless�a�poor�man�by�giving�to�him,�and�we�expect�that�we�have�made�him�our�We�bless�a�poor�man�by�giving�to�him,�and�we�expect�that�we�have�made�him�our�We�bless�a�poor�man�by�giving�to�him,�and�we�expect�that�we�have�made�him�our�We�bless�a�poor�man�by�giving�to�him,�and�we�expect�that�we�have�made�him�our�

debtor�through�life.�You�fancy�that�the�world�has�forgotten�you.�For�this�world,�from�debtor�through�life.�You�fancy�that�the�world�has�forgotten�you.�For�this�world,�from�debtor�through�life.�You�fancy�that�the�world�has�forgotten�you.�For�this�world,�from�debtor�through�life.�You�fancy�that�the�world�has�forgotten�you.�For�this�world,�from�

which�you�expect�so�much,�what�have�you�done?�And�if�you�find�that�you�have�done�which�you�expect�so�much,�what�have�you�done?�And�if�you�find�that�you�have�done�which�you�expect�so�much,�what�have�you�done?�And�if�you�find�that�you�have�done�which�you�expect�so�much,�what�have�you�done?�And�if�you�find�that�you�have�done�

little�and�received�much�what�marvel�is�it�that�you�receive�no�more?�The�only�marvel�is�little�and�received�much�what�marvel�is�it�that�you�receive�no�more?�The�only�marvel�is�little�and�received�much�what�marvel�is�it�that�you�receive�no�more?�The�only�marvel�is�little�and�received�much�what�marvel�is�it�that�you�receive�no�more?�The�only�marvel�is�

that�you�have�received�so�much.that�you�have�received�so�much.that�you�have�received�so�much.that�you�have�received�so�much.’’’’

((((2222)�)�)�)�‘‘‘‘A�very�remarkable�circumstance,�and�an�important�point�of�analogy,�is�to�be�found�A�very�remarkable�circumstance,�and�an�important�point�of�analogy,�is�to�be�found�A�very�remarkable�circumstance,�and�an�important�point�of�analogy,�is�to�be�found�A�very�remarkable�circumstance,�and�an�important�point�of�analogy,�is�to�be�found�

in�the�extreme�rapidity�with�which�the�mental�operations�are�performed,�or�rather,�with�in�the�extreme�rapidity�with�which�the�mental�operations�are�performed,�or�rather,�with�in�the�extreme�rapidity�with�which�the�mental�operations�are�performed,�or�rather,�with�in�the�extreme�rapidity�with�which�the�mental�operations�are�performed,�or�rather,�with�

which�the�material�changes�on�which�the�ideas�depend�are�excited�in�the�hemispherical�which�the�material�changes�on�which�the�ideas�depend�are�excited�in�the�hemispherical�which�the�material�changes�on�which�the�ideas�depend�are�excited�in�the�hemispherical�which�the�material�changes�on�which�the�ideas�depend�are�excited�in�the�hemispherical�

ganglia.�It�would�appear�as�if�a�whole�series�of�acts,�that�would�really�occupy�a�long�ganglia.�It�would�appear�as�if�a�whole�series�of�acts,�that�would�really�occupy�a�long�ganglia.�It�would�appear�as�if�a�whole�series�of�acts,�that�would�really�occupy�a�long�ganglia.�It�would�appear�as�if�a�whole�series�of�acts,�that�would�really�occupy�a�long�

lapse�of�time,�pass�ideally�through�the�mind�in�one�instant.�We�have�in�dreams�no�true�lapse�of�time,�pass�ideally�through�the�mind�in�one�instant.�We�have�in�dreams�no�true�lapse�of�time,�pass�ideally�through�the�mind�in�one�instant.�We�have�in�dreams�no�true�lapse�of�time,�pass�ideally�through�the�mind�in�one�instant.�We�have�in�dreams�no�true�

perception�of�the�lapse�of�timeperception�of�the�lapse�of�timeperception�of�the�lapse�of�timeperception�of�the�lapse�of�time————a�strange�property�of�mind!�for�if�such�be�also�its�a�strange�property�of�mind!�for�if�such�be�also�its�a�strange�property�of�mind!�for�if�such�be�also�its�a�strange�property�of�mind!�for�if�such�be�also�its�

property�when�entered�into�the�eternal�disembodied�state,�time�will�appear�to�us�property�when�entered�into�the�eternal�disembodied�state,�time�will�appear�to�us�property�when�entered�into�the�eternal�disembodied�state,�time�will�appear�to�us�property�when�entered�into�the�eternal�disembodied�state,�time�will�appear�to�us�

eternity.�The�relations�of�space�as�well�as�of�time�are�also�annihilated;�so�that�while�eternity.�The�relations�of�space�as�well�as�of�time�are�also�annihilated;�so�that�while�eternity.�The�relations�of�space�as�well�as�of�time�are�also�annihilated;�so�that�while�eternity.�The�relations�of�space�as�well�as�of�time�are�also�annihilated;�so�that�while�

almost�an�eternity�is�compressed�into�a�moment,�infinite�space�is�traversed�more�swiftly�almost�an�eternity�is�compressed�into�a�moment,�infinite�space�is�traversed�more�swiftly�almost�an�eternity�is�compressed�into�a�moment,�infinite�space�is�traversed�more�swiftly�almost�an�eternity�is�compressed�into�a�moment,�infinite�space�is�traversed�more�swiftly�

than�by�real�thought.than�by�real�thought.than�by�real�thought.than�by�real�thought.’’’’

((((3333)�)�)�)�‘‘‘‘One�of�the�loveliest�traits�in�JosephOne�of�the�loveliest�traits�in�JosephOne�of�the�loveliest�traits�in�JosephOne�of�the�loveliest�traits�in�Joseph’’’’s�character�was�his�humility.�He�did�not�pose�s�character�was�his�humility.�He�did�not�pose�s�character�was�his�humility.�He�did�not�pose�s�character�was�his�humility.�He�did�not�pose�

before�the�great�Egyptian�monarch,�nor�take�on�airs�not�assume�that�he�had�some�before�the�great�Egyptian�monarch,�nor�take�on�airs�not�assume�that�he�had�some�before�the�great�Egyptian�monarch,�nor�take�on�airs�not�assume�that�he�had�some�before�the�great�Egyptian�monarch,�nor�take�on�airs�not�assume�that�he�had�some�

occult�clue.�From�himself�he�turned�all�eyes�to�God.occult�clue.�From�himself�he�turned�all�eyes�to�God.occult�clue.�From�himself�he�turned�all�eyes�to�God.occult�clue.�From�himself�he�turned�all�eyes�to�God.’’’’

ELLICOTT,�"(ELLICOTT,�"(ELLICOTT,�"(ELLICOTT,�"(14141414)�He�shaved�himself.)�He�shaved�himself.)�He�shaved�himself.)�He�shaved�himself.————Herodotus�(ii.�Herodotus�(ii.�Herodotus�(ii.�Herodotus�(ii.�36363636)�mentions�that�the�Egyptians�)�mentions�that�the�Egyptians�)�mentions�that�the�Egyptians�)�mentions�that�the�Egyptians�

suffered�their�hair�and�beards�to�grow�only�when�in�mourning;�whereas�in�Palestine�the�suffered�their�hair�and�beards�to�grow�only�when�in�mourning;�whereas�in�Palestine�the�suffered�their�hair�and�beards�to�grow�only�when�in�mourning;�whereas�in�Palestine�the�suffered�their�hair�and�beards�to�grow�only�when�in�mourning;�whereas�in�Palestine�the�

beard�was�regarded�as�a�manly�ornament.�On�Egyptian�monuments�only�captives�and�beard�was�regarded�as�a�manly�ornament.�On�Egyptian�monuments�only�captives�and�beard�was�regarded�as�a�manly�ornament.�On�Egyptian�monuments�only�captives�and�beard�was�regarded�as�a�manly�ornament.�On�Egyptian�monuments�only�captives�and�

men�of�low�condition�are�represented�with�beards.�In�the�prison,�therefore,�Joseph�men�of�low�condition�are�represented�with�beards.�In�the�prison,�therefore,�Joseph�men�of�low�condition�are�represented�with�beards.�In�the�prison,�therefore,�Joseph�men�of�low�condition�are�represented�with�beards.�In�the�prison,�therefore,�Joseph�

would�leave�his�beard�untrimmed,�but�when�summoned�into�the�kingwould�leave�his�beard�untrimmed,�but�when�summoned�into�the�kingwould�leave�his�beard�untrimmed,�but�when�summoned�into�the�kingwould�leave�his�beard�untrimmed,�but�when�summoned�into�the�king’’’’s�presence,�he�s�presence,�he�s�presence,�he�s�presence,�he�

would�shave�it�off.�Abravanel�notices�that�for�each�suffering�of�Joseph�there�was�an�would�shave�it�off.�Abravanel�notices�that�for�each�suffering�of�Joseph�there�was�an�would�shave�it�off.�Abravanel�notices�that�for�each�suffering�of�Joseph�there�was�an�would�shave�it�off.�Abravanel�notices�that�for�each�suffering�of�Joseph�there�was�an�

exact�recompense.�It�was�for�dreams�that�his�brethren�hated�him,�and�by�help�of�exact�recompense.�It�was�for�dreams�that�his�brethren�hated�him,�and�by�help�of�exact�recompense.�It�was�for�dreams�that�his�brethren�hated�him,�and�by�help�of�exact�recompense.�It�was�for�dreams�that�his�brethren�hated�him,�and�by�help�of�

dreams�he�was�exalted�in�Egypt.�They�stripped�him�of�his�manydreams�he�was�exalted�in�Egypt.�They�stripped�him�of�his�manydreams�he�was�exalted�in�Egypt.�They�stripped�him�of�his�manydreams�he�was�exalted�in�Egypt.�They�stripped�him�of�his�many----coloured�coat;�the�coloured�coat;�the�coloured�coat;�the�coloured�coat;�the�

Egyptians�clothed�him�in�byssus.�They�cast�him�into�a�pit,�and�from�the�pit�of�the�prison�Egyptians�clothed�him�in�byssus.�They�cast�him�into�a�pit,�and�from�the�pit�of�the�prison�Egyptians�clothed�him�in�byssus.�They�cast�him�into�a�pit,�and�from�the�pit�of�the�prison�Egyptians�clothed�him�in�byssus.�They�cast�him�into�a�pit,�and�from�the�pit�of�the�prison�

he�was�drawn�forth�by�Pharaoh.�They�sold�him�into�slavery;�in�Egypt�he�was�made�lord.he�was�drawn�forth�by�Pharaoh.�They�sold�him�into�slavery;�in�Egypt�he�was�made�lord.he�was�drawn�forth�by�Pharaoh.�They�sold�him�into�slavery;�in�Egypt�he�was�made�lord.he�was�drawn�forth�by�Pharaoh.�They�sold�him�into�slavery;�in�Egypt�he�was�made�lord.

PETT,�"Verse�PETT,�"Verse�PETT,�"Verse�PETT,�"Verse�14141414

‘‘‘‘Then�Pharaoh�sent�and�called�Joseph,�and�they�brought�him�hastily�out�of�the�prison,�Then�Pharaoh�sent�and�called�Joseph,�and�they�brought�him�hastily�out�of�the�prison,�Then�Pharaoh�sent�and�called�Joseph,�and�they�brought�him�hastily�out�of�the�prison,�Then�Pharaoh�sent�and�called�Joseph,�and�they�brought�him�hastily�out�of�the�prison,�

and�he�shaved�himself�and�changed�his�clothing�and�came�in�to�Pharaohand�he�shaved�himself�and�changed�his�clothing�and�came�in�to�Pharaohand�he�shaved�himself�and�changed�his�clothing�and�came�in�to�Pharaohand�he�shaved�himself�and�changed�his�clothing�and�came�in�to�Pharaoh’’’’s�presence.s�presence.s�presence.s�presence.’’’’

Egyptian�custom�demanded�that�a�man�be�specially�prepared�before�he�was�brought�Egyptian�custom�demanded�that�a�man�be�specially�prepared�before�he�was�brought�Egyptian�custom�demanded�that�a�man�be�specially�prepared�before�he�was�brought�Egyptian�custom�demanded�that�a�man�be�specially�prepared�before�he�was�brought�

before�Pharaoh.�Access�to�Pharaoh�was�limited,�and�to�approach�him,�for�he�was�seen�before�Pharaoh.�Access�to�Pharaoh�was�limited,�and�to�approach�him,�for�he�was�seen�before�Pharaoh.�Access�to�Pharaoh�was�limited,�and�to�approach�him,�for�he�was�seen�before�Pharaoh.�Access�to�Pharaoh�was�limited,�and�to�approach�him,�for�he�was�seen�

as�a�god,�was�both�a�unique�privilege�and�a�dangerous�thing,�and�required�ritual�as�a�god,�was�both�a�unique�privilege�and�a�dangerous�thing,�and�required�ritual�as�a�god,�was�both�a�unique�privilege�and�a�dangerous�thing,�and�required�ritual�as�a�god,�was�both�a�unique�privilege�and�a�dangerous�thing,�and�required�ritual�

cleanness.�It�is�constantly�apparent�that�the�writer�takes�the�Egyptian�background�in�his�cleanness.�It�is�constantly�apparent�that�the�writer�takes�the�Egyptian�background�in�his�cleanness.�It�is�constantly�apparent�that�the�writer�takes�the�Egyptian�background�in�his�cleanness.�It�is�constantly�apparent�that�the�writer�takes�the�Egyptian�background�in�his�

stride�in�all�sorts�of�ways�(as�well�as�the�Canaanite�background,�as�we�shall�see�later)�stride�in�all�sorts�of�ways�(as�well�as�the�Canaanite�background,�as�we�shall�see�later)�stride�in�all�sorts�of�ways�(as�well�as�the�Canaanite�background,�as�we�shall�see�later)�stride�in�all�sorts�of�ways�(as�well�as�the�Canaanite�background,�as�we�shall�see�later)�

strengthening�the�view�that�this�is�written�by�someone�familiar�with�the�events�and�their�strengthening�the�view�that�this�is�written�by�someone�familiar�with�the�events�and�their�strengthening�the�view�that�this�is�written�by�someone�familiar�with�the�events�and�their�strengthening�the�view�that�this�is�written�by�someone�familiar�with�the�events�and�their�

background.background.background.background.

K&D,�K&D,�K&D,�K&D,�Pharaoh immediately sent for Joseph. As quickly as possible he was fetched from the prison; and after shaving the hair of his head and beard, and changing his clothes, as the customs of Egypt required (see Hengst. Egypt and the Books of Moses, p.

30), he went in to the king. On the king's saying to him, “I have heard of thee (עליך� de te), thou hearest a dream to interpret it,” - i.e., thou only needest to hear a dream, and

thou canst at once interpret it - Joseph replied, “Not I (�לעדי, lit., “not so far as me,” this is not in my power, vid., Gen_14:24), God will answer Pharaoh's good,” i.e., what shall profit Pharaoh; just as in Gen_40:8 he had pointed the two prisoners away from himself to God. Pharaoh then related his double dream (Gen_41:17-24), and Joseph gave the interpretation (Gen_41:25-32): “The dream of Pharaoh is one (i.e., the two dreams have the same meaning); God hath showed Pharaoh what He is about to do.” The seven cows and seven ears of corn were seven years, the fat ones very fertile years of superabundance, the lean ones very barren years of famine; the latter would follow the former over the whole land of Egypt, so that the years of famine would leave no trace of the seven fruitful years; and, “for that the dream was doubled unto Pharaoh twice” (i.e., so far as this fact is concerned, it signifies) “that the thing is firmly resolved by God, and God will quickly carry it out.” In the confidence of this interpretation which looked forward over fourteen years, the divinely enlightened seer's glance was clearly manifested, and could not fail to make an impression upon the king, when contrasted

with the perplexity of the Egyptian augurs and wise men. Joseph followed up his

interpretation by the advice (Gen_41:33-36), that Pharaoh should “look out (ירא) a man

discreet and wise, and set him over the land of Egypt;” and cause יעשה) that in the seven

years of superabundance he should raise fifths (ח�ש), i.e., the fifth part of the harvest,

through overseers, and have the corn, or the stores of food (אכל), laid up in the cities “under the hand of the king,” i.e., by royal authority and direction, as food for the land for the seven years of famine, that it might not perish through famine.

BI�BI�BI�BI�14141414----16161616,�",�",�",�"Then Pharaoh sent and called Joseph

Joseph summoned into Pharaoh’s presence

I. HIS LONG WAITING FOR NOTICE AND DELIVERANCE. The religious mind will see in this the wisdom of God.

1. In regard to the education of character.

2. In its adaptation to the circumstances of the individual.

3. In its elevation above all human infirmities.

II. THE MANIFEST HAND OF GOD IN IT. It was wisely ordered that Joseph should be under no obligation to Pharaoh for his deliverance. It is for his own sake that Pharaoh sends for Joseph. The chief butler was suffered to forget his friend, the prophet of his deliverance, and was forced to remember him only by circumstances. To neither of them was Joseph indebted. Thus it was God’s design that the chosen family should be under obligations to none. Their calling was to impart blessings to mankind, and not to receive.

III. HIS PIETY THROUGHOUT THE INTERVIEW.

1. His simplicity of character. He makes no long speech. He does not use the opportunity to glorify himself, or to plead for liberty and reward. His manner was dignified and respectful, yet marked by great openness and simplicity of character. Joseph is the same in the palace or in the prison.

2. His humility. He indulged in no spirit of boasting, though this compliment from the king would have tempted weaker men to be vain and proud (Gen_41:15). Joseph never forgot his character as a witness for God.

3. His calmness. He was conscious of God’s presence and of his own integrity, so he could afford to be calm before the rulers of this world.

4. His kindly consideration for others. Pharaoh might have reason for the worst fears when he heard of the interpretation of the baker’s dream. Though a king he was not exempt from the common evils of human nature; nor from death—the chief calamity. But Joseph hastens to remove all fear of an unfavourable interpretation from his mind, by assuring him that the future had in it nothing but what would make for the peace of Pharaoh. (T. H.Leale.)

The turning-point in Joseph’s career

It is a very difficult thing to let patience have her perfect work. Who has not felt again

and again the truth of the proverb, Hope deferred maketh the heart sick?

I. This sickness would, no doubt, again and again be felt by Joseph, when his patience was so long and so severely tried.

II. Look now at the means by which the deliverance of Joseph was brought about.

III. The perplexity of Pharaoh would only be increased by the inability of his wise men to resolve his doubts.

IV. Look now at Joseph’s introduction to Pharaoh.

V. See now what Joseph did, after interpreting Pharaoh’s dream. He did not stop there. He suggested the practical use to be made of the Divine revelation which was now granted. (C. Overton.)

The prime minister

I. OBSERVE JOSEPH’S SUDDEN ELEVATION.

1. The elevation was unanimous. The imprisoned Hebrew had surprised king and statesmen with his high and noble qualities. By subtle methods God moved their hearts, and in a short hour Joseph was raised from prison to the highest pinnacle of power.

2. His main recommendation was spiritual Pharaoh recognized him at once as a man in whom dwelt the Spirit of God. The power of the Spirit is available for any emergency.

3. He was entrusted with supreme authority. Such was the high estimate of Joseph, created in all minds, that they felt he was worthy of the largest trust. They could trust him as they trusted the law of gravitation. A Christian will never abuse his power. Now, Joseph’s early dreams begin to be realized.

II. MARK HIS EMINENT CHARACTER.

1. It was transparent with honesty. Looking down into the clear waters of an Italian lake at night, you may see every star of heaven faithfully reflected; so, looking into Joseph’s character, every grace and virtue of heaven seemed there to shine. His mind was the mirror of an honest purpose.

2. It was a character marked by energy. Indolence, so common among Orientals, found no place in him. Soon as duty was discovered, it was discharged.

3. He was as religious in prosperity as in adversity. This is solid worth; this is rare piety. That tree is well-rooted which, can bear the scorching heat of summer, as well as the cold blast of a winter’s storm; so that man’s soul is well-rooted in God who is as prayerful in a mansion as he was in a prison. When children were born in Joseph’s house the God of his fathers was not forgotten.

III. CONSIDER HIS SAGACIOUS POLICY.

1. Joseph was a great economist. In His administration God is a great economist, and Joseph followed God. Our spiritual riches should supply the lack in others.

2. Joseph was a man of order. Nothing was left at haphazard. In an enterprise so vast order was essential to success.

3. Joseph’s policy turned disaster into blessings. In Potiphar’s house, and in the State prison, Joseph had been learning daily the kind of administration prevalent in Egypt. His vigorous mind detected its weak points. He saw how easily discontent and sedition might arise; he saw where corruption and misrule crept in. And now he found an opportunity for applying a remedy. As the Prime Minister for Pharaoh, he made the sceptre of the king everywhere more powerful. (J. Dickerson Davies, M. A.)

Great changes in life

There are great changes in life. Some of our lives amount to a succession of rapid changes; and it takes a man of some moral nerve and stamina to stand the violent alternations of fortune. Some men cannot bear promotion. It is dangerous to send little boats far out into the sea. Some men are clever, sharp, natty, precise, wonderfully well informed, newspaper fed and fattened, and yet, if you were to increase their wages just a pound a week, they would lose their heads. That is a most marvellous thing, and yet nobody ever thought he would lose his head with such an increase of fortune. But it is a simple fact, that some men could not bear to step out of a dungeon into a palace: it would kill them. What helps a man to bear these changes of fortune, whether they be down or up? God-He can give a man gracefulness of mien when he has to walk down, and God can give him enhanced princely dignity when he has to walk up; a right moral condition, a right state of heart, the power of putting a proper valuation upon prisons and palaces, gold and dross. Nothing but such moral rectitude can give a man security amidst all the changes of fortune or position in life. His information will not do it; his genius will not do it. Nothing will do it but a Divine state of heart. It is beautiful to talk to a man who has such a state of heart, when great changes and wonderful surprises come upon him—when Pharaohs send for him in haste. It is always a good and stimulating thing to talk to a great man, a great nature, a man that has some completeness about him. It must be always a very ticklish, delicate, and unpleasant thing to talk to snobs and shams and well-tailored mushrooms; but a noble thing to talk to a noble man, who knows what prison life is, who knows what hardness of life is, and that has some notion of how to behave himself even when the greatest personages require his attendance. Few men could have borne this change. None of us can bear the great changes of life with calmness, fortitude, dignity, except we be rightly established in things that are Divine and everlasting. (J. Parker, D. D.)

15 Pharaoh said to Joseph, “I�had�a�dream,�and�no�I�had�a�dream,�and�no�I�had�a�dream,�and�no�I�had�a�dream,�and�no�

one�can�interpret�it.�But�I�have�heard�it�said�of�you�one�can�interpret�it.�But�I�have�heard�it�said�of�you�one�can�interpret�it.�But�I�have�heard�it�said�of�you�one�can�interpret�it.�But�I�have�heard�it�said�of�you�

that�when�you�hear�a�dream�you�can�interpret�it.that�when�you�hear�a�dream�you�can�interpret�it.that�when�you�hear�a�dream�you�can�interpret�it.that�when�you�hear�a�dream�you�can�interpret�it.”

GILL,�"GILL,�"GILL,�"GILL,�"And Pharaoh said unto Joseph,...., Immediately, upon his being introduced to him:

I have dreamed a dream, and there is none that can interpret it; that he could yet meet with; none of his magicians or wise men, who made great pretensions to skill in such matters:

and I have heard say of thee, that thou canst understand a dream to interpret it; it had been reported to him, particularly by the chief butler, that when he heard a dream told him, he had such knowledge and understanding, that he could interpret it, tell the meaning of it, what it portended, and what would be the events signified by it.

CALVIN,�"CALVIN,�"CALVIN,�"CALVIN,�"15151515.And�Pharaoh�said�unto�Joseph.�We�see�that�Pharaoh�offers�himself�as�a�.And�Pharaoh�said�unto�Joseph.�We�see�that�Pharaoh�offers�himself�as�a�.And�Pharaoh�said�unto�Joseph.�We�see�that�Pharaoh�offers�himself�as�a�.And�Pharaoh�said�unto�Joseph.�We�see�that�Pharaoh�offers�himself�as�a�

disciple�to�Joseph,�being�persuaded,�by�the�statement�of�the�butler,�that�he�is�a�prophet�disciple�to�Joseph,�being�persuaded,�by�the�statement�of�the�butler,�that�he�is�a�prophet�disciple�to�Joseph,�being�persuaded,�by�the�statement�of�the�butler,�that�he�is�a�prophet�disciple�to�Joseph,�being�persuaded,�by�the�statement�of�the�butler,�that�he�is�a�prophet�

of�God.�This�is,�indeed,�a�constrained�humility;�but�it�is�expressly�recorded,�in�order�of�God.�This�is,�indeed,�a�constrained�humility;�but�it�is�expressly�recorded,�in�order�of�God.�This�is,�indeed,�a�constrained�humility;�but�it�is�expressly�recorded,�in�order�of�God.�This�is,�indeed,�a�constrained�humility;�but�it�is�expressly�recorded,�in�order�

that,�when�the�opportunity�of�learning�(that,�when�the�opportunity�of�learning�(that,�when�the�opportunity�of�learning�(that,�when�the�opportunity�of�learning�(157157157157)�is�afforded�us,�we�may�not�refuse�)�is�afforded�us,�we�may�not�refuse�)�is�afforded�us,�we�may�not�refuse�)�is�afforded�us,�we�may�not�refuse�

reverently�to�honor�the�gifts�of�the�Spirit.�Now,�though�Joseph,�in�referring�Pharaoh�to�reverently�to�honor�the�gifts�of�the�Spirit.�Now,�though�Joseph,�in�referring�Pharaoh�to�reverently�to�honor�the�gifts�of�the�Spirit.�Now,�though�Joseph,�in�referring�Pharaoh�to�reverently�to�honor�the�gifts�of�the�Spirit.�Now,�though�Joseph,�in�referring�Pharaoh�to�

God,�seems�to�deny�that�he�himself�is�about�to�interpret�the�dream,�yet�his�answer�God,�seems�to�deny�that�he�himself�is�about�to�interpret�the�dream,�yet�his�answer�God,�seems�to�deny�that�he�himself�is�about�to�interpret�the�dream,�yet�his�answer�God,�seems�to�deny�that�he�himself�is�about�to�interpret�the�dream,�yet�his�answer�

bears�on�a�different�point:�for,�because�he�knew�that�he�was�conversing�with�a�heathen�bears�on�a�different�point:�for,�because�he�knew�that�he�was�conversing�with�a�heathen�bears�on�a�different�point:�for,�because�he�knew�that�he�was�conversing�with�a�heathen�bears�on�a�different�point:�for,�because�he�knew�that�he�was�conversing�with�a�heathen�

addicted�to�superstitions,�he�wishes,�above�all�things,�to�ascribe�to�God�the�glory�due�to�addicted�to�superstitions,�he�wishes,�above�all�things,�to�ascribe�to�God�the�glory�due�to�addicted�to�superstitions,�he�wishes,�above�all�things,�to�ascribe�to�God�the�glory�due�to�addicted�to�superstitions,�he�wishes,�above�all�things,�to�ascribe�to�God�the�glory�due�to�

him;�as�if�he�had�said,�I�am�able�to�do�nothing�in�this�matter,�nor�will�I�offer�anything�as�him;�as�if�he�had�said,�I�am�able�to�do�nothing�in�this�matter,�nor�will�I�offer�anything�as�him;�as�if�he�had�said,�I�am�able�to�do�nothing�in�this�matter,�nor�will�I�offer�anything�as�him;�as�if�he�had�said,�I�am�able�to�do�nothing�in�this�matter,�nor�will�I�offer�anything�as�

from�myself;�but�God�alone�shall�be�the�interpreter�of�his�own�secret.�(from�myself;�but�God�alone�shall�be�the�interpreter�of�his�own�secret.�(from�myself;�but�God�alone�shall�be�the�interpreter�of�his�own�secret.�(from�myself;�but�God�alone�shall�be�the�interpreter�of�his�own�secret.�(158158158158)�Should�any�)�Should�any�)�Should�any�)�Should�any�

one�object,�that�whenever�God�uses�the�agency�of�men,�their�office�ought�to�be�one�object,�that�whenever�God�uses�the�agency�of�men,�their�office�ought�to�be�one�object,�that�whenever�God�uses�the�agency�of�men,�their�office�ought�to�be�one�object,�that�whenever�God�uses�the�agency�of�men,�their�office�ought�to�be�

referred�to�in�connection�with�his�command:�that�indeed�I�acknowledge,�but�yet�so�that�referred�to�in�connection�with�his�command:�that�indeed�I�acknowledge,�but�yet�so�that�referred�to�in�connection�with�his�command:�that�indeed�I�acknowledge,�but�yet�so�that�referred�to�in�connection�with�his�command:�that�indeed�I�acknowledge,�but�yet�so�that�

the�whole�glory�may�remain�with�God;�according�to�the�saying�of�St.�Paul,the�whole�glory�may�remain�with�God;�according�to�the�saying�of�St.�Paul,the�whole�glory�may�remain�with�God;�according�to�the�saying�of�St.�Paul,the�whole�glory�may�remain�with�God;�according�to�the�saying�of�St.�Paul,

““““Neither�is�he�that�planteth�anything,�neither�he�that�watereth.Neither�is�he�that�planteth�anything,�neither�he�that�watereth.Neither�is�he�that�planteth�anything,�neither�he�that�watereth.Neither�is�he�that�planteth�anything,�neither�he�that�watereth.””””

((((1�1�1�1�Corinthians�Corinthians�Corinthians�Corinthians�3333::::7777.).).).)

Moreover,�Joseph�not�only�desires�to�imbue�the�mind�of�Pharaoh�with�some�relish�for�Moreover,�Joseph�not�only�desires�to�imbue�the�mind�of�Pharaoh�with�some�relish�for�Moreover,�Joseph�not�only�desires�to�imbue�the�mind�of�Pharaoh�with�some�relish�for�Moreover,�Joseph�not�only�desires�to�imbue�the�mind�of�Pharaoh�with�some�relish�for�

piety,�but,�by�ascribing�the�gift�of�interpreting�dreams�to�God�alone,�confesses�that�he�is�piety,�but,�by�ascribing�the�gift�of�interpreting�dreams�to�God�alone,�confesses�that�he�is�piety,�but,�by�ascribing�the�gift�of�interpreting�dreams�to�God�alone,�confesses�that�he�is�piety,�but,�by�ascribing�the�gift�of�interpreting�dreams�to�God�alone,�confesses�that�he�is�

destitute�of�it,�until�he�obtains�it�from�God.�Wherefore,�let�us�also�learn,�from�the�destitute�of�it,�until�he�obtains�it�from�God.�Wherefore,�let�us�also�learn,�from�the�destitute�of�it,�until�he�obtains�it�from�God.�Wherefore,�let�us�also�learn,�from�the�destitute�of�it,�until�he�obtains�it�from�God.�Wherefore,�let�us�also�learn,�from�the�

example�of�holy�Joseph,�to�honor�the�grace�of�God�even�among�unbelievers;�and�if�they�example�of�holy�Joseph,�to�honor�the�grace�of�God�even�among�unbelievers;�and�if�they�example�of�holy�Joseph,�to�honor�the�grace�of�God�even�among�unbelievers;�and�if�they�example�of�holy�Joseph,�to�honor�the�grace�of�God�even�among�unbelievers;�and�if�they�

shut�the�door�against�the�entire�and�full�doctrine�of�piety;�we�must,�at�least,�endeavor�shut�the�door�against�the�entire�and�full�doctrine�of�piety;�we�must,�at�least,�endeavor�shut�the�door�against�the�entire�and�full�doctrine�of�piety;�we�must,�at�least,�endeavor�shut�the�door�against�the�entire�and�full�doctrine�of�piety;�we�must,�at�least,�endeavor�

to�instill�some�drops�of�it�into�their�minds.�Let�us�also�reflect�on�this,�that�nothing�is�to�instill�some�drops�of�it�into�their�minds.�Let�us�also�reflect�on�this,�that�nothing�is�to�instill�some�drops�of�it�into�their�minds.�Let�us�also�reflect�on�this,�that�nothing�is�to�instill�some�drops�of�it�into�their�minds.�Let�us�also�reflect�on�this,�that�nothing�is�

less�tolerable�than�for�men�to�arrogate�to�themselves�anything�as�their�own;�for�this�is�less�tolerable�than�for�men�to�arrogate�to�themselves�anything�as�their�own;�for�this�is�less�tolerable�than�for�men�to�arrogate�to�themselves�anything�as�their�own;�for�this�is�less�tolerable�than�for�men�to�arrogate�to�themselves�anything�as�their�own;�for�this�is�

the�first�step�of�wisdom,�to�ascribe�nothing�to�ourselves;�but�modestly�to�confess,�that�the�first�step�of�wisdom,�to�ascribe�nothing�to�ourselves;�but�modestly�to�confess,�that�the�first�step�of�wisdom,�to�ascribe�nothing�to�ourselves;�but�modestly�to�confess,�that�the�first�step�of�wisdom,�to�ascribe�nothing�to�ourselves;�but�modestly�to�confess,�that�

whatever�in�us�is�worthy�of�praise,�flows�only�from�the�fountain�of�Godwhatever�in�us�is�worthy�of�praise,�flows�only�from�the�fountain�of�Godwhatever�in�us�is�worthy�of�praise,�flows�only�from�the�fountain�of�Godwhatever�in�us�is�worthy�of�praise,�flows�only�from�the�fountain�of�God’’’’s�grace.�It�is�s�grace.�It�is�s�grace.�It�is�s�grace.�It�is�

especially�worthy�of�notice,�that�as�the�Spirit�of�understanding�is�given�to�any�one�from�especially�worthy�of�notice,�that�as�the�Spirit�of�understanding�is�given�to�any�one�from�especially�worthy�of�notice,�that�as�the�Spirit�of�understanding�is�given�to�any�one�from�especially�worthy�of�notice,�that�as�the�Spirit�of�understanding�is�given�to�any�one�from�

heaven,�he�will�become�a�proper�and�faithful�interpreter�of�God.heaven,�he�will�become�a�proper�and�faithful�interpreter�of�God.heaven,�he�will�become�a�proper�and�faithful�interpreter�of�God.heaven,�he�will�become�a�proper�and�faithful�interpreter�of�God.

PETT,�"Verse�PETT,�"Verse�PETT,�"Verse�PETT,�"Verse�15151515

‘‘‘‘And�Pharaoh�said�to�Joseph,�And�Pharaoh�said�to�Joseph,�And�Pharaoh�said�to�Joseph,�And�Pharaoh�said�to�Joseph,�““““I�have�dreamed�a�dream�and�there�is�no�one�who�can�I�have�dreamed�a�dream�and�there�is�no�one�who�can�I�have�dreamed�a�dream�and�there�is�no�one�who�can�I�have�dreamed�a�dream�and�there�is�no�one�who�can�

interpret�it.�And�I�have�heard�it�said�of�you�that�when�you�hear�a�dream�you�can�interpret�it.�And�I�have�heard�it�said�of�you�that�when�you�hear�a�dream�you�can�interpret�it.�And�I�have�heard�it�said�of�you�that�when�you�hear�a�dream�you�can�interpret�it.�And�I�have�heard�it�said�of�you�that�when�you�hear�a�dream�you�can�

interpret�it.interpret�it.interpret�it.interpret�it.””””

Pharaoh�acknowledges�that�here�is�a�man�who�is�somewhat�different�from�his�Pharaoh�acknowledges�that�here�is�a�man�who�is�somewhat�different�from�his�Pharaoh�acknowledges�that�here�is�a�man�who�is�somewhat�different�from�his�Pharaoh�acknowledges�that�here�is�a�man�who�is�somewhat�different�from�his�

magicians�and�wise�men.�He�does�not�need�to�consult�books�and�dream�manuals.�He�magicians�and�wise�men.�He�does�not�need�to�consult�books�and�dream�manuals.�He�magicians�and�wise�men.�He�does�not�need�to�consult�books�and�dream�manuals.�He�magicians�and�wise�men.�He�does�not�need�to�consult�books�and�dream�manuals.�He�

has�the�ability�to�interpret�a�dream�immediately�on�hearing�it.has�the�ability�to�interpret�a�dream�immediately�on�hearing�it.has�the�ability�to�interpret�a�dream�immediately�on�hearing�it.has�the�ability�to�interpret�a�dream�immediately�on�hearing�it.

““““When�you�hear�a�dream�you�can�interpret�it.When�you�hear�a�dream�you�can�interpret�it.When�you�hear�a�dream�you�can�interpret�it.When�you�hear�a�dream�you�can�interpret�it.”””” LiterallyLiterallyLiterallyLiterally ‘‘‘‘you�hear�a�dream�to�interpret�you�hear�a�dream�to�interpret�you�hear�a�dream�to�interpret�you�hear�a�dream�to�interpret�

it.it.it.it.’’’’ This�use�ofThis�use�ofThis�use�ofThis�use�of ‘‘‘‘hearhearhearhear’’’’ corresponds�to�the�Egyptian�use�of�sedem�corresponds�to�the�Egyptian�use�of�sedem�corresponds�to�the�Egyptian�use�of�sedem�corresponds�to�the�Egyptian�use�of�sedem�----�"to�hear"�meaning�"to��"to�hear"�meaning�"to��"to�hear"�meaning�"to��"to�hear"�meaning�"to�

understand",�a�meaning�which�is�most�clearly�shown�by�its�use�in�the�phrase�"he�hears�understand",�a�meaning�which�is�most�clearly�shown�by�its�use�in�the�phrase�"he�hears�understand",�a�meaning�which�is�most�clearly�shown�by�its�use�in�the�phrase�"he�hears�understand",�a�meaning�which�is�most�clearly�shown�by�its�use�in�the�phrase�"he�hears�

the�speech�of�Egypt",�i.e.�"understands�the�language".�This�use�is�found�again�in�the�speech�of�Egypt",�i.e.�"understands�the�language".�This�use�is�found�again�in�the�speech�of�Egypt",�i.e.�"understands�the�language".�This�use�is�found�again�in�the�speech�of�Egypt",�i.e.�"understands�the�language".�This�use�is�found�again�in�

Genesis�Genesis�Genesis�Genesis�42424242::::23�23�23�23�wherewherewherewhere ‘‘‘‘heardheardheardheard’’’’ means�"understood"�their�language.�So�Pharaoh�is�sayingmeans�"understood"�their�language.�So�Pharaoh�is�sayingmeans�"understood"�their�language.�So�Pharaoh�is�sayingmeans�"understood"�their�language.�So�Pharaoh�is�saying

‘‘‘‘as�you�hear�you�understandas�you�hear�you�understandas�you�hear�you�understandas�you�hear�you�understand’’’’....

16161616 “I�cannot�do�it,I�cannot�do�it,I�cannot�do�it,I�cannot�do�it,” Joseph�replied�to�Pharaoh,Joseph�replied�to�Pharaoh,Joseph�replied�to�Pharaoh,Joseph�replied�to�Pharaoh, “but�but�but�but�

God�will�give�Pharaoh�the�answer�he�desires.God�will�give�Pharaoh�the�answer�he�desires.God�will�give�Pharaoh�the�answer�he�desires.God�will�give�Pharaoh�the�answer�he�desires.”

CLARKE,�"It�is�not�in�me,�etc.�CLARKE,�"It�is�not�in�me,�etc.�CLARKE,�"It�is�not�in�me,�etc.�CLARKE,�"It�is�not�in�me,�etc.�---- biladai, without or independently of me - I am בלעדי

not essential to thy comfort, God himself has thee under his care. And he will send

thee, or answer thee, peace; thou shalt have prosperity (שלום shelom ) howsoever

ominous thy dreams may appear. By this answer he not only conciliated the mind of

the king, but led him to expect his help from that God from whom alone all comfort,

protection, and prosperity, must proceed.

GILL, "And Joseph answered Pharaoh, saying, it is not in me,.... Which expresses his great modesty, that he did not arrogate such skill and wisdom to himself; declaring that he had no such power and abilities in and of himself, to interpret dreams; what he had was a gift of God, and wholly depended upon his influence, and the revelation he was pleased to make to him of such things:

God shall give Pharaoh an answer of peace; such an answer to his request in the interpretation of his dream, as shall give him full content, and make his mind quiet and easy, and which shall tend to the welfare of him and his kingdom. Some render the words as a prayer or wish, "may God give Pharaoh", &c. (i); so as it were addressing his God, that he would be pleased to make known to him his interpretation of the dream to the satisfaction of Pharaoh: but the other sense seems best, which expresses his faith in God, that he would do it, and to whom it should be ascribed, and not unto himself.

JAMISO�, "Pharaoh said, ... I have dreamed a dream— The king’s brief statement of the service required brought out the genuine piety of Joseph; disclaiming all merit, he ascribed whatever gifts or sagacity he possessed to the divine source of all wisdom, and he declared his own inability to penetrate futurity; but, at the same time, he expressed his confident persuasion that God would reveal what was necessary to be known.

CALVI�, "16.God shall give Pharaoh an answer of peace. Joseph added this from

the kindly feeling of his heart; for he did not yet comprehend what the nature of the

oracle would be. Therefore he could not, in his character as a prophet, promise a

successful and desirable issue; but, as it was his duty sincerely to deliver what he

received from the Lord, however sad and severe it might prove; so, on the other

hand, this liberty presented no obstacle to his wishing a joyful issue to the king.

Therefore, what is here said to the king concerning peace, is a prayer rather than a

prophecy.

BE�SO�, "Genesis 41:16. It is not in me — I cannot do this by any virtue, or

power, or art of my own; but only by the inspiration of the great God. 1st, Thus he

gives the honour to God, to whom it was due, and leads Pharaoh to the knowledge of

him. Great gifts then appear most graceful and illustrious, when those that have

them use them humbly, and take not the praise of them to themselves, but give it to

God. 2d, He shows respect to Pharaoh, and hearty goodwill to him, supposing that

the interpretation would be an answer of peace. Those that consult God’s oracles

may expect an answer of peace.

COKE, "Genesis 41:16. And Joseph answered, &c.— With pious modesty Joseph

answers the king, in almost the same terms which Daniel afterwards used, who was

influenced by the same pious and holy principles. See Daniel 2:28. He elevates the

monarch's mind to the first cause of the dreams which so troubled him, and engages

his attention by causing him to hope that he should give him an answer, of which

God himself was the Author: it is not in me; God shall give Pharaoh an answer of

peace. "I have no more skill than those already consulted; from God alone the

interpretation must proceed; and He, I trust, will give a favourable one to your

dreams."

REFLECTIO�S.—Pharaoh's dreams remind the butler of his obligations.

Hereupon,

1. He acknowledges his faults, partly in so long forgetting Joseph, and partly

perhaps as a compliment to Pharaoh's clemency in forgiving him. He then proceeds

to give the character of Joseph, and mentions the experience he had of his sagacity

and wisdom. �ote; (1.) It is good to remember our sins, when God hath forgiven and

forgotten them. (2.) If we have been negligent of our duty, it is time to remember,

and return to it. Better late than never. (3.) God's Providence orders all in the best

time and manner for his people. Joseph's preferment in some measure depended on

this delay.

2. We have Pharaoh's haste to have Joseph's interpretation. A dream had brought

him a slave into AEgypt,and now a dream carries him into the king's presence and

favour.

3. Joseph's humble reply to Pharaoh's question. He ascribes the power to God, and

wishes, as if bred a courtier, (for true religion breeds genuine courtesy,) Pharaoh's

peace and prosperity in the interpretation. �ote; Great gifts must be adorned with

deep humility; then only are they truly amiable and excellent.

17 Then Pharaoh said to Joseph, “In my dream I

was standing on the bank of the �ile,

GILL, "And Pharaoh said unto Joseph,.... Relating both his dreams in a more ample manner, though to the same purpose, than before related:

in my dream, behold, I stood upon the bank of the river; the river Nile, where he could have a full sight of what were after presented to his view.

HE�RY 17-32, "Here, I. Pharaoh relates his dream. He dreamt that he stood upon the bank of the river Nile, and saw the kine, both the fat ones and the lean ones, come out of the river. For the kingdom of Egypt had no rain, as appears, Zec_14:18, but the plenty of the year depended upon the overflowing of the river, and it was about one certain time of the year that it overflowed. If it rose to fifteen or sixteen cubits, there was plenty; if to twelve or thirteen only, or under, there was scarcity. See how many ways Providence has of dispensing its gifts; yet, whatever the second causes are, our dependence is still the same upon the first Cause, who makes every creature that to us that it is, be it rain or river.

II. Joseph interprets his dream, and tells him that it signified seven years of plenty now immediately to ensue, which should be succeeded by as many years of famine. Observe, 1. The two dreams signified the same thing, but the repetition was to denote the certainty, the nearness, and the importance, of the event, Gen_41:32. Thus God has often shown the immutability of his counsel by two immutable things,Heb_6:17, Heb_6:18. The covenant is sealed with two sacraments; and in the one of them there are both bread and wine, wherein the dream is one, and yet it is doubled, for the thing is certain. 2. Yet the two dreams had a distinct reference to the two things wherein we most experience plenty and scarcity, namely, grass and corn. The plenty and scarcity of grass for the cattle were signified by the fat kine and the lean ones; the plenty and scarcity of herb for the service of man by the full ears and the thin ones. 3. See what changes the comforts of this life are subject to. After great plenty may come great scarcity; how strong soever we may think our mountain stands, if God speak the word, it will soon be moved. We cannot be sure that tomorrow shall be as this day, next year as this, and much more abundant, Isa_56:12. We must learn how to want, as well as how to abound. 4. See the goodness of God in sending the seven years of plenty before those of famine, that provision might be made accordingly. Thus he sets the one over-against the other,Ecc_7:14. With what wonderful wisdom has Providence, that great housekeeper, ordered the affairs of this numerous family from the beginning hitherto! Great variety of seasons there have been, and the product of the earth is sometimes more and sometimes less; yet, take one time with another, what was miraculous concerning the manna is ordinarily verified in the common course of Providence, He that gathers much has nothing over, and he that gathers little has no lack, Exo_16:18. 5. See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive, Gen_41:29-31. Meat for the belly, and the belly for meats, but God shall destroy both it and them, 1Co_6:13. There is bread which endures to everlasting life, which shall not be forgotten, and which it is worth while to labour for, Joh_6:27. Those that make the things of this world their good things will find but little pleasure in remembering that they have received them, Luk_16:25. 6. Observe, God revealed this beforehand to Pharaoh, who, as king of Egypt, was to be the father of his country, and to make prudent provision for them. Magistrates are called shepherds,whose care it must be, not only to rule, but to feed.

JAMISO�, "Pharaoh said, In my dream, behold, I stood upon the bank of the river— The dreams were purely Egyptian, founded on the productions of that country and the experience of a native. The fertility of Egypt being wholly dependent on the Nile, the scene is laid on the banks of that river; and oxen being in the ancient

hieroglyphics symbolical of the earth and of food, animals of that species were introduced in the first dream.

CALVI�, "17.In my dream. This whole narration does not need to be explained, for

Pharaoh only repeats what we have before considered, with the addition, that the

lean cows, having devoured the fat ones, were rendered nothing better. Whereby

God designed to testify, that the dearth would be so great, that the people, instead of

being nourished by the abundance of food gathered together, would be famished,

and drag on a miserable existence. Joseph, in answering that the two dreams were

one, simply means, that one and the same thing was showed unto Pharaoh by two

figures. But before he introduces his interpretation, he maintains that this is not a

merely vanishing dream, but a divine oracle: for unless the vision had proceeded

from God, it would have been foolish to inquire anxiously what it portended.

Pharaoh, therefore, does not here labor in vain in inquiring into the counsel of God.

The form of speaking, however, requires to be noticed; because Joseph does not

barely say that God will declare beforehand what may happen from some other

quarter, but what he himself is about to do. We hence infer, that God does not

indolently contemplate the fortuitous issue of things, as most philosophers vainly

talk; but that he determines, at his own will, what shall happen. Wherefore, in

predicting events, he does not give a response from the tables of fate, as the poets

feign concerning their Apollo, whom they regard as a prophet of events which are

not in his own power, but declares that whatever shall happen will be his own work.

So Isaiah, that he may ascribe to God alone the glory due to him, attributes to him,

both the revealing of things future, and the government of ail his events, by his own

authority. (Isaiah 45:7.) For he cries aloud that God is neither deceived, nor

deceives, like the idols; and he declares that God alone is the author of good and

evil; understanding by evil, adversity. Wherefore, unless we would cast God down

from his throne, we must leave to him his power of action, as well as his

foreknowledge. And this passage is the more worthy of observation; because, in all

ages, many foolish persons have endeavored to rob God of half his glory, and now

(as I have said) the same figment pleases many philosophers; because they think it

absurd to ascribe to God whatever is done in the world: as if truly the Scripture had

in vain declared, that his “judgments are a great deep.” (Psalms 36:7.) But while

they would subject the works of God to the judgment of their own brain, having

rejected his word, they prefer giving credit to Plato respecting celestial mysteries.

“That God,” they say, “has foreknowledge of all things, does not involve the

necessity of their occurrence:” as if, indeed, we asserted, that bare prescience was

the cause of things, instead of maintaining the connection established by Moses, that

God foreknows things that are future, because he had determined to do them; but

they ignorantly and perversely separate the providence of God from his eternal

counsel, and his continual operation. Above all things, it is right to be fully

persuaded that, whenever the earth is barren, whether frost, or drought, or hail, or

any other thing, may be the cause of it, the whole result is directed by the counsel of

God.

LA�GE, "Genesis 41:17-32. The narration of the dreams, and their interpretation.

The narration agrees perfectly with the first statement, and it only brings out more

distinctly the subjective truthfulness of the account, that the king, in the description

of the ill-favored kine, mingles something of his own reflections.—What God is

about to do he showeth unto Pharaoh.—Joseph puts in the front the religious

bearing of the dream, and in this most successfully attains his aim. Whilst

unhesitatingly professing his belief that these dreams came from God, he at the

same time keeps in view the practical aspect. God would inform Pharaoh, through

Joseph’s interpretation, what he intends to do, in order that the king may take

measures accordingly. The certainty and clearness of the interpretation are to be so

prominently manifested as to remove it far from comparison with any heathen

oracles. Knobel will have it that the Elohist and the Jehovist assume here different

positions in respect to dream-revelations.

PETT, "Verses 17-24

‘And Pharaoh spoke to Joseph saying, “In my dream, behold I stood on the bank of

the �ile, and behold there came out of the �ile seven cows, fat-fleshed and well

favoured, and they fed in the reed grass. And behold, seven other cows came up

after them, poor and very thin such as I never saw in the land of Egypt for

scrawniness, and the thin and scrawny cows ate up the first fat cows. And when they

had eaten them up it could not be known that they had eaten them, but they were

still thin as at the beginning. So I awoke. And I saw in my dream and behold, seven

ears came up on one stalk, full and good. And behold, seven ears, withered, thin and

blasted with the east wind sprung up after them, and the thin ears swallowed up the

seven good ears, and I told it to the magicians but there was not one who could

explain it to me.”

Added features to the earlier description are both the vividness and the fact that

once the thin cows had eaten the fat cows they did not look any fatter.

Pertinent to the dream are a number of factors. First and foremost, of course, was

the fact that the �ile was basically responsible for the fact that Egypt suffered less

from famine than other countries. As it swelled over its banks each year it produced

fertile soil around it that was the breadbasket of Egypt and on which the cattle

flourished. It was only rarely when the river failed that famine came to Egypt.

�evertheless long periods of famine at other times were known and written about

there. Moreover the �ile was looked on as a god whose good or evil pleasure could

reward or punish the people.

Secondly, there was a goddess Hathor who was worshipped in the form of a cow,

and in the tomb of �efretiri, the beautiful wife of Rameses II, seven cows are to be

seen accompanied by the bull god as if they were marching in a solemn procession.

In the Book of the Dead seven cows appear in an offering scene, and on the mural

reliefs of the Temple of Hatshepsut in Dair-al-Bahri, are to be seen seven cows

feeding in a meadow under trees. In another picture, the cow is seen looking out of a

grove of papyrus reeds. She was often called ‘the mother of Pharaoh’. Thus the

seven cows would probably bring to mind for the Egyptians Hathor, the cow

goddess, who would also be seen as affecting the situation.

But the essence of the dream for practical purposes, and that was what mattered

here, was as outlined by Joseph. For whatever reason the gods and goddesses of

Egypt would fail them.

BI 17-32, "Behold there come seven years of great plenty

Joseph as a prophet

In interpreting Pharaoh’s dream, Joseph shows himself a true prophet of the Lord.He has all the marks of those who are called to reveal the Divine mind to man.

I. BOLDNESS. The true prophet has no fear of man. He speaks the word which God hath given him, regardless of consequences He is ready to reprove even kings—to utter truths, however unwelcome. It required some courage to enter upon the perilous task of announcing to this Egyptian despot famine of seven years. But Joseph had all the boldness of a man who felt that he was inspired by God.

II. DIRECTNESS. Joseph spoke out at once, without any hesitation. There was no shuffling to gain time; no muttering—no incantations, after the manner of heathen oracles and prophets. This simple and clear directness is the special characteristic of Holy Scriptures; and by which they are distinguished from the literature of the world, which upon the deepest and most concerning questions never reaches a stable conclusion.

III. POSITIVENESS. Joseph’s interpretation was throughout explicit and clear. There are no signs of doubt or misgiving. This Divine certainty is the common mark of all

God’s prophets. (T. H. Leale.)

18 when out of the river there came up seven

cows, fat and sleek, and they grazed among the

reeds.

CLARKE, "Seven kine, fat-fleshed - See Clarke on Genesis 41:2; (note). And

observe farther, that the seven fat and the seven lean kine coming out of the same

river plainly show, at once, the cause both of the plenty and the dearth. It is well

known that there is scarcely any rain in Egypt; and that the country depends for its

fertility on the overflowing of the �ile; and that the fertility is in proportion to the

duration and quantity of the overflow. We may therefore safely conclude that the

seven years of plenty were owing to an extraordinary overflowing of the �ile; and

that the seven years of dearth were occasioned by a very partial, or total want of this

essentially necessary inundation. Thus then the two sorts of cattle, signifying years

of plenty and want, might be said to come out of the same river, as the inundation

was either complete, partial, or wholly restrained. See Clarke on Genesis 41:31;

(note).

GILL, "And, behold, there came up out of the river seven kine,.... Cows or heifers; see Gill on Gen_41:2; the account of them is the same here as there, and of the place where they fed, only the words are transposed.

JAMISO�, "there came up out of the river seven kine— Cows now, of the buffalo kind, are seen daily plunging into the Nile; when their huge form is gradually emerging, they seem as if rising “out of the river.”

and they fed in a meadow— Nile grass, the aquatic plants that grow on the marshy banks of that river, particularly the lotus kind, on which cattle were usually fattened.

COKE, "Genesis 41:18. And, behold, there came, &c.— "Phantasms in dreams,"

says Bishop Warburton, "were superstitiously thought to be symbolical: God,

therefore, when it was his good pleasure to send dreams to Pharaoh, made two well-

known symbols the foundation of them; and this, doubtless, in order to engage the

dreamer's more serious attention. But then, to confound the AEgyptian oneirocritics

or interpreters of dreams, these dreams were so circumstanced with matters foreign

to the principles of their art, that there was need of a truly divine interpreter.—

Pharaoh had two dreams, one of seven kine, the other of seven ears of corn. Both

these phantasms were symbols of AEgypt; the ears denoting its distinguished

fertility, the kine its great tutelary patroness Isis. Pharaoh knew thus much without

an interpreter; and hence arose his solicitude and anxiety to understand the rest, as

a matter that concerned the public; accordingly, when Joseph came to decypher

these dreams, he does not tell the king that the two sevens denoted seven years in

AEgypt, but simply seven years."

19 After them, seven other cows came up—

scrawny and very ugly and lean. I had never seen

such ugly cows in all the land of Egypt.

GILL, "And, behold, seven other kine,.... Here some addition is made: these are said not only to be

very ill favoured, and leanfleshed; see Gill on Gen_41:3, but

poor, thin, meagre, exhausted of their flesh and strength through some disease upon them, or want of food: and it follows, what was not before expressed:

such as I never saw in all the land of Egypt, for badness; so poor, so lean, and so ill favoured; for whatever might be seen in other countries, never were such seen in Egypt, which was famous for good cattle.

JAMISO�, "behold, seven other kine ... poor and ill-favoured— The cow being the emblem of fruitfulness, the different years of plenty and of famine were aptly represented by the different condition of those kine - the plenty, by the cattle feeding on the richest fodder; and the dearth, by the lean and famishing kine, which the pangs of hunger drove to act contrary to their nature.

ELLICOTT, "(19) Poor and very ill-favoured and leanfleshed.—Pharaoh, in his

recital, describes his dreams at greater length than is the case in the narrative

(Genesis 41:2-7), and also mentions the impressions made upon his imagination by

what he had seen, as, for instance, that he had never beheld such lean cattle, and

that they were as wretched in look after eating up the fat kine as before. There is

also a slight difference in his description of the kine. In Genesis 41:3 they are called

“evil in appearance, and lean of flesh;” but the words here are “lean, and evil in

shape, and thin of flesh.”

20 The lean, ugly cows ate up the seven fat cows

that came up first.

GILL, "And the lean and the ill favoured kine,.... The same as previously described; See Gill on Gen_41:4.

21 But even after they ate them, no one could tell

that they had done so; they looked just as ugly as

before. Then I woke up.

CLARKE, "And when they had eaten them up, etc. - �othing can more powerfully

mark the excess and severity of the famine than creatures of the beeve or of the

hippopotamus kind eating each other, and yet without any effect; remaining as lean

and as wretched as they were before. A sense of want increases the appetite, and

stimulates the digestive powers to unusual action; hence the concoction of the food

becomes very rapid, and it is hurried through the intestines before its nutritive

particles can be sufficiently absorbed; and thus, though much is eaten, very little

nourishment is derived from it. And when they had eaten them up, it could not be

known that they had eaten them; but they were still ill favored, as at the beginning.

A most nervous and physically correct description.

GILL, "And when they had eaten them up,.... Or "were come into their bowels" (k), into their inward parts, their bellies, being swallowed and devoured by them:

it could not be known that they had eaten them: or were in their bellies, they seemed never the fuller nor the fatter for them:

but they were still ill favoured as at the beginning; looked as thin and as meagre as they did when they first came out of the river, or were first seen by Pharaoh:

so I awoke; surprised at what he had seen; this was his first dream.

22 “In my dream I saw seven heads of grain, full

and good, growing on a single stalk.

GILL, "And I saw in my dream,.... Falling asleep again quickly, he dreamed a second time; and this dream being of a like kind with the former, and so small a space between them, they are represented as one, and this is the continuation of it:

and, behold, seven ears, &c. See Gill on Gen_41:5.

JAMISO�, "I saw in my dream, and, behold, seven ears— that is, of Egyptian wheat, which,

when “full and good,” is remarkable in size (a single seed sprouting into seven, ten, or fourteen stalks) and each stalk bearing an ear.

23 After them, seven other heads sprouted—

withered and thin and scorched by the east wind.

GILL, "And, behold, seven ears withered,.... Here a new epithet of the bad ears is given, and expressed by a word nowhere else used, which Ben Melech interprets, small, little, according to the use of the word in the Misnah; Aben Ezra, void, empty, such as had no grains of corn in them, nothing but husk or chaff, and observes that some render it images; for the word is so used in the Arabic language, and may signify that these ears were only mere shadows or images of ears, which had no substance in them: Jarchi says, the word, in the Syriac language signifies a rock, and so it denotes that these ears were dry as a rock, and had no moisture in them, laid dried, burnt up, and blasted with the east wind.

JAMISO�, "blasted with the east wind— destructive everywhere to grain, but particularly so in Egypt; where, sweeping over the sandy deserts of Arabia, it comes in the character of a hot, blighting wind, that quickly withers all vegetation (compare Eze_19:12; Hos_13:15).

24 The thin heads of grain swallowed up the seven

good heads. I told this to the magicians, but none

of them could explain it to me.”

GILL, "And the thin ears devoured the seven good ears,.... See Gill on Gen_

41:7,

and I told this unto the magicians; just in the same manner as he had to Joseph:

but there was none that could declare it unto me; the meaning of it; what all this should signify or portend.

JAMISO�, "the thin ears devoured the seven good ears— devoured is a different word from that used in Gen_41:4 and conveys the idea of destroying, by absorbing to themselves all the nutritious virtue of the soil around them.

25 Then Joseph said to Pharaoh, “The dreams of

Pharaoh are one and the same. God has revealed

to Pharaoh what he is about to do.

BAR�ES, "Genesis 41:25-36

Joseph now proceeds to interpret the dream, and offer counsel suitable to the

emergency. “What the God is about to do.” The God, the one true, living, eternal

God, in opposition to all false gods. “And because the dream was repeated.” This is

explained to denote the certainty and immediateness of the event. The beautiful

elucidation of the dream needs no comment. Joseph now naturally passes from the

interpreter to the adviser. He is all himself on this critical occasion. His presence of

mind never forsakes him. The openness of heart and readiness of speech, for which

he was early distinguished, now stand him in good stead. His thorough self-

command arises from spontaneously throwing himself, with all his heart, into the

great national emergency which is before his mind. And his native simplicity of

heart, practical good sense, anti force of character break forth into unasked, but not

unaccepted counsel. “A man discreet” - intelligent, capable of understanding the

occasion; wise, prudent, capable of acting accordingly. “Let Pharaoh proceed” -

take the following steps: “Take the fifth” of the produce of the land. “Under the

hand of Pharaoh.” Under his supreme control.

The measures here suggested to Pharaoh were, we must suppose in conformity with

the civil institutions of the country. Thee exaction of a fifth, or two tithes, during the

period of plenty, may have been an extraordinary measure, which the absolute

power of the monarch enabled him to enforce for the public safety. The sovereign

was probably dependent for his revenues on the produce of the crown lands, certain

taxes on exports or imports, and occasional gifts or forced contributions from his

subjects. This extraordinary fifth was, probably, of the last description, and was

fully warranted by the coming emergency. The “gathering up of all the food” may

imply that, in addition to the fifth, large purchases of corn were made by the

government out of the surplus produce of the country.

CLARKE, "God hath showed Pharaoh what he is about to do - Joseph thus shows

the Egyptian king that though the ordinary cause of plenty or want is the river �ile,

yet its inundations are under the direction of God: the dreams are sent by him, not

only to signify beforehand the plenty and want, but to show also that all these

circumstances, however fortuitous they may appear to man, are under the direction

of an overruling Providence.

GILL, "And Joseph said unto Pharaoh, the dream of Pharaoh is one,.... Though there were two distinct dreams expressed under different images and representations, yet the meaning, sense, and signification of them were the same; one interpretation would do for both:

God hath showed Pharaoh what he is about to do; that is, by the above dreams, when they should be interpreted to him; for as yet he understood them not, and therefore there could be nothing showed him, but when interpreted it would be clear and plain to him what events were quickly to be accomplished: God only knows things future, and those to whom he is pleased to reveal them, and which he did in different ways, by dreams, visions, articulate voices, &c.

JAMISO�, "Gen_41:25-36. Joseph interprets Pharaoh’s dreams.

Joseph said, ... The dream ... is one— They both pointed to the same event - a remarkable dispensation of seven years of unexampled abundance, to be followed by a similar period of unparalleled dearth. The repetition of the dream in two different forms was designed to show the absolute certainty and speedy arrival of this public crisis; the interpretation was accompanied by several suggestions of practical wisdom for meeting so great an emergency as was impending.

COFFMA�, "Verses 25-32

"And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is about

to do he hath declared unto Pharaoh. The seven good kine are seven years; and the

seven good ears are seven years: the dream is one. And the seven lean and kine that

came up after them are seven years, and also the seven empty ears blasted with the

east wind; they shall be seven years of famine. That is the thing I spake unto

Pharaoh: What God is about to do he hath showed unto Pharaoh. Behold, there

come seven years of great plenty throughout all the land of Egypt: and there shall

arise after them seven years of famine; and all the plenty shall be forgotten in the

land of Egypt; and the famine shall consume the land; and the plenty shall not be

known in the land by reason of that famine which followeth; for it shall be very

grievous. And for that the dream was doubled unto Pharaoh, it is because the thing

is established by God, and God will shortly bring it to pass."

Only God could have given the proper interpretation of this remarkable dream.

Here, as in the case of the dreams of the butler and the baker, the revelation of what

the numbers meant was the key to it. The sevens were not daughters, or provinces,

as the wise men believed, but they were years. Also, the application of the dream

was not to Pharaoh but to Egypt. That was important.

"The dream is one ..." This repeated statement not only provided the clue to

Joseph's interpretation here, but it also has a much wider application in

understanding the seven very similar sections of the Book of Revelation, the seven

judgment scenes there, not being seven judgments at all, but seven presentations of

the one and only final judgment.

"Will shortly come to pass ..." Here also is a most significant revelation. This

statement definitely did not pertain to any notion that fourteen years of history

would pass very quickly, but that the beginning of this series of events prophesied

would be immediately. In the Book of Revelation also, the same principle holds true.

Revelation speaks of many, many things which shall "shortly come to pass," not

meaning in any sense that all of the events there foretold would take place within a

few years, or even in a few centuries, but that the entire cosmic panorama of God's

winding up and finishing the probation of Adam's race would begin at once.

"What God is about to do he hath showed unto Pharaoh ..." Joseph's thinking was

always theocentric, and here he stressed the mercy of God in giving Pharaoh such

an important alert and warning.

CO�STABLE, "Verses 25-36

Joseph also presented God as sovereign over Pharaoh ( Genesis 41:25; Genesis

41:28). The Egyptians regarded Pharaoh as a divine manifestation in human form.

By accepting Joseph"s interpretation of his dreams Pharaoh chose to place himself

under Joseph"s God. God rewarded this humility by preserving the land of Egypt in

the coming famine.

". . . the writer has gone out of his way to present the whole narrative in a series of

pairs, all fitting within the notion of the emphasis given by means of the repetition:

"The matter is certain and swift" ( Genesis 41:32). The repetition of the dreams,

then, fits this pattern." [�ote: Sailhamer, The Pentateuch . . ., p214.]

"The intention of prophecies concerning judgments to come, is to excite those

threatened with them to take proper measures for averting them." [�ote: Bush,

2:281. Cf. von Rad, p376.]

"The writer"s emphasis on the "good" and "evil" represents Joseph"s wisdom and

discernment as an ability to distinguish between the "good" (tob) and the "evil"

(ra"). Such a picture suggests that in the story of Joseph the writer is returning to

one of the central themes of the beginning of the book, the knowledge of "good"

(tob) and "evil" (ra"). While Joseph is able to discern between "good and evil," it is

clear from this story that ultimately such knowledge comes only from God ( Genesis

41:39). Joseph is the embodiment of the ideal that true Wisdom of Solomon , the

ability to discern between "good and evil," comes only from God. Thus the lesson of

the early chapters of Genesis is artfully repeated in these last chapters." [�ote:

Sailhamer, " Genesis ," p240.]

"Joseph prefigured the victors Moses and Daniel , the bookends of Israel"s period

of captivity, whose wisdom prevailed over the Gentiles (cf. 1 Corinthians 1:18 to 1

Corinthians 2:16)." [�ote: Mathews, Genesis 11:27-50:26 , p740.]

PETT, "Verses 25-32

‘And Joseph said to Pharaoh, “The dream of Pharaoh is one. What God is about to

do he has declared to Pharaoh. The seven good cows are seven years, and the seven

good ears are seven years. The dream is one. And the seven thin and scrawny cows

which came up after them are seven years, and also the seven empty ears blasted

with the east wind. They will be seven years of famine. That is the thing that I spoke

to Pharaoh. What God is about to do he has shown to Pharaoh. Behold there come

seven years of great plenty throughout all the land of Egypt. And there will arise

after them seven years of famine, and all the plenty will be forgotten in the land of

Egypt, and the famine will consume the land. And the plenty will not be known in

the land by reason of that famine which follows, for it will be very grievous. And in

that the dream was doubled to Pharaoh twice it is because the thing is established by

God, and God will shortly bring it about.” ’

The first essence of Joseph’s words is that the great God is over all and brings the

�ile and Hathor to His will. What He has established He will do. He is sovereign

over all. But far from this leading to inaction it should lead to action. Because His

ways are certain men can prepare for them.

The second is in the detail. First seven good, prosperous years when the corn will

flourish and the cows grow fat, and then seven disastrous years when there will be

no corn worth speaking of and the cattle will starve unless some form of provision is

made.

The third is that the repetition of the dream in two forms proves that the thing is

certain to happen.

26 The seven good cows are seven years, and the

seven good heads of grain are seven years; it is

one and the same dream.

GILL, "The seven good kine are seven years,.... Signify seven years, and these years of plenty, as appears from the antithesis in Gen_41:26,

and the seven good ears are seven years; signify the same:

the dream is one; for though the seven good kine were seen in one dream, the seven good ears in another, yet both dreams were one as to signification.

27 The seven lean, ugly cows that came up

afterward are seven years, and so are the seven

worthless heads of grain scorched by the east

wind: They are seven years of famine.

GILL, "And the seven thin and ill favoured kine that came up after them areseven years,.... Signify other seven years, and these different from the former, as follows:

and the seven empty ears blasted with the east wind shall be seven years of famine: or there will be seven years of famine that will answer to them, and are signified by them: Grotius, from the Oneirocritics or interpreters of dreams, observes, that years are signified by kine, and particularly he relates from Achmes, that according to the doctrine of the Egyptians, female oxen (and such these were) signified times and seasons, and if fat (as the good ones here also were) signified fruitful times, but if poor and thin (as the bad ones here were) barren times: it seems as if all this skill of theirs was borrowed from Joseph's interpretation of Pharaoh's dreams here given. Josephus (l)relates a dream of Archelaus the son of Herod, who dreamed that he saw ten ears of corn, full and large, devoured by oxen; he sent for the Chaldeans and others to tell him what they signified; one said one thing and another another; at length one Simon, an Essene, said that the ears signified years, and the oxen changes of affairs, because, when they plough up the earth, they turn it up and change it; so that he should reign as many years as were ears of corn seen, and after many changes should die, as he accordingly did.

28 “It is just as I said to Pharaoh: God has shown

Pharaoh what he is about to do.

GILL, "This is the thing which I have spoken unto Pharaoh,.... As an interpretation of his dreams:

what God is about to do, he sheweth unto Pharaoh: the events of fourteen years with respect to plenty and sterility.

29 Seven years of great abundance are coming

throughout the land of Egypt,

GILL, "Behold, there come seven years of great plenty throughout all the land of Egypt. Not only a sufficiency but an abundance, even to luxury, as when the Nile rose to sixteen cubits, as Pliny observes (m); which, though a natural cause, was owing to God, and that it should thus overflow for seven years successively, and cause such a continued plenty, can be ascribed to no other.

HE�RY, " See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive, Gen_41:29-31. Meat for the belly, and the belly for meats, but God shall destroy both it and them, 1Co_6:13. There is bread which endures to everlasting life, which shall not be forgotten, and which it is worth while to labour for, Joh_6:27. Those that make the things of this world their good things will find but little pleasure in remembering that they have received them, Luk_16:25. 6. Observe, God revealed this beforehand to Pharaoh, who, as king of Egypt, was to be the father of his country, and to make prudent provision for them. Magistrates are called shepherds, whose care it must be, not only to

rule, but to feed.

BE�SO�, "Genesis 41:29. Seven years of great plenty — See the goodness of God,

in sending the seven years of plenty before those of famine, that provision might be

made accordingly. How wonderful wisely has Providence that great house-keeper,

ordered the affairs of his numerous family from the beginning! Great variety of

seasons there have been, and the produce of the earth sometimes more, and

sometimes less; yet, take one time with another, what was miraculous concerning the

manna is ordinarily verified in the common course of Providence; “He that gathers

much has nothing over, and he that gathers little has no lack,” Exodus 16:18.

30 but seven years of famine will follow them.

Then all the abundance in Egypt will be forgotten,

and the famine will ravage the land.

GILL, "And there shall arise after them seven years of famine,.... Which might be occasioned by the river Nile not rising so high as to overflow its banks, as, when it did not rise to more than twelve cubits, a famine ensued, as the above writer says (n); and it must be owing to the overruling providence of God that this should be the case for seven years running:

and all the plenty shall be forgotten in the land of Egypt; the seven years of plenty being all spent, it should be as if it never was; the minds of men would be so intent upon their present distressed case and circumstances, that they should wholly forget how it had been with them in time past; or it would be as if they had never enjoyed it, or were never the better for it: this answers to and explains how it was with the ill favoured kine, when they had eaten up the fat kine; they seemed never the better, nor could it be known by their appearance that they had so done:

and the famine shall consume the land: the inhabitants of it, and all the fruits and increase of it the former years produced.

31 The abundance in the land will not be

remembered, because the famine that follows it

will be so severe.

CLARKE, "The plenty shall not be known in the land by reason of that famine

following - As Egypt depends for its fertility on the flowing of the �ile, and this

flowing is not always equal, there must be a point to which it must rise to saturate

the land sufficiently, in order to produce grain sufficient for the support of its

inhabitants. Pliny, Hist. �at., lib. v., cap. 9, has given us a scale by which the plenty

and dearth may be ascertained; and, from what I have been able to collect from

modern travelers, this scale may be yet considered as perfectly correct.

Justum incrementum est cubitorum 16. Minores aquae non omnia rigant, ampliores

detinent, tardius recedendo. Hae serendi tempora absumunt, solo madente, Illae non

dant, sitiente. Utrumque reputat provincia. In 12. cubitis famen sentit. In 13.

etiamnum esurit; 14. cubita hilaritatem afferunt; 15. securitatem; 16. delicias.

"The ordinary height of the inundations is sixteen cubits. When the waters are

lower than this standard they do not overflow the whole ground; when above this

standard, they are too long in running off. In the first case the ground is not

saturated: by the second, the waters are detained so long on the ground that seed-

time is lost. The province marks both. If it rise only twelve cubits, a famine is the

consequence. Even at thirteen cubits hunger prevails; fourteen cubits produces

general rejoicing; fifteen, perfect security; and sixteen, all the luxuries of life."

When the �ile rises to eighteen cubits it prevents the sowing of the land in due

season, and as necessarily produces a famine as when it does not overflow its banks.

GILL, "And the plenty shall not be known in the land, by reason of that famine following,.... That is, before it would be over; otherwise the former plenty was

in some measure known by the stores of provisions laid up in the seven years of it, and which were brought forth when the famine became very pressing; but by that time, and before the seven years of it were ended, there were no traces of the foregoing plenty to be observed:

for it shall be very grievous; as it was both in Egypt and in all the countries round about.

32 The reason the dream was given to Pharaoh in

two forms is that the matter has been firmly

decided by God, and God will do it soon.

GILL, "And for that the dream was doubled unto Pharaoh twice,.... Or was repeated to him under different figures and images:

it is because the thing is established by God; by a firm decree of his, and is sure, and will most certainly be accomplished; of which Pharaoh might be assured, and to assure him of it was the repetition of the dream made:

and God will shortly bring it to pass: or "make haste to do it" (o), that is, would soon begin to accomplish these events; for, as Bishop Usher (p) observes, from the harvest of this (the then present) year, the seven years of plenty are reckoned.

CALVI�, "32.And for that the dream was doubled. Joseph does not mean to say,

that what God may have declared but once, is mutable: but he would prevent

Pharaoh’s confidence respecting the event revealed, from being shaken. For since

God pronounces nothing but from his own fixed and steadfast purpose, it is enough

that he should have spoken once. But our dullness and inconstancy cause him to

repeat the same thing the more frequently, in order that what he has certainly

decreed, may be fixed in our hearts; otherwise, as our disposition is variable, so,

what we have once heard from his mouth, is tossed up and down by us, until it

entirely escapes our memory. Moreover, Joseph not only commemorates the

stability of the heavenly decree, but also declares that what God has determined to

do, is near at hand, lest Pharaoh himself should slumber in the confident

expectation of longer delay. For though we confess that the judgments of God are

always hanging over our heads, yet unless we are stimulated by the thought of their

speedy approach, we are but slightly affected with anxiety and fear respecting them.

COKE, "Genesis 41:32. And for that the dream was doubled, &c.— We may

remark here, 1st, That Joseph informs Pharaoh his dream was doubled, both for the

fuller confirmation of the certainty, and the speedy execution of the event foretold:

2ndly, and which is the most essential, Both here, and in the foregoing discourse,

Genesis 41:25; Genesis 41:28. he directs Pharaoh to look upon God as the Author of

these events; for such fertility, and such famine, did not proceed from mere natural

causes, but from the Providence of that All-wise Being, who presides over and

directs the springs of nature's operations. The natural cause of plenty, and famine,

in AEgypt, is ascribed to the �ile; for when that river, in its annual overflowings,

rises only twelve cubits, a famine ensues; when thirteen, great scarcity; when

fourteen, they have a good year; when fifteen, a very good; and, if it rises to sixteen

cubits, they have luxuriant plenty. See Pliny, lib. 5: cap. 9. �ow that this river

should overflow so largely for seven years together, as to make vast plenty; and

then, for the next seven years, not overflow its banks at all, or so little, as to make a

long and grievous famine, could be ascribed to nothing but an extraordinary

interposition of Providence. We may add, that such an event, lying out of the

common course of nature; could only be foretold by supernatural assistance.

REFLECTIO�S.—Pharaoh relates, and Joseph interprets to his full satisfaction.

The dreams are one, to confirm the certainty of their fulfilment. They predict seven

years of plenty, and seven years of famine which should succeed them, famine so

severe as should consume the whole produce of the former years. �ote; 1. The

greatest plenty is often succeeded by the greatest penury; careful economy therefore

is wise and prudent. 2. All our worldly comforts are like the abundance of AEgypt;

the evil days come, when we shall no longer have pleasure in them. How solicitous

should we then be to secure a more enduring portion. 3. What God hath decreed,

will shortly come to pass; for time is swift, and death and eternity near, even at the

door.

33 “And now let Pharaoh look for a discerning

and wise man and put him in charge of the land of

Egypt.

CLARKE, "A man discreet and wise - As it is impossible that Joseph could have

foreseen his own elevation, consequently he gave this advice without any reference

to himself. The counsel therefore was either immediately inspired by God, or was

dictated by policy, prudence, and sound sense.

GILL, "Now therefore let Pharaoh look out a man discreet and wise,.... Of good judgment and conduct, of abilities equal to the execution of a scheme hereafter proposed: it can scarcely be thought consistent with the great modesty of Joseph that he meant himself, or that indeed, he ventured to give any advice at all, until it was first asked of him by the king; who being so well satisfied with the interpretation of his dreams, thought him a proper person to consult with what to be done in this case; who, as a true father of his country, as every king should be, was concerned for the good of it, and to provide against the worst for them:

and set him over the land of Egypt; not to be governor of it in general, but with a particular respect to the present case, to take care of provision for it.

HE�RY 33-45, "Here is, I. The good advice that Joseph gave to Pharaoh, which was, 1. That in the years of plenty he should lay up for the years of famine, buy up corn when it was cheap, that he might both enrich himself and supply the country when it would be dear and scarce. Note, Fair warning should always be followed with good counsel. Therefore the prudent man foresees the evil, that he may hide himself. God has in his word told us of a day of trial and exigence before us, when we shall need all the grace we can get, and all little enough, “Now, therefore, provide accordingly.” Note, further, Times of gathering must be diligently improved, because there will come a time of spending. Let us go to the ant, and learn of her this wisdom, Pro_6:6-8. 2. Because that which is everybody's work commonly proves nobody's work, he advises Pharaoh to appoint officers who should make it their business, and to select some one person to preside in the affair, Gen_41:33. Probably, if Joseph had not advised this, it would not have been done; Pharaoh's counsellors could no more improve the dream than his magicians interpret it; therefore it is said of him (Psa_105:22) that he taught the senators wisdom.Hence we may justly infer with Solomon (Ecc_4:13), Better is a poor and a wise child than an old and foolish king.

II. The great honour that Pharaoh did to Joseph. 1. He gave him an honourable

testimony: He is a man in whom the Spirit of God is; and this puts a great excellency upon any man; such men ought to be valued, Gen_41:38. He is a nonsuch for prudence: There is none so discreet and wise as thou art, Gen_41:39. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning light, Psa_37:6. 2. He put him into an honourable office; not only employed him to buy up corn, but made him prime-minister of state, comptroller of the household - Thou shalt be over my house, chief justice of the kingdom - according to thy word shall all my people be ruled, or armed, as some read it, and then it bespeaks him general of the forces. Him commission was very ample: I have set thee over all the land of Egypt(Gen_41:41); without thee shall no man life up his hand or foot (Gen_41:44); all the affairs of the kingdom must pass through his hand. Nay (Gen_41:40), only in the throne will I be greater than thou. Note, It is the wisdom of princes to prefer those, and the happiness of people to have those preferred, to places of power and trust, in whom the Spirit of God is. It is probable that there were those about the court who opposed Joseph's preferment, which occasioned Pharaoh so often to repeat the grant, and with that solemn sanction (Gen_41:44), I am Pharaoh. When the proposal was made that there should be a corn-master-general nominated, it is said (Gen_41:37), Pharaoh's servants were all pleased with the proposal, each hoping for the place; but when Pharaoh said to them, “Joseph shall be the man,” we do not read that they made him any answer, being uneasy at it, and acquiescing only because they could not help it. Joseph had enemies, no doubt, archers that shot at him, and hated him (Gen_49:23), as Daniel, Dan_6:4. 3. He put upon him all the marks of honour imaginable, to recommend him to the esteem and respect of the people as the king's favourite, and one whom he delighted to honour. (1.) He gave him his own ring, as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. (2.) He put fine clothes upon him, instead of his prison garments. For those that are in kings' palaces must wear soft clothing; he that, in the morning, was dragging his fetters of iron, before night was adorned with a chain of gold. (3.) He made him ride in the second chariot to his own, and ordered all to do homage to him: “Bow the knee, as to Pharaoh himself.”(4.) He gave him a new name, to show his authority over him, and yet such a name as bespoke the value he had for him, Zaphnathpaaneah - A revealer of secrets. (5.) He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph was, [1.] An abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of Providence, and an encouragement to all good people to trust in a good God. [2.] It was typical of the exaltation of Christ, that great revealer of secrets (Joh_1:18), or, as some translate Joseph's new name, the Saviour of the world. The brightest glories of the upper world are put upon him, the highest trust is lodged in his hand, and all power is given to him both in heaven and earth. He is gatherer, keeper, and disposer, of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of minsters is to cry before him, “Bow the knee; kiss the Son.”

JAMISO�, "Now therefore let Pharaoh look out a man— The explanation given, when the key to the dreams was supplied, appears to have been satisfactory to the king and his courtiers; and we may suppose that much and anxious conversation arose, in the course of which Joseph might have been asked whether he had anything further to say. No doubt the providence of God provided the opportunity of his suggesting what

was necessary.

CALVI�, "33.�ow therefore let Pharaoh look out a man. Joseph does more than he

had been asked to do; for he is not merely the interpreter of the dream; but, as

fulfilling the office of a prophet, he adds instruction and counsel. For we know that

the true and lawful prophets of God do not barely predict what will happen in

future; but propose remedies for impending evils. Therefore Joseph, after he had

uttered a prophecy of the changes which would take place in fourteen years, now

teaches what ought to be done; and exhorts Pharaoh to be vigilant in the discharge

of this duty. And one of the marks by which God always distinguished his own

prophets from false prognosticators, was to endue them with the power of teaching

and exhorting, that they might not uselessly predict future events. Let us grant that

the predictions of Apollo, and of all the magicians were true, and were not entangled

with ambiguous expressions; yet whither did they tend, but either to drive men

headlong in perverse confidence, or to plunge them into despair? A very different

method of prophesying was divinely prescribed, which would form men to piety,

would lead them to repentance, and would excite them to prayer when oppressed

with fear. Moreover, because the prophecy of which mention is here made, was

published only for the temporal advantage of this fleeting life, Joseph proceeds no

further than to show the king for what purpose the dream had been sent to him; as

if he had said, “Be not sorry on account of this revelation; accept this advantage

from it, that thou mayest succor the poverty of thy kingdom.” However, there is no

doubt that God guided his tongue, in order that Pharaoh might entrust him with

this office. For he does not craftily insinuate himself into the king’s favor; nor abuse

the gift of revelation to his private gain: but, what had been divinely ordained was

brought to its proper issue without his knowledge; namely, that the famishing house

of Jacob should find unexpected sustenance.

BE�SO�, "Genesis 41:33. Let Pharaoh look out a man — It was not presumption in

Joseph to offer this advice to Pharaoh, considering that God, by him, had given

Pharaoh the fore-knowledge of what was about to come to pass, and what greatly

concerned both him and his whole kingdom. Indeed, the advice was only that he

should make a practical and proper use of the revelation now made to him. Joseph,

in giving this counsel, could have no view to his own advancement to this office; as

any thing of that kind, at that time, when he was just brought out of prison, and did

not know but he must be sent back thither, must have appeared highly improbable.

COFFMA�, "Verses 33-36

"�ow therefore let Pharaoh look out a man discreet and wise, and set him over the

land of Egypt, and take the fifth part of the land of Egypt in the seven plenteous

years. And let them gather all the food of these good years that come, and lay up

grain under the hand of Pharaoh for food in the cities, and let them keep it. And the

food shall be for a store to the land against the seven years of famine, which shall be

in the land of Egypt; that the land perish not through the famine."

Speiser commented on the foolish criticism that "the overseers (Genesis 41:34) is

contradictory to the proposal of a single manager in Genesis 41:33! The task clearly

involved a large staff, so all the clause indicates is that Joseph would choose his own

assistants."[12] Such negative criticisms are on a parity with Peake's complaint that,

"He had been twenty years in Egypt without troubling to let his father know that he

was alive!"[13] Someone should enlighten men like Peake with reference to what the

postal service was like in Egypt in those days for a slave in prison!

COKE, "Genesis 41:33. �ow therefore let Pharaoh, &c.— It was the Spirit of God,

and not his own ambition, which inspired Joseph to give this counsel to Pharaoh. He

was ignorant himself whom GOD would destine to the charge; and how could he

flatter himself that he should be elevated to such a station, who came out of prison,

and was among the AEgyptians only as an obscure man, sold as a common slave? In

following ages, the Romans created a magistrate upon this model, under the title of

praefectus annonae, whose business it was to supply the city with provisions. A

terrible famine occasioned that appointment; L. Minutius was the first who held the

office, which afterwards became so considerable, that Pompey the Great, when he

was loaded with honours, thought this not beneath him.

LA�GE, "Genesis 41:33-36. Joseph’s counsel in respect to the practical use of the

interpretation. The candid advice of Joseph shows that his high gift did not

intoxicate him; but rather, that he himself was greatly struck by the providence

revealed in the dreams. It is a great delivery from a great and threatening

destruction. The first demand is for a skilful overseer, with his subordinates. Then

there is wanted the enactment of a law that the land shall be divided into five parts

during the seven plenteous years; so that they were to give the fifth instead of the

tithe (or tenth), as may have been customary; and that the royal storehouses should

be built in the cities of the land, in order to be filled with corn. We have no right to

say that Joseph meant in this to recommend himself. It would seem rather that he is

so struck with the foresight of the great coming famine, that he cannot think of

himself. Besides, the office which his counsel sketches is much less important than

that which Pharaoh afterwards confers on him. There is still a great difference

between a chief of the taxgatherers and a national prime minister.

EXPOSITOR'S DICTIO�ARY OF TEXTS, "Joseph the Optimist

Genesis 41:33

�either the personality nor the public position of Joseph accounts for his effect on

posterity. His peculiarity is not that he rises to a pinnacle of earthly splendour. It is

that his splendour has come out of his dungeon.

I. The portrait of Joseph is a philosophical picture—the earliest attempt to delineate

a theory of the universe in the form of the narrative. Joseph is made the spokesman

of the new evangel. He comes before us as the advocate for optimism.

II. In the life of Joseph there are three periods:—

(a) A child of his father"s old age, he has two qualities by heredity and one by

education. From his grandfather Abraham he has received the spirit of optimism,

from his father Jacob the spirit of ambition, but from his mode of education the

spirit of selfishness. The infirmity of this boy Joseph is just his want of

encumbrances. He has never had to ask for anything twice.

(b) The second part is one of enforced service. He is stolen from home, sold as a

slave, and transferred by them to an Egyptian soldier. Suspected innocently of grave

offences, he is immured in a dungeon. He begins to interpret the dreams of his

fellow-prisoners and reveals his poetic genius as he never has revealed it before.

(c) The boy of the desert, the youth of the dungeon has become the adviser of

royalty. The enemies of his boyhood, these brothers whom he had wronged and his

aged father are there. The old patriarchal life is there. But they are all changed. The

father has given up his unjust partiality, the brothers have given up their jealousy,

and Joseph has given up his selfishness, his dreams are now humanitarian.

III. There is only one feature of this portrait which has been alleged to be an artistic

blemish, a blemish in its picture of optimism. It has been said, Why did Joseph let

his father believe him to be dead for so many years? Had not he been unjust, selfish,

monopolizing, eager to grasp more than his share. How could he better make

reparation than by effacing himself, allowing his name to be blotted out from the

living members of that circle whose harmony he had done so much to disturb, and

whose unity he had helped to destroy.

IV. Even the closing scene of all, the hour of his death, is grandly consistent with the

ideal of the picture. Why is it that the writer to the Hebrews has fixed upon this

final hour of Joseph as the typical hour of his life? It is because, to be optimistic in

that valley is optimism indeed, because the man who can there keep the light in his

soul has proved that his faith is supreme.

—G. Matheson, The Representative Men of the Bible, p174.

PETT, "Verses 33-36

“�ow therefore let Pharaoh look out a man discreet and wise, and set him over the

land of Egypt. Let Pharaoh do this. And let him appoint overseers over the land and

take up the fifth part of the land of Egypt in the seven plenteous years. And let them

gather all the food of these good years that come and lay up corn under the hand of

Pharaoh for food in the cities, and let them keep it. And the food shall be for a store

to the land against the seven years of famine which shall be in the land of Egypt,

that the land perish not through famine.”

As all are listening to his words Joseph now brings his organisational powers to

work. Firstly Pharaoh should appoint one man to take over the whole operation. He

will need to be discreet and wise because he will need to obtain people’s cooperation

and will need to plan wisely.

Then he should appoint overseers throughout the land. The ‘him’ could be either

Pharaoh or the appointed man, but it makes little difference as Joseph hardly

expected Pharaoh himself to appoint the overseers directly. But he wants Pharaoh to

feel that what is done is done by him.

Then these overseers should gather up all the corn produced in the land of Egypt

and lay up a fifth part in silos for the coming bad years. They are to ‘take a fifth

part’ to be put to one side. And they are to do this by gathering all the food of the

good years and laying up part under Pharaoh’s control for food in the cities. This

food will be a store against the seven years of famine.

“Lay up corn.” This is clearly to be understood in terms of what went before, the

fifth part. (It is quite clear that under no circumstance would anyone suggest that all

the food of the good years should be stored for the future as that would leave the

Egyptians without food for the present). In Egypt the storing of grain in public silos

by the government was quite customary, and such silos have been discovered, but

what is required here is the same measure on a vast scale. One inscription from c

100 BC recalls a seven year famine in the reign of Zoser, a thousand years before the

time of Joseph, and at another time one civic authority is quoted as saying, “when

famine came for many years I gave grain to my town in each famine” This on a

larger scale was what would now be required. Various other Egyptian writings

speak of famines and at least two officials, proclaiming their good deeds on the walls

of their tombs, tell of distributing food to the hungry ‘in each year of want’.

BI 33-36, "Let them gather all the food of those good years that come, and lay up corn

Joseph as the adviser of Pharaoh

I. HIS PRESENCE OF MIND. Equal to the situation.

II. THE KINDNESS AND OPENNESS OF HIS NATURE.

III. HIS SELF-COMMAND.

IV. HIS PRACTICAL GOOD SENSE. (T. H. Leale.)

Providence for the future

1. His wisdom and prudential sagacity in counsel. The interpretation of Pharaoh’s dreams was from God. Joseph knew it to be so. He had, therefore, the most assured and unshaken confidence of the correspondence of the coming facts with the Divine pre-intimation; and in this confidence he tenders his advice to the king, in the prospect of what was before him, without hesitation. The word of the God of truth is always sure. The counsel of Joseph was obviously wise and excellent. Like many similar counsels, it commends itself, when suggested, to instant approbation, while yet to many minds it might not at once occur. How very difficult it is, both in public and in private life, to get men to judge and to act with single-eyed simplicity, according to the real merits of measures, when these measures happen not to be their own! If they chance to originate with political opponents—or, in more private life, with those who are not in the number of their friends—how difficult it is to get them treated with fairness! Another important practical lesson is suggested by the counsel of Joseph: the general lesson of providence for the future. This is a duty incumbent on all. It is virtuous prudence; the “prudence which forseeth the evil and hideth itself.” The remark has a special bearing on the labouring classes of the community. This laying up for the time of scarcity bore a close resemblance to the principle of friendly societies and provident or savings banks. There is such perpetual alteration and exchange of conditions, that no man can say with certainty to-day what his own circumstances, or those of any other person, may be to-morrow.

1. There may, surely, be providence, without over-anxiety.

2. But surely there may be providence, without covetousness.

3. The duty of providence, then, must not be an excuse for refusing the claims of benevolence.

There may be scriptural providence, without cold-hearted and close-handed selfishness. (R. Wardlaw, M. A.)

Providence and forethought

“Lay not up for yourselves treasures on earth,” says our Lord, “where moth and rust do corrupt, and where thieves break through and steal.” But this rule is not intended to prohibit us from providing in the time of plenty for a time of scarcity, as far as it can be done without neglecting the necessary duties of charity and piety, according to our circumstances. The poor ought not to want what their present necessities demand; but a provident care, in public governors, to guard against the mischiefs of famine, is requisite, chiefly for the sake of the lower ranks in society. If the superfluous produce of the earth had been given to the poor in the years of plenty, they must have been starved in the time of famine. No liberality to the poor ever deserved greater praise than Joseph’s care to secure needful supplies both to the poor and rich. It was well ordered ‘by the providence of God, for the safety of the people, that the years of famine were preceded by the years of plenty. If the seven years of famine had come before the years of plenty, few men would have been left to enjoy them. But from the years of plenty a sufficiency could be reserved to maintain life with comfort in the years of famine. (G. Lawson, D. D.)

Lessons

1. Seek from above wisdom and prudence for the discreet guidance of all your own affairs, and of those of others still more especially, when they are entrusted to your management. “The Lord giveth wisdom.”

2. Be thankful for the blessings of plenty and of freedom, in the measure in which providence has, in this favoured land, seen meet to bestow them.

3. The marvellous and lamentable difference between the manner in which mankind in general are affected by what relates to the life of the body and what relates to the life of the soul—to temporal and to eternal interests. Oh, how much in earnest about “the life that now is”—and about the means of its sustenance and prolongation, though it can last at the longest but for a few years, and, even in the midst of the abundance of all that is fitted to support it, may not last a few days. (R. Wardlaw, D. D,)

Storing harvests against famine years

Mr. Scarlett Campbell has contributed some information concerning the mastery of famine conditions in Bohemia in the years 1770-71, which may illustrate the plan which Joseph recommended to the King of Egypt. In those years the Bohemian harvests totally failed, and over a million human beings died of hunger. In order to prevent such a catastrophe in the future, a law was made, obliging every commune to keep a large store of corn, each landowner being obliged to contribute a certain quantity; in times of scarcity he could borrow corn from the public granary, but had to pay it back after the ensuing harvest. This system was kept in force till within a few years ago, but, owing to the introduction of roads and railways, it is no longer necessary. (Things not Generally Known.)

34 Let Pharaoh appoint commissioners over the

land to take a fifth of the harvest of Egypt during

the seven years of abundance.

CLARKE, "Let him appoint officers - pekidim, visitors, overseers: translated פקדים

by Ainsworth, bishops; see Genesis 39:1.

Take up the fifth part of the land - What is still called the meery, or that part of the

produce which is claimed by the king by way of tax. It is probable that in Joseph's

time it was not so much as a fifth part, most likely a tenth: but as this was an

extraordinary occasion, and the earth brought forth by handfuls, Genesis 41:47, the

king would be justified in requiring a fifth; and from the great abundance, the

people could pay this increased tax without feeling it to be oppressive.

GILL, "Let Pharaoh do this,.... Appoint such a person; who as a sovereign prince could do it of himself:

and let him appoint officers over the land; not Pharaoh, but the wise and discreet governor he should set over the land, who should have a power of appointing officers or overseers under him to manage things according to his direction:

and take up the fifth part of the land of Egypt in the seven plenteous years; not the officers appointed, but the appointer of them, the chief governor under Pharaoh, for the word is singular; it is proposed that he should, in Pharaoh's name, and by his order, take a fifth part of all the corn in the land of Egypt during seven years of plenty; not by force, which so good a man as Joseph would never advise to, whatever power Pharaoh might have, and could exercise if he pleased; but by making a purchase of it, which in such time of plenty would be bought cheap, and which so great a prince as Pharaoh was capable of. It is commonly asked, why an half part was not ordered to be took up, since there were to be as many years of famine as of plenty? and to this it is usually replied, that besides this fifth part taken up, as there might be an old stock of former years, so there would be something considerable remain of these seven years of plenty, which men of substance would lay up, as Pharaoh did; and besides, a fifth part might be equal to the crop of an ordinary year, or near it: to which may be added, that in times of famine men live more sparingly, as they are obliged, and therefore such a quantity would go the further; as well as it may be considered, that notwithstanding the barrenness of the land in general, yet in some places, especially on the banks of the Nile, some corn might be produced; so that upon the whole a fifth part might be judged sufficient to answer the extremity of the seven years of famine, and even to allow a distribution to other countries.

JAMISO�, "and let him appoint officers over the land— overseers, equivalent to the beys of modern Egypt.

take up the fifth part of the land— that is, of the land’s produce, to be purchased and stored by the government, instead of being sold to foreign corn merchants.

BE�SO�, "Genesis 41:34. Let him appoint officers to take up a fifth part — �ot by

force or violence, but by purchase at the common price, which would probably be

very low during these years of plenty. But why only a fifth part, seeing the years of

famine were to be as many as the years of plenty? 1st, Because people would live

more sparingly in the time of the famine. 2d, It is likely that many persons, in all

parts of the country, besides the king, would lay up great quantities of corn, both

because they could not easily consume it all, and in expectation of a time of greater

scarcity and dearness, when they might either use it themselves, or sell it to their

advantage. Add to this, 3d, That even the fifth part of the produce of those years of

plenty might be more than the half, yea, equal to the whole crop of ordinary years.

COKE, "Genesis 41:34. Officers, &c.— The Hebrew signifies, literally, overseers.

The Hebrew פקיד pekid, as the Greek וניףךןנןעוניףךןנןעוניףךןנןעוניףךןנןע,�whence�we�have�formed�our�English�,�whence�we�have�formed�our�English�,�whence�we�have�formed�our�English�,�whence�we�have�formed�our�English�

word�bishop,�is�a�man�who�has�a�charge�or�office,�for�any�business,�civil,�military,�or�word�bishop,�is�a�man�who�has�a�charge�or�office,�for�any�business,�civil,�military,�or�word�bishop,�is�a�man�who�has�a�charge�or�office,�for�any�business,�civil,�military,�or�word�bishop,�is�a�man�who�has�a�charge�or�office,�for�any�business,�civil,�military,�or�

ecclesiastic.ecclesiastic.ecclesiastic.ecclesiastic.

Fifth�part�of�the�landFifth�part�of�the�landFifth�part�of�the�landFifth�part�of�the�land———— That�is,�the�fifth�part�of�the�fruits�of�the�earth,�or�rather�of�the�That�is,�the�fifth�part�of�the�fruits�of�the�earth,�or�rather�of�the�That�is,�the�fifth�part�of�the�fruits�of�the�earth,�or�rather�of�the�That�is,�the�fifth�part�of�the�fruits�of�the�earth,�or�rather�of�the�

corn,�which�grew�during�the�years�of�plenty.�It�has�been�asked,�why�a�fifth�part?�why�not�corn,�which�grew�during�the�years�of�plenty.�It�has�been�asked,�why�a�fifth�part?�why�not�corn,�which�grew�during�the�years�of�plenty.�It�has�been�asked,�why�a�fifth�part?�why�not�corn,�which�grew�during�the�years�of�plenty.�It�has�been�asked,�why�a�fifth�part?�why�not�

half,�since�there�were�to�be�as�many�years�of�famine�as�of�abundance?�To�which�it�may�half,�since�there�were�to�be�as�many�years�of�famine�as�of�abundance?�To�which�it�may�half,�since�there�were�to�be�as�many�years�of�famine�as�of�abundance?�To�which�it�may�half,�since�there�were�to�be�as�many�years�of�famine�as�of�abundance?�To�which�it�may�

be�replied,�that�in�time�of�famine�men�live�more�frugally;�that�many�persons,�after�the�be�replied,�that�in�time�of�famine�men�live�more�frugally;�that�many�persons,�after�the�be�replied,�that�in�time�of�famine�men�live�more�frugally;�that�many�persons,�after�the�be�replied,�that�in�time�of�famine�men�live�more�frugally;�that�many�persons,�after�the�

king's�example,�might�fill�their�own�granaries;�that�even,�in�those�years�of�greatest�king's�example,�might�fill�their�own�granaries;�that�even,�in�those�years�of�greatest�king's�example,�might�fill�their�own�granaries;�that�even,�in�those�years�of�greatest�king's�example,�might�fill�their�own�granaries;�that�even,�in�those�years�of�greatest�

famine,�something�might�be�sown,�at�least�near�the�banks�of�the�Nile;�that�a�fifth�part�famine,�something�might�be�sown,�at�least�near�the�banks�of�the�Nile;�that�a�fifth�part�famine,�something�might�be�sown,�at�least�near�the�banks�of�the�Nile;�that�a�fifth�part�famine,�something�might�be�sown,�at�least�near�the�banks�of�the�Nile;�that�a�fifth�part�

of�the�extraordinary�abundance�in�those�seven�years,�might�be�equal�to�a�half�of�the�of�the�extraordinary�abundance�in�those�seven�years,�might�be�equal�to�a�half�of�the�of�the�extraordinary�abundance�in�those�seven�years,�might�be�equal�to�a�half�of�the�of�the�extraordinary�abundance�in�those�seven�years,�might�be�equal�to�a�half�of�the�

ordinary�produce;�and�that�a�tenth�part�being�the�tribute�paid�to�kings�in�many�ordinary�produce;�and�that�a�tenth�part�being�the�tribute�paid�to�kings�in�many�ordinary�produce;�and�that�a�tenth�part�being�the�tribute�paid�to�kings�in�many�ordinary�produce;�and�that�a�tenth�part�being�the�tribute�paid�to�kings�in�many�

countries,�and�most�probably�here,�Joseph�proposed�only�to�double�this�impost�during�countries,�and�most�probably�here,�Joseph�proposed�only�to�double�this�impost�during�countries,�and�most�probably�here,�Joseph�proposed�only�to�double�this�impost�during�countries,�and�most�probably�here,�Joseph�proposed�only�to�double�this�impost�during�

the�years�of�extraordinary�abundance,�when�the�fifth�part�was�not�more�to�the�people,�the�years�of�extraordinary�abundance,�when�the�fifth�part�was�not�more�to�the�people,�the�years�of�extraordinary�abundance,�when�the�fifth�part�was�not�more�to�the�people,�the�years�of�extraordinary�abundance,�when�the�fifth�part�was�not�more�to�the�people,�

than�the�tenth�in�other�years;�or,�which�is�rather�to�be�supposed�from�a�good�king�and�a�than�the�tenth�in�other�years;�or,�which�is�rather�to�be�supposed�from�a�good�king�and�a�than�the�tenth�in�other�years;�or,�which�is�rather�to�be�supposed�from�a�good�king�and�a�than�the�tenth�in�other�years;�or,�which�is�rather�to�be�supposed�from�a�good�king�and�a�

good�counsellor,�he�might�propose�to�buy�as�much�more�as�was�the�tribute,�which�might�good�counsellor,�he�might�propose�to�buy�as�much�more�as�was�the�tribute,�which�might�good�counsellor,�he�might�propose�to�buy�as�much�more�as�was�the�tribute,�which�might�good�counsellor,�he�might�propose�to�buy�as�much�more�as�was�the�tribute,�which�might�

be�done�at�an�easy�rate,�when�plenty�made�corn�cheap.be�done�at�an�easy�rate,�when�plenty�made�corn�cheap.be�done�at�an�easy�rate,�when�plenty�made�corn�cheap.be�done�at�an�easy�rate,�when�plenty�made�corn�cheap.

ELLICOTT,�"(ELLICOTT,�"(ELLICOTT,�"(ELLICOTT,�"(34343434)�Take�up�the�fifth�part�of�the�land.)�Take�up�the�fifth�part�of�the�land.)�Take�up�the�fifth�part�of�the�land.)�Take�up�the�fifth�part�of�the�land.————Heb.,�let�him�fifth�the�land,�that�Heb.,�let�him�fifth�the�land,�that�Heb.,�let�him�fifth�the�land,�that�Heb.,�let�him�fifth�the�land,�that�

is,�exact�a�fifth�part�of�the�produce.�It�has�been�supposed�that�it�had�been�usual�in�is,�exact�a�fifth�part�of�the�produce.�It�has�been�supposed�that�it�had�been�usual�in�is,�exact�a�fifth�part�of�the�produce.�It�has�been�supposed�that�it�had�been�usual�in�is,�exact�a�fifth�part�of�the�produce.�It�has�been�supposed�that�it�had�been�usual�in�

Egypt�to�pay�to�the�king�a�tithe�of�the�crop,�and�the�doubling�of�the�impost�would�not�Egypt�to�pay�to�the�king�a�tithe�of�the�crop,�and�the�doubling�of�the�impost�would�not�Egypt�to�pay�to�the�king�a�tithe�of�the�crop,�and�the�doubling�of�the�impost�would�not�Egypt�to�pay�to�the�king�a�tithe�of�the�crop,�and�the�doubling�of�the�impost�would�not�

press�very�heavily�on�the�people�in�these�years�of�extraordinary�abundance.�As�the�press�very�heavily�on�the�people�in�these�years�of�extraordinary�abundance.�As�the�press�very�heavily�on�the�people�in�these�years�of�extraordinary�abundance.�As�the�press�very�heavily�on�the�people�in�these�years�of�extraordinary�abundance.�As�the�

reason�of�the�enactment�would�be�made�known,�it�would�also�induce�all�careful�people�reason�of�the�enactment�would�be�made�known,�it�would�also�induce�all�careful�people�reason�of�the�enactment�would�be�made�known,�it�would�also�induce�all�careful�people�reason�of�the�enactment�would�be�made�known,�it�would�also�induce�all�careful�people�

to�store�up�a�portion�of�their�own�superabundance�for�future�need.�Subsequently,�a�to�store�up�a�portion�of�their�own�superabundance�for�future�need.�Subsequently,�a�to�store�up�a�portion�of�their�own�superabundance�for�future�need.�Subsequently,�a�to�store�up�a�portion�of�their�own�superabundance�for�future�need.�Subsequently,�a�

fifth�of�the�produce�was�fixed�by�Joseph�permanently�as�the�kingfifth�of�the�produce�was�fixed�by�Joseph�permanently�as�the�kingfifth�of�the�produce�was�fixed�by�Joseph�permanently�as�the�kingfifth�of�the�produce�was�fixed�by�Joseph�permanently�as�the�king’’’’s�rent.s�rent.s�rent.s�rent.

35 They should collect all the food of these good

years that are coming and store up the grain

under the authority of Pharaoh, to be kept in the

cities for food.

CLARKE,�"CLARKE,�"CLARKE,�"CLARKE,�"Under the hand of Pharaoh - To be completely at the disposal of the king.

GILL,�"GILL,�"GILL,�"GILL,�"And let them, gather all the food of those good years that come,.... That is, let the under officers collect together the fifth part of all fruits of the land during the seven years of plenty:

and lay up corn under the hand of Pharaoh; as his property, and only to be disposed of by his orders; for as it was to be purchased with his money, it was right that it should be in his hands, or in the hands of his officers appointed by him, as the Targum of Jonathan:

and let them keep food in the cities; reserve it in the several cities throughout the land, against the years of famine.

CALVIN,�"CALVIN,�"CALVIN,�"CALVIN,�"35353535.Under�the�hand�of�Pharaoh.�Whereas�prosperity�so�intoxicates�men,�that�.Under�the�hand�of�Pharaoh.�Whereas�prosperity�so�intoxicates�men,�that�.Under�the�hand�of�Pharaoh.�Whereas�prosperity�so�intoxicates�men,�that�.Under�the�hand�of�Pharaoh.�Whereas�prosperity�so�intoxicates�men,�that�

the�greater�part�make�no�provision�for�themselves�against�the�future,�but�absorb�the�the�greater�part�make�no�provision�for�themselves�against�the�future,�but�absorb�the�the�greater�part�make�no�provision�for�themselves�against�the�future,�but�absorb�the�the�greater�part�make�no�provision�for�themselves�against�the�future,�but�absorb�the�

present�abundance�by�intemperance;�Joseph�advises�the�king�to�take�care�that�the�present�abundance�by�intemperance;�Joseph�advises�the�king�to�take�care�that�the�present�abundance�by�intemperance;�Joseph�advises�the�king�to�take�care�that�the�present�abundance�by�intemperance;�Joseph�advises�the�king�to�take�care�that�the�

country�may�have�its�produce�laid�up�in�store.�Besides,�the�common�people�would�also�country�may�have�its�produce�laid�up�in�store.�Besides,�the�common�people�would�also�country�may�have�its�produce�laid�up�in�store.�Besides,�the�common�people�would�also�country�may�have�its�produce�laid�up�in�store.�Besides,�the�common�people�would�also�

form�themselves�to�habits�of�frugality,�when�they�understood�that�this�great�quantity�of�form�themselves�to�habits�of�frugality,�when�they�understood�that�this�great�quantity�of�form�themselves�to�habits�of�frugality,�when�they�understood�that�this�great�quantity�of�form�themselves�to�habits�of�frugality,�when�they�understood�that�this�great�quantity�of�

corn�was�not�collected�in�vain�by�the�king,�but�that�a�remedy�was�hereby�sought�for�corn�was�not�collected�in�vain�by�the�king,�but�that�a�remedy�was�hereby�sought�for�corn�was�not�collected�in�vain�by�the�king,�but�that�a�remedy�was�hereby�sought�for�corn�was�not�collected�in�vain�by�the�king,�but�that�a�remedy�was�hereby�sought�for�

some�unwonted�calamity.�In�short,�because�luxury�generally�prevails�in�prosperity,�and�some�unwonted�calamity.�In�short,�because�luxury�generally�prevails�in�prosperity,�and�some�unwonted�calamity.�In�short,�because�luxury�generally�prevails�in�prosperity,�and�some�unwonted�calamity.�In�short,�because�luxury�generally�prevails�in�prosperity,�and�

wastes�the�blessings�of�God,�the�bridle�of�authority�was�necessary.�This�is�the�reason�wastes�the�blessings�of�God,�the�bridle�of�authority�was�necessary.�This�is�the�reason�wastes�the�blessings�of�God,�the�bridle�of�authority�was�necessary.�This�is�the�reason�wastes�the�blessings�of�God,�the�bridle�of�authority�was�necessary.�This�is�the�reason�

why�Joseph�directed�that�garners�should�be�established�under�the�power�of�the�king,�why�Joseph�directed�that�garners�should�be�established�under�the�power�of�the�king,�why�Joseph�directed�that�garners�should�be�established�under�the�power�of�the�king,�why�Joseph�directed�that�garners�should�be�established�under�the�power�of�the�king,�

and�that�corn�should�be�gathered�into�them.�He�concludes�at�length,�that�the�dream�and�that�corn�should�be�gathered�into�them.�He�concludes�at�length,�that�the�dream�and�that�corn�should�be�gathered�into�them.�He�concludes�at�length,�that�the�dream�and�that�corn�should�be�gathered�into�them.�He�concludes�at�length,�that�the�dream�

was�useful,�although�at�first�sight,�it�would�seem�sad�and�inauspicious:�because,�was�useful,�although�at�first�sight,�it�would�seem�sad�and�inauspicious:�because,�was�useful,�although�at�first�sight,�it�would�seem�sad�and�inauspicious:�because,�was�useful,�although�at�first�sight,�it�would�seem�sad�and�inauspicious:�because,�

immediately�after�the�wound�had�been�shown,�the�means�of�cure�were�suggested.immediately�after�the�wound�had�been�shown,�the�means�of�cure�were�suggested.immediately�after�the�wound�had�been�shown,�the�means�of�cure�were�suggested.immediately�after�the�wound�had�been�shown,�the�means�of�cure�were�suggested.

36 This food should be held in reserve for the

country, to be used during the seven years of

famine that will come upon Egypt, so that the

country may not be ruined by the famine.”

GILL,�"GILL,�"GILL,�"GILL,�"And that food shall be for store to the land,.... A deposit in the said cities, to be brought forth and used in a time of public distress; the Targum of Jonathan is, it"shall be hidden in a cave in the earth:"

against the seven years of famine which shall be in the land of Egypt: and so be a supply to the inhabitants of the land, when they should be sore pressed with a famine, and know not what to do, nor where to go for food:

that the land perish not through the famine; that is, that the people of the land perish not, as the above Targum, which, without such a provision, they would have been in great danger of perishing. Justin, an Heathen writer (q), confirms this account of the advice of Joseph, of whom he says, that"he was exceeding sagacious of things wonderful, and first found out the meaning of dreams; and nothing of right, divine or human, seemed unknown to him, so that he could foresee the barrenness of land many years beforehand; and all Egypt would have perished with the famine, if the king, by his advice, had not commanded an edict, that the fruits of the earth, for many years, should be preserved.''

37 The plan seemed good to Pharaoh and to all his

officials.

BARNES,�"Genesis�BARNES,�"Genesis�BARNES,�"Genesis�BARNES,�"Genesis�41414141::::37373737----46464646

Pharaoh�approves�of�his�counsel,�and�selects�him�as�Pharaoh�approves�of�his�counsel,�and�selects�him�as�Pharaoh�approves�of�his�counsel,�and�selects�him�as�Pharaoh�approves�of�his�counsel,�and�selects�him�as�““““the�discreet�and�wise�manthe�discreet�and�wise�manthe�discreet�and�wise�manthe�discreet�and�wise�man”””” for�for�for�for�

carrying�it�into�effect.carrying�it�into�effect.carrying�it�into�effect.carrying�it�into�effect. ““““In�whom�is�the�Spirit�of�God.In�whom�is�the�Spirit�of�God.In�whom�is�the�Spirit�of�God.In�whom�is�the�Spirit�of�God.”””” He�acknowledges�the�gift�that�is�He�acknowledges�the�gift�that�is�He�acknowledges�the�gift�that�is�He�acknowledges�the�gift�that�is�

in�Joseph�to�be�from�God.in�Joseph�to�be�from�God.in�Joseph�to�be�from�God.in�Joseph�to�be�from�God. ““““All�my�people�behaveAll�my�people�behaveAll�my�people�behaveAll�my�people�behave”””” ----�dispose�or�order�their�conduct,�a��dispose�or�order�their�conduct,�a��dispose�or�order�their�conduct,�a��dispose�or�order�their�conduct,�a�

special�meaning�of�this�word,�which�usually�signifies�to�kiss.special�meaning�of�this�word,�which�usually�signifies�to�kiss.special�meaning�of�this�word,�which�usually�signifies�to�kiss.special�meaning�of�this�word,�which�usually�signifies�to�kiss. ““““His�ring.His�ring.His�ring.His�ring.”””” His�signetHis�signetHis�signetHis�signet----ring�ring�ring�ring�

gave�Joseph�the�delegated�power�of�the�sovereign,�and�constituted�him�his�prime�gave�Joseph�the�delegated�power�of�the�sovereign,�and�constituted�him�his�prime�gave�Joseph�the�delegated�power�of�the�sovereign,�and�constituted�him�his�prime�gave�Joseph�the�delegated�power�of�the�sovereign,�and�constituted�him�his�prime�

minister�or�grand�vizier.minister�or�grand�vizier.minister�or�grand�vizier.minister�or�grand�vizier. ““““Vestures�of�fine�linen.Vestures�of�fine�linen.Vestures�of�fine�linen.Vestures�of�fine�linen.”””” Egypt�was�celebrated�for�its�flax,�and�Egypt�was�celebrated�for�its�flax,�and�Egypt�was�celebrated�for�its�flax,�and�Egypt�was�celebrated�for�its�flax,�and�

for�the�fineness�of�its�textures.�The�priests�were�arrayed�in�official�robes�of�linen,�and�for�the�fineness�of�its�textures.�The�priests�were�arrayed�in�official�robes�of�linen,�and�for�the�fineness�of�its�textures.�The�priests�were�arrayed�in�official�robes�of�linen,�and�for�the�fineness�of�its�textures.�The�priests�were�arrayed�in�official�robes�of�linen,�and�

no�man�was�allowed�to�enter�a�temple�in�a�woolen�garment�(Herodotus�ii.�no�man�was�allowed�to�enter�a�temple�in�a�woolen�garment�(Herodotus�ii.�no�man�was�allowed�to�enter�a�temple�in�a�woolen�garment�(Herodotus�ii.�no�man�was�allowed�to�enter�a�temple�in�a�woolen�garment�(Herodotus�ii.�37373737,,,,81818181).).).). ““““A�A�A�A�

gold�chain�about�his�neck.gold�chain�about�his�neck.gold�chain�about�his�neck.gold�chain�about�his�neck.”””” This�was�a�badge�of�office�worn�in�Egypt�by�the�judge�and�This�was�a�badge�of�office�worn�in�Egypt�by�the�judge�and�This�was�a�badge�of�office�worn�in�Egypt�by�the�judge�and�This�was�a�badge�of�office�worn�in�Egypt�by�the�judge�and�

the�prime�minister.�It�had�a�similar�use�in�Persia�and�Babylonia�Daniel�the�prime�minister.�It�had�a�similar�use�in�Persia�and�Babylonia�Daniel�the�prime�minister.�It�had�a�similar�use�in�Persia�and�Babylonia�Daniel�the�prime�minister.�It�had�a�similar�use�in�Persia�and�Babylonia�Daniel�5555::::7777.... ““““The�The�The�The�

second�chariot.second�chariot.second�chariot.second�chariot.”””” Egypt�was�noted�for�chariots,�both�for�peaceful�and�for�warlike�Egypt�was�noted�for�chariots,�both�for�peaceful�and�for�warlike�Egypt�was�noted�for�chariots,�both�for�peaceful�and�for�warlike�Egypt�was�noted�for�chariots,�both�for�peaceful�and�for�warlike�

purposes�(Herodotus�ii.�purposes�(Herodotus�ii.�purposes�(Herodotus�ii.�purposes�(Herodotus�ii.�108108108108).�The�second�in�the�public�procession�was�assigned�to�).�The�second�in�the�public�procession�was�assigned�to�).�The�second�in�the�public�procession�was�assigned�to�).�The�second�in�the�public�procession�was�assigned�to�

Joseph.Joseph.Joseph.Joseph. ““““Bow�the�knee.Bow�the�knee.Bow�the�knee.Bow�the�knee.”””” The�various�explications�of�this�proclamation�agree�in�The�various�explications�of�this�proclamation�agree�in�The�various�explications�of�this�proclamation�agree�in�The�various�explications�of�this�proclamation�agree�in�

denoting�a�form�of�obeisance,�with�which�Joseph�was�to�be�honored.�I�am�Pharaoh,�the�denoting�a�form�of�obeisance,�with�which�Joseph�was�to�be�honored.�I�am�Pharaoh,�the�denoting�a�form�of�obeisance,�with�which�Joseph�was�to�be�honored.�I�am�Pharaoh,�the�denoting�a�form�of�obeisance,�with�which�Joseph�was�to�be�honored.�I�am�Pharaoh,�the�

king�Genesis�king�Genesis�king�Genesis�king�Genesis�12121212::::15151515.... ““““Without�thee�shall�no�man�lift�up�his�hand�or�foot.Without�thee�shall�no�man�lift�up�his�hand�or�foot.Without�thee�shall�no�man�lift�up�his�hand�or�foot.Without�thee�shall�no�man�lift�up�his�hand�or�foot.”””” Thou�art�next�Thou�art�next�Thou�art�next�Thou�art�next�

to�me,�and�without�thee�no�man�shall�act�or�move.to�me,�and�without�thee�no�man�shall�act�or�move.to�me,�and�without�thee�no�man�shall�act�or�move.to�me,�and�without�thee�no�man�shall�act�or�move. ““““ZaphenathZaphenathZaphenathZaphenath----paneah.paneah.paneah.paneah.”””” Pharaoh�Pharaoh�Pharaoh�Pharaoh�

designates�him�the�preserver�of�life,�as�the�interpreter�of�the�dream�and�the�proposer�designates�him�the�preserver�of�life,�as�the�interpreter�of�the�dream�and�the�proposer�designates�him�the�preserver�of�life,�as�the�interpreter�of�the�dream�and�the�proposer�designates�him�the�preserver�of�life,�as�the�interpreter�of�the�dream�and�the�proposer�

of�the�plan�by�which�the�country�was�saved�from�famine.�He�thus�naturalizes�him�so�far�of�the�plan�by�which�the�country�was�saved�from�famine.�He�thus�naturalizes�him�so�far�of�the�plan�by�which�the�country�was�saved�from�famine.�He�thus�naturalizes�him�so�far�of�the�plan�by�which�the�country�was�saved�from�famine.�He�thus�naturalizes�him�so�far�

as�to�render�his�civil�status�compatible�with�his�official�rank.as�to�render�his�civil�status�compatible�with�his�official�rank.as�to�render�his�civil�status�compatible�with�his�official�rank.as�to�render�his�civil�status�compatible�with�his�official�rank. ““““Asenath.Asenath.Asenath.Asenath.”””” The�priests�The�priests�The�priests�The�priests�

were�the�highest�and�most�privileged�class�in�Egypt.�Intermarriage�with�this�caste�at�were�the�highest�and�most�privileged�class�in�Egypt.�Intermarriage�with�this�caste�at�were�the�highest�and�most�privileged�class�in�Egypt.�Intermarriage�with�this�caste�at�were�the�highest�and�most�privileged�class�in�Egypt.�Intermarriage�with�this�caste�at�

once�determined�the�social�position�of�the�wonderous�foreigner.�His�fatheronce�determined�the�social�position�of�the�wonderous�foreigner.�His�fatheronce�determined�the�social�position�of�the�wonderous�foreigner.�His�fatheronce�determined�the�social�position�of�the�wonderous�foreigner.�His�father----inininin----law�was�law�was�law�was�law�was�

priest�of�On,�a�city�dedicated�to�the�worship�of�the�sun.priest�of�On,�a�city�dedicated�to�the�worship�of�the�sun.priest�of�On,�a�city�dedicated�to�the�worship�of�the�sun.priest�of�On,�a�city�dedicated�to�the�worship�of�the�sun.

With�our�Western�and�modern�habit�we�may�at�the�first�glance�be�surprised�to�find�a�With�our�Western�and�modern�habit�we�may�at�the�first�glance�be�surprised�to�find�a�With�our�Western�and�modern�habit�we�may�at�the�first�glance�be�surprised�to�find�a�With�our�Western�and�modern�habit�we�may�at�the�first�glance�be�surprised�to�find�a�

stranger�of�a�despised�race�suddenly�elevated�to�the�second�place�in�the�kingdom.�But�stranger�of�a�despised�race�suddenly�elevated�to�the�second�place�in�the�kingdom.�But�stranger�of�a�despised�race�suddenly�elevated�to�the�second�place�in�the�kingdom.�But�stranger�of�a�despised�race�suddenly�elevated�to�the�second�place�in�the�kingdom.�But�

in�ancient�and�Eastern�governments,�which�were�of�a�despotic�character,�such�changes,�in�ancient�and�Eastern�governments,�which�were�of�a�despotic�character,�such�changes,�in�ancient�and�Eastern�governments,�which�were�of�a�despotic�character,�such�changes,�in�ancient�and�Eastern�governments,�which�were�of�a�despotic�character,�such�changes,�

depending�on�the�will�of�the�sovereign,�were�by�no�means�unusual.�Secondly,�the�depending�on�the�will�of�the�sovereign,�were�by�no�means�unusual.�Secondly,�the�depending�on�the�will�of�the�sovereign,�were�by�no�means�unusual.�Secondly,�the�depending�on�the�will�of�the�sovereign,�were�by�no�means�unusual.�Secondly,�the�

conviction�that�conviction�that�conviction�that�conviction�that�““““the�Spirit�of�God�was�inthe�Spirit�of�God�was�inthe�Spirit�of�God�was�inthe�Spirit�of�God�was�in”””” the�mysterious�stranger,�was�sufficient�to�the�mysterious�stranger,�was�sufficient�to�the�mysterious�stranger,�was�sufficient�to�the�mysterious�stranger,�was�sufficient�to�

overbear�all�opposing�feelings�or�customs.�And,�lastly,�it�was�assumed�and�acted�on,�as�overbear�all�opposing�feelings�or�customs.�And,�lastly,�it�was�assumed�and�acted�on,�as�overbear�all�opposing�feelings�or�customs.�And,�lastly,�it�was�assumed�and�acted�on,�as�overbear�all�opposing�feelings�or�customs.�And,�lastly,�it�was�assumed�and�acted�on,�as�

a�selfa�selfa�selfa�self----evident�fact,�that�the�illustrious�stranger�could�have�no�possible�objection�to�be�evident�fact,�that�the�illustrious�stranger�could�have�no�possible�objection�to�be�evident�fact,�that�the�illustrious�stranger�could�have�no�possible�objection�to�be�evident�fact,�that�the�illustrious�stranger�could�have�no�possible�objection�to�be�

incorporated�into�the�most�ancient�of�nations,�and�allied�with�its�noblest�families.�We�incorporated�into�the�most�ancient�of�nations,�and�allied�with�its�noblest�families.�We�incorporated�into�the�most�ancient�of�nations,�and�allied�with�its�noblest�families.�We�incorporated�into�the�most�ancient�of�nations,�and�allied�with�its�noblest�families.�We�

may�imagine�that�Joseph�would�find�an�insuperable�difficulty�in�becoming�a�citizen�of�may�imagine�that�Joseph�would�find�an�insuperable�difficulty�in�becoming�a�citizen�of�may�imagine�that�Joseph�would�find�an�insuperable�difficulty�in�becoming�a�citizen�of�may�imagine�that�Joseph�would�find�an�insuperable�difficulty�in�becoming�a�citizen�of�

Egypt�or�a�sonEgypt�or�a�sonEgypt�or�a�sonEgypt�or�a�son----inininin----law�of�the�priest�of�the�sun.�But�we�should�not�forget�that�the�world�law�of�the�priest�of�the�sun.�But�we�should�not�forget�that�the�world�law�of�the�priest�of�the�sun.�But�we�should�not�forget�that�the�world�law�of�the�priest�of�the�sun.�But�we�should�not�forget�that�the�world�

was�yet�too�young�to�have�arrived�at�the�rigid�and�sharplydefined�systems�of�polytheism�was�yet�too�young�to�have�arrived�at�the�rigid�and�sharplydefined�systems�of�polytheism�was�yet�too�young�to�have�arrived�at�the�rigid�and�sharplydefined�systems�of�polytheism�was�yet�too�young�to�have�arrived�at�the�rigid�and�sharplydefined�systems�of�polytheism�

or�allotheism�to�which�we�are�accustomed.�Some�gray�streaks�of�a�pure�monotheism,�of�or�allotheism�to�which�we�are�accustomed.�Some�gray�streaks�of�a�pure�monotheism,�of�or�allotheism�to�which�we�are�accustomed.�Some�gray�streaks�of�a�pure�monotheism,�of�or�allotheism�to�which�we�are�accustomed.�Some�gray�streaks�of�a�pure�monotheism,�of�

the�knowledge�of�the�one�true�God,�still�gleamed�across�the�sky�of�human�memory.�the�knowledge�of�the�one�true�God,�still�gleamed�across�the�sky�of�human�memory.�the�knowledge�of�the�one�true�God,�still�gleamed�across�the�sky�of�human�memory.�the�knowledge�of�the�one�true�God,�still�gleamed�across�the�sky�of�human�memory.�

Some�faint�traces�of�one�common�brotherhood�among�mankind�still�lingered�in�the�Some�faint�traces�of�one�common�brotherhood�among�mankind�still�lingered�in�the�Some�faint�traces�of�one�common�brotherhood�among�mankind�still�lingered�in�the�Some�faint�traces�of�one�common�brotherhood�among�mankind�still�lingered�in�the�

recollections�of�the�past.�The�Pharaoh�of�Abrahamrecollections�of�the�past.�The�Pharaoh�of�Abrahamrecollections�of�the�past.�The�Pharaoh�of�Abrahamrecollections�of�the�past.�The�Pharaoh�of�Abraham‘‘‘‘s�day�feels�the�power�of�him�whose�s�day�feels�the�power�of�him�whose�s�day�feels�the�power�of�him�whose�s�day�feels�the�power�of�him�whose�

name�is�Yahweh�Genesis�name�is�Yahweh�Genesis�name�is�Yahweh�Genesis�name�is�Yahweh�Genesis�12121212::::17171717.�Abimelek�acknowledges�the�God�of�Abraham�and�.�Abimelek�acknowledges�the�God�of�Abraham�and�.�Abimelek�acknowledges�the�God�of�Abraham�and�.�Abimelek�acknowledges�the�God�of�Abraham�and�

Isaac�Genesis�Isaac�Genesis�Isaac�Genesis�Isaac�Genesis�20202020::::3333----7777;�Genesis�;�Genesis�;�Genesis�;�Genesis�21212121::::22222222----23232323;�Genesis�;�Genesis�;�Genesis�;�Genesis�26262626::::28282828----29292929.�And�while�Joseph�is�frank�.�And�while�Joseph�is�frank�.�And�while�Joseph�is�frank�.�And�while�Joseph�is�frank�

and�faithful�in�acknowledging�the�true�God�before�the�king�of�Egypt,�Pharaoh�himself�and�faithful�in�acknowledging�the�true�God�before�the�king�of�Egypt,�Pharaoh�himself�and�faithful�in�acknowledging�the�true�God�before�the�king�of�Egypt,�Pharaoh�himself�and�faithful�in�acknowledging�the�true�God�before�the�king�of�Egypt,�Pharaoh�himself�

is�not�slow�to�recognize�the�man�in�whom�the�Spirit�of�God�is.�Having�experienced�the�is�not�slow�to�recognize�the�man�in�whom�the�Spirit�of�God�is.�Having�experienced�the�is�not�slow�to�recognize�the�man�in�whom�the�Spirit�of�God�is.�Having�experienced�the�is�not�slow�to�recognize�the�man�in�whom�the�Spirit�of�God�is.�Having�experienced�the�

omniscience�and�omnipotence�of�Josephomniscience�and�omnipotence�of�Josephomniscience�and�omnipotence�of�Josephomniscience�and�omnipotence�of�Joseph‘‘‘‘s�God,�he�was�prepared,�no�doubt,�not�only�s�God,�he�was�prepared,�no�doubt,�not�only�s�God,�he�was�prepared,�no�doubt,�not�only�s�God,�he�was�prepared,�no�doubt,�not�only�

himself�to�offer�him�such�adoration�as�he�was�accustomed�to�pay�to�his�national�gods,�himself�to�offer�him�such�adoration�as�he�was�accustomed�to�pay�to�his�national�gods,�himself�to�offer�him�such�adoration�as�he�was�accustomed�to�pay�to�his�national�gods,�himself�to�offer�him�such�adoration�as�he�was�accustomed�to�pay�to�his�national�gods,�

but�also�to�allow�Joseph�full�liberty�to�worship�the�God�of�his�fathers,�and�to�bring�up�but�also�to�allow�Joseph�full�liberty�to�worship�the�God�of�his�fathers,�and�to�bring�up�but�also�to�allow�Joseph�full�liberty�to�worship�the�God�of�his�fathers,�and�to�bring�up�but�also�to�allow�Joseph�full�liberty�to�worship�the�God�of�his�fathers,�and�to�bring�up�

his�family�in�that�faith.his�family�in�that�faith.his�family�in�that�faith.his�family�in�that�faith.

Joseph�was�now�in�his�thirtieth�year,�and�had�consequently�been�thirteen�years�in�Joseph�was�now�in�his�thirtieth�year,�and�had�consequently�been�thirteen�years�in�Joseph�was�now�in�his�thirtieth�year,�and�had�consequently�been�thirteen�years�in�Joseph�was�now�in�his�thirtieth�year,�and�had�consequently�been�thirteen�years�in�

Egypt,�most�part�of�which�interval�he�had�probably�spent�in�prison.�This�was�the�age�for�Egypt,�most�part�of�which�interval�he�had�probably�spent�in�prison.�This�was�the�age�for�Egypt,�most�part�of�which�interval�he�had�probably�spent�in�prison.�This�was�the�age�for�Egypt,�most�part�of�which�interval�he�had�probably�spent�in�prison.�This�was�the�age�for�

manly�service�Numbers�manly�service�Numbers�manly�service�Numbers�manly�service�Numbers�4444::::3333.�He�immediately�enters�upon�his�office..�He�immediately�enters�upon�his�office..�He�immediately�enters�upon�his�office..�He�immediately�enters�upon�his�office.

CLARKE,�"CLARKE,�"CLARKE,�"CLARKE,�"The thing was good - Pharaoh and his courtiers saw that the counsel was prudent, and should be carefully followed.

GILL,�"GILL,�"GILL,�"GILL,�"And the thing was good in the eyes of Pharaoh,.... He approved of the advice Joseph gave, and of the scheme and plan which he proposed:

and in the eyes of all his servants; his nobles, ministers of state and courtiers, all highly commended and applauded it; and it was with the general and unanimous consent of all agreed that it should be put into execution: but then the next question, and the thing to be considered, was, who was a person fit to be engaged in such an affair?

K&D,�"K&D,�"K&D,�"K&D,�"Joseph's Promotion. - This counsel pleased Pharaoh and all his servants, so that he said to them, “Shall we find a man like this one, in whom the Spirit of God is?”“The Spirit of Elohim,” i.e., the spirit of supernatural insight and wisdom. He then placed Joseph over his house, and over all Egypt; in other words, he chose him as hid grand vizier, saying to him, “After God hath showed thee all this, there is none discreet

and wise as thou.” י�ק according to thy mouth (i.e., command, Gen_45:21) shall“ ,על־�יך�

my whole people arrange itself.” על does not mean to kiss (Rabb., Ges., etc.), for נשק נשקis not Hebrew, and kissing the mouth was not customary as an act of homage, but “to dispose, arrange one's self” (ordine disposuit). “Only in the throne will I be greater than

thou.”

COFFMAN,�"Verses�COFFMAN,�"Verses�COFFMAN,�"Verses�COFFMAN,�"Verses�37373737----45454545

"And�the�thing�was�good�in�the�eyes�of�Pharaoh,�and�in�the�eyes�of�his�servants.�And�"And�the�thing�was�good�in�the�eyes�of�Pharaoh,�and�in�the�eyes�of�his�servants.�And�"And�the�thing�was�good�in�the�eyes�of�Pharaoh,�and�in�the�eyes�of�his�servants.�And�"And�the�thing�was�good�in�the�eyes�of�Pharaoh,�and�in�the�eyes�of�his�servants.�And�

Pharaoh�said�unto�his�servants,�Can�we�find�such�a�one�as�this,�a�man�in�whom�the�spirit�Pharaoh�said�unto�his�servants,�Can�we�find�such�a�one�as�this,�a�man�in�whom�the�spirit�Pharaoh�said�unto�his�servants,�Can�we�find�such�a�one�as�this,�a�man�in�whom�the�spirit�Pharaoh�said�unto�his�servants,�Can�we�find�such�a�one�as�this,�a�man�in�whom�the�spirit�

of�God�is?�And�Pharaoh�said�unto�Joseph,�Forasmuch�as�God�hath�showed�thee�all�of�God�is?�And�Pharaoh�said�unto�Joseph,�Forasmuch�as�God�hath�showed�thee�all�of�God�is?�And�Pharaoh�said�unto�Joseph,�Forasmuch�as�God�hath�showed�thee�all�of�God�is?�And�Pharaoh�said�unto�Joseph,�Forasmuch�as�God�hath�showed�thee�all�

this,�there�is�none�so�discreet�and�wise�as�thou:�thou�shall�be�over�my�house,�and�this,�there�is�none�so�discreet�and�wise�as�thou:�thou�shall�be�over�my�house,�and�this,�there�is�none�so�discreet�and�wise�as�thou:�thou�shall�be�over�my�house,�and�this,�there�is�none�so�discreet�and�wise�as�thou:�thou�shall�be�over�my�house,�and�

according�to�thy�word�shall�all�my�people�be�ruled:�only�in�the�throne�will�I�be�greater�according�to�thy�word�shall�all�my�people�be�ruled:�only�in�the�throne�will�I�be�greater�according�to�thy�word�shall�all�my�people�be�ruled:�only�in�the�throne�will�I�be�greater�according�to�thy�word�shall�all�my�people�be�ruled:�only�in�the�throne�will�I�be�greater�

than�thou.�And�Pharaoh�said�unto�Joseph,�See,�I�have�set�thee�over�all�the�land�of�than�thou.�And�Pharaoh�said�unto�Joseph,�See,�I�have�set�thee�over�all�the�land�of�than�thou.�And�Pharaoh�said�unto�Joseph,�See,�I�have�set�thee�over�all�the�land�of�than�thou.�And�Pharaoh�said�unto�Joseph,�See,�I�have�set�thee�over�all�the�land�of�

Egypt.�And�Pharaoh�took�off�his�signet�ring�from�his�hand,�and�put�it�upon�Joseph's�Egypt.�And�Pharaoh�took�off�his�signet�ring�from�his�hand,�and�put�it�upon�Joseph's�Egypt.�And�Pharaoh�took�off�his�signet�ring�from�his�hand,�and�put�it�upon�Joseph's�Egypt.�And�Pharaoh�took�off�his�signet�ring�from�his�hand,�and�put�it�upon�Joseph's�

hand,�and�arrayed�him�in�vestures�of�fine�linen,�and�put�a�gold�chain�about�his�neck;�hand,�and�arrayed�him�in�vestures�of�fine�linen,�and�put�a�gold�chain�about�his�neck;�hand,�and�arrayed�him�in�vestures�of�fine�linen,�and�put�a�gold�chain�about�his�neck;�hand,�and�arrayed�him�in�vestures�of�fine�linen,�and�put�a�gold�chain�about�his�neck;�

and�he�made�him�ride�in�the�second�chariot�which�he�had:�and�they�cried�before�him,�and�he�made�him�ride�in�the�second�chariot�which�he�had:�and�they�cried�before�him,�and�he�made�him�ride�in�the�second�chariot�which�he�had:�and�they�cried�before�him,�and�he�made�him�ride�in�the�second�chariot�which�he�had:�and�they�cried�before�him,�

Bow�the�knee:�and�he�set�him�over�all�the�land�of�Egypt.�And�Pharaoh�said�unto�Bow�the�knee:�and�he�set�him�over�all�the�land�of�Egypt.�And�Pharaoh�said�unto�Bow�the�knee:�and�he�set�him�over�all�the�land�of�Egypt.�And�Pharaoh�said�unto�Bow�the�knee:�and�he�set�him�over�all�the�land�of�Egypt.�And�Pharaoh�said�unto�

Joseph,�I�am�Pharaoh,�and�without�thee�shall�no�man�lift�up�his�hand�or�his�foot�in�all�Joseph,�I�am�Pharaoh,�and�without�thee�shall�no�man�lift�up�his�hand�or�his�foot�in�all�Joseph,�I�am�Pharaoh,�and�without�thee�shall�no�man�lift�up�his�hand�or�his�foot�in�all�Joseph,�I�am�Pharaoh,�and�without�thee�shall�no�man�lift�up�his�hand�or�his�foot�in�all�

the�land�of�Egypt.�And�Pharaoh�called�Joseph's�name�Zaphenaththe�land�of�Egypt.�And�Pharaoh�called�Joseph's�name�Zaphenaththe�land�of�Egypt.�And�Pharaoh�called�Joseph's�name�Zaphenaththe�land�of�Egypt.�And�Pharaoh�called�Joseph's�name�Zaphenath----paneah;�and�he�gave�paneah;�and�he�gave�paneah;�and�he�gave�paneah;�and�he�gave�

him�to�wife�Asenath,�the�daughter�of�Potiphera�priest�of�On.�And�Joseph�went�out�over�him�to�wife�Asenath,�the�daughter�of�Potiphera�priest�of�On.�And�Joseph�went�out�over�him�to�wife�Asenath,�the�daughter�of�Potiphera�priest�of�On.�And�Joseph�went�out�over�him�to�wife�Asenath,�the�daughter�of�Potiphera�priest�of�On.�And�Joseph�went�out�over�

the�land�of�Egypt."the�land�of�Egypt."the�land�of�Egypt."the�land�of�Egypt."

It�is�obvious�that�no�human�source�whatever�lies�behind�this�amazing�narrative.�If�any�It�is�obvious�that�no�human�source�whatever�lies�behind�this�amazing�narrative.�If�any�It�is�obvious�that�no�human�source�whatever�lies�behind�this�amazing�narrative.�If�any�It�is�obvious�that�no�human�source�whatever�lies�behind�this�amazing�narrative.�If�any�

man�had�written�it,�would�there�not�have�been�a�mention�of�the�wife�of�Potiphar,�or�any�man�had�written�it,�would�there�not�have�been�a�mention�of�the�wife�of�Potiphar,�or�any�man�had�written�it,�would�there�not�have�been�a�mention�of�the�wife�of�Potiphar,�or�any�man�had�written�it,�would�there�not�have�been�a�mention�of�the�wife�of�Potiphar,�or�any�

other�of�those�amazing�events�so�closely�connected�with�Joseph's�history?�What�other�of�those�amazing�events�so�closely�connected�with�Joseph's�history?�What�other�of�those�amazing�events�so�closely�connected�with�Joseph's�history?�What�other�of�those�amazing�events�so�closely�connected�with�Joseph's�history?�What�

countless�questions�press�themselves�upon�all�who�read�these�lines.countless�questions�press�themselves�upon�all�who�read�these�lines.countless�questions�press�themselves�upon�all�who�read�these�lines.countless�questions�press�themselves�upon�all�who�read�these�lines.

"Bow�the�knee�..."�This�is�from�a�Hebrew�term�[~'abrek],"["Bow�the�knee�..."�This�is�from�a�Hebrew�term�[~'abrek],"["Bow�the�knee�..."�This�is�from�a�Hebrew�term�[~'abrek],"["Bow�the�knee�..."�This�is�from�a�Hebrew�term�[~'abrek],"[14141414]�which�is�usually�classified�]�which�is�usually�classified�]�which�is�usually�classified�]�which�is�usually�classified�

by�scholars�has�having�no�certain�meaning.�However,�Dummelow�pointed�out�that,�by�scholars�has�having�no�certain�meaning.�However,�Dummelow�pointed�out�that,�by�scholars�has�having�no�certain�meaning.�However,�Dummelow�pointed�out�that,�by�scholars�has�having�no�certain�meaning.�However,�Dummelow�pointed�out�that,�

"Throughout�Egypt�until�today,�this�very�word�is�used�as�a�cry�for�the�camel�to�"Throughout�Egypt�until�today,�this�very�word�is�used�as�a�cry�for�the�camel�to�"Throughout�Egypt�until�today,�this�very�word�is�used�as�a�cry�for�the�camel�to�"Throughout�Egypt�until�today,�this�very�word�is�used�as�a�cry�for�the�camel�to�

kneel!"[kneel!"[kneel!"[kneel!"[15151515]�This�goes�a�long�way�toward�establishing�the�validity�of�our�translation�]�This�goes�a�long�way�toward�establishing�the�validity�of�our�translation�]�This�goes�a�long�way�toward�establishing�the�validity�of�our�translation�]�This�goes�a�long�way�toward�establishing�the�validity�of�our�translation�

here,�"Bow�the�knee."here,�"Bow�the�knee."here,�"Bow�the�knee."here,�"Bow�the�knee."

"Zaphenath"Zaphenath"Zaphenath"Zaphenath----paneah�..."�This�new�name�conferred�upon�Joseph�by�Pharaoh�is�also�one�paneah�..."�This�new�name�conferred�upon�Joseph�by�Pharaoh�is�also�one�paneah�..."�This�new�name�conferred�upon�Joseph�by�Pharaoh�is�also�one�paneah�..."�This�new�name�conferred�upon�Joseph�by�Pharaoh�is�also�one�

with�disputed�meanings,�but�one�of�the�alternatives�mentioned�by�Skinner�was�chosen�with�disputed�meanings,�but�one�of�the�alternatives�mentioned�by�Skinner�was�chosen�with�disputed�meanings,�but�one�of�the�alternatives�mentioned�by�Skinner�was�chosen�with�disputed�meanings,�but�one�of�the�alternatives�mentioned�by�Skinner�was�chosen�

by�Whitelaw�as�a�reasonable�and�probable�meaning.�It�is�"Salvator�Mundi",�as�in�the�by�Whitelaw�as�a�reasonable�and�probable�meaning.�It�is�"Salvator�Mundi",�as�in�the�by�Whitelaw�as�a�reasonable�and�probable�meaning.�It�is�"Salvator�Mundi",�as�in�the�by�Whitelaw�as�a�reasonable�and�probable�meaning.�It�is�"Salvator�Mundi",�as�in�the�

Septuagint�(LXX)�and�followed�by�the�Vulgate,�meaning�"Salvation�of�the�World,"[Septuagint�(LXX)�and�followed�by�the�Vulgate,�meaning�"Salvation�of�the�World,"[Septuagint�(LXX)�and�followed�by�the�Vulgate,�meaning�"Salvation�of�the�World,"[Septuagint�(LXX)�and�followed�by�the�Vulgate,�meaning�"Salvation�of�the�World,"[16161616]�]�]�]�

which,�in�a�sense,�Joseph�surely�was.which,�in�a�sense,�Joseph�surely�was.which,�in�a�sense,�Joseph�surely�was.which,�in�a�sense,�Joseph�surely�was.

"Priest�of�On�..."�"On�is�Heliopolis,�seven�miles�northeast�of�Cairo,�anciently�a�center�of�"Priest�of�On�..."�"On�is�Heliopolis,�seven�miles�northeast�of�Cairo,�anciently�a�center�of�"Priest�of�On�..."�"On�is�Heliopolis,�seven�miles�northeast�of�Cairo,�anciently�a�center�of�"Priest�of�On�..."�"On�is�Heliopolis,�seven�miles�northeast�of�Cairo,�anciently�a�center�of�

the�worship�of�the�sunthe�worship�of�the�sunthe�worship�of�the�sunthe�worship�of�the�sun----god�Re."[god�Re."[god�Re."[god�Re."[17171717]]]]

"Asenath�..."�has�the�meaning�of,�"She�who�is�of�Neith,�the�Minerva�of�the�"Asenath�..."�has�the�meaning�of,�"She�who�is�of�Neith,�the�Minerva�of�the�"Asenath�..."�has�the�meaning�of,�"She�who�is�of�Neith,�the�Minerva�of�the�"Asenath�..."�has�the�meaning�of,�"She�who�is�of�Neith,�the�Minerva�of�the�

Egyptians."[Egyptians."[Egyptians."[Egyptians."[18181818]�Thus�Joseph's�marriage�was�to�the�daughter�of�a�pagan�priest,�she�]�Thus�Joseph's�marriage�was�to�the�daughter�of�a�pagan�priest,�she�]�Thus�Joseph's�marriage�was�to�the�daughter�of�a�pagan�priest,�she�]�Thus�Joseph's�marriage�was�to�the�daughter�of�a�pagan�priest,�she�

herself�being�named�after�one�of�the�pagan�goddesses�of�Egypt.�We�agree�with�herself�being�named�after�one�of�the�pagan�goddesses�of�Egypt.�We�agree�with�herself�being�named�after�one�of�the�pagan�goddesses�of�Egypt.�We�agree�with�herself�being�named�after�one�of�the�pagan�goddesses�of�Egypt.�We�agree�with�

Francisco�that,�"This�marriage�was�disastrous�in�its�ultimate�consequences.�The�lines�of�Francisco�that,�"This�marriage�was�disastrous�in�its�ultimate�consequences.�The�lines�of�Francisco�that,�"This�marriage�was�disastrous�in�its�ultimate�consequences.�The�lines�of�Francisco�that,�"This�marriage�was�disastrous�in�its�ultimate�consequences.�The�lines�of�

Ephraim�and�Manasseh�were�later�leaders�in�Israel's�idolatry."[Ephraim�and�Manasseh�were�later�leaders�in�Israel's�idolatry."[Ephraim�and�Manasseh�were�later�leaders�in�Israel's�idolatry."[Ephraim�and�Manasseh�were�later�leaders�in�Israel's�idolatry."[19191919]�There�can�be�little�]�There�can�be�little�]�There�can�be�little�]�There�can�be�little�

doubt�that�the�idolatrous�tendencies�of�Joseph's�sons�had�originated�with�Asenath.doubt�that�the�idolatrous�tendencies�of�Joseph's�sons�had�originated�with�Asenath.doubt�that�the�idolatrous�tendencies�of�Joseph's�sons�had�originated�with�Asenath.doubt�that�the�idolatrous�tendencies�of�Joseph's�sons�had�originated�with�Asenath.

COKE,�"Genesis�COKE,�"Genesis�COKE,�"Genesis�COKE,�"Genesis�41414141::::37373737.�The�thing�was�good,�&c..�The�thing�was�good,�&c..�The�thing�was�good,�&c..�The�thing�was�good,�&c.———— Though�a�young�man,�and�a�Though�a�young�man,�and�a�Though�a�young�man,�and�a�Though�a�young�man,�and�a�

stranger,�Joseph�had�already�rendered�himself�conspicuous�by�his�explication�of�the�stranger,�Joseph�had�already�rendered�himself�conspicuous�by�his�explication�of�the�stranger,�Joseph�had�already�rendered�himself�conspicuous�by�his�explication�of�the�stranger,�Joseph�had�already�rendered�himself�conspicuous�by�his�explication�of�the�

dreams�of�the�officers�of�Pharaoh�in�prison;�and�now,�not�only�his�exposition�of�the�dreams�of�the�officers�of�Pharaoh�in�prison;�and�now,�not�only�his�exposition�of�the�dreams�of�the�officers�of�Pharaoh�in�prison;�and�now,�not�only�his�exposition�of�the�dreams�of�the�officers�of�Pharaoh�in�prison;�and�now,�not�only�his�exposition�of�the�

figures�which�Pharaoh�saw�in�his�dream,�was�so�natural,�that�it�was�apt�to�beget�belief;�figures�which�Pharaoh�saw�in�his�dream,�was�so�natural,�that�it�was�apt�to�beget�belief;�figures�which�Pharaoh�saw�in�his�dream,�was�so�natural,�that�it�was�apt�to�beget�belief;�figures�which�Pharaoh�saw�in�his�dream,�was�so�natural,�that�it�was�apt�to�beget�belief;�

but�his�advice�was�so�judicious�and�sensible,�that�there�is�no�wonder�Pharaoh,�as�well�as�but�his�advice�was�so�judicious�and�sensible,�that�there�is�no�wonder�Pharaoh,�as�well�as�but�his�advice�was�so�judicious�and�sensible,�that�there�is�no�wonder�Pharaoh,�as�well�as�but�his�advice�was�so�judicious�and�sensible,�that�there�is�no�wonder�Pharaoh,�as�well�as�

his�servants,�was�disposed�to�receive�it:�besides,�ought�we�not�to�believe,�that�he�who�his�servants,�was�disposed�to�receive�it:�besides,�ought�we�not�to�believe,�that�he�who�his�servants,�was�disposed�to�receive�it:�besides,�ought�we�not�to�believe,�that�he�who�his�servants,�was�disposed�to�receive�it:�besides,�ought�we�not�to�believe,�that�he�who�

sent�such�extraordinary�dreams�to�Pharaoh,�disposed�his�mind�also�to�receive�the�sent�such�extraordinary�dreams�to�Pharaoh,�disposed�his�mind�also�to�receive�the�sent�such�extraordinary�dreams�to�Pharaoh,�disposed�his�mind�also�to�receive�the�sent�such�extraordinary�dreams�to�Pharaoh,�disposed�his�mind�also�to�receive�the�

interpretation�with�a�deep�sense�of�its�truth?interpretation�with�a�deep�sense�of�its�truth?interpretation�with�a�deep�sense�of�its�truth?interpretation�with�a�deep�sense�of�its�truth?

LANGE,�"�Genesis�LANGE,�"�Genesis�LANGE,�"�Genesis�LANGE,�"�Genesis�41414141::::37373737----45454545.�Pharaoh.�Pharaoh.�Pharaoh.�Pharaoh’’’’s�consent�and�Josephs�consent�and�Josephs�consent�and�Josephs�consent�and�Joseph’’’’s�appointment.s�appointment.s�appointment.s�appointment.————And�the�And�the�And�the�And�the�

thing�was�good.thing�was�good.thing�was�good.thing�was�good.————The�correctness�of�the�interpretation�and�the�certainty�of�its�The�correctness�of�the�interpretation�and�the�certainty�of�its�The�correctness�of�the�interpretation�and�the�certainty�of�its�The�correctness�of�the�interpretation�and�the�certainty�of�its�

fulfilment�are�both�here�presupposed.�By�the�rules�of�Egyptian�symbolism�their�fulfilment�are�both�here�presupposed.�By�the�rules�of�Egyptian�symbolism�their�fulfilment�are�both�here�presupposed.�By�the�rules�of�Egyptian�symbolism�their�fulfilment�are�both�here�presupposed.�By�the�rules�of�Egyptian�symbolism�their�

correctness�could�not�be�questioned;�their�certainty,�however,�lay�in�the�belief�that�the�correctness�could�not�be�questioned;�their�certainty,�however,�lay�in�the�belief�that�the�correctness�could�not�be�questioned;�their�certainty,�however,�lay�in�the�belief�that�the�correctness�could�not�be�questioned;�their�certainty,�however,�lay�in�the�belief�that�the�

dreams�of�Pharaoh�were�sent�by�God.�The�stress,�therefore,�lies�upon�the�approbation�dreams�of�Pharaoh�were�sent�by�God.�The�stress,�therefore,�lies�upon�the�approbation�dreams�of�Pharaoh�were�sent�by�God.�The�stress,�therefore,�lies�upon�the�approbation�dreams�of�Pharaoh�were�sent�by�God.�The�stress,�therefore,�lies�upon�the�approbation�

with�which�Josephwith�which�Josephwith�which�Josephwith�which�Joseph’’’’s�advice�was�received.�And�this�was�so�conformable�to�the�object�in�s�advice�was�received.�And�this�was�so�conformable�to�the�object�in�s�advice�was�received.�And�this�was�so�conformable�to�the�object�in�s�advice�was�received.�And�this�was�so�conformable�to�the�object�in�

view,�that�even�had�the�fulfilment�been�doubtful,�it�would�have�been�a�wise�measure�of�view,�that�even�had�the�fulfilment�been�doubtful,�it�would�have�been�a�wise�measure�of�view,�that�even�had�the�fulfilment�been�doubtful,�it�would�have�been�a�wise�measure�of�view,�that�even�had�the�fulfilment�been�doubtful,�it�would�have�been�a�wise�measure�of�

political�economy.�But�Pharaoh�goes�farther;�from�the�divine�illumination�that�appears�political�economy.�But�Pharaoh�goes�farther;�from�the�divine�illumination�that�appears�political�economy.�But�Pharaoh�goes�farther;�from�the�divine�illumination�that�appears�political�economy.�But�Pharaoh�goes�farther;�from�the�divine�illumination�that�appears�

in�Joseph�he�concludes�that�he�is�just�the�man�to�carry�out�the�plan.in�Joseph�he�concludes�that�he�is�just�the�man�to�carry�out�the�plan.in�Joseph�he�concludes�that�he�is�just�the�man�to�carry�out�the�plan.in�Joseph�he�concludes�that�he�is�just�the�man�to�carry�out�the�plan.————Thou�shalt�be�Thou�shalt�be�Thou�shalt�be�Thou�shalt�be�

over�my�house.over�my�house.over�my�house.over�my�house.————What�follows�is�the�direct�consequence:�And�according�to�thy�word.What�follows�is�the�direct�consequence:�And�according�to�thy�word.What�follows�is�the�direct�consequence:�And�according�to�thy�word.What�follows�is�the�direct�consequence:�And�according�to�thy�word.————

Knobel�explains�the�Hebraism�in�this�language�(Knobel�explains�the�Hebraism�in�this�language�(Knobel�explains�the�Hebraism�in�this�language�(Knobel�explains�the�Hebraism�in�this�language�(ישק כל עמי nועל פי), lit, upon thy

mouth every one of my people shall kiss), according to 1 Samuel 10:1 and Psalm

2:12, as referring to the custom of expressing homage by a kiss, or throwing the kiss

with the hand. Keil disputes this on verbal grounds; but even if the language admits

it idiomatically, such an act would not be appropriate in homage paid to princes. It

would be better to give נשק here its primary significance: to attach, to unite oneself.

So Joseph is nominated as Pharaoh’s Grand Vizier. Knobel infers from this that it is

a Jehovistic insertion, and that, according to the Elohist, Joseph was made a state

officer, and not a royal minister. Does he derive this from an acquaintance with the

Egyptian state-calendar of those days? Before Pharaoh’s explanation ( Genesis

41:41), Knobel’s twofold distinction of the highest dignities falls to the ground.—His

ring from his hand.—After the concession of the dignity, he confers on him its

insignia. The first is the seal-ring, “which the grand vizier or prime minister held, in

order to affix it to the royal decrees ( Esther 3:10; Esther 8:2).” Keil. So also was it

among the Turks (Knobel, p314). The second is the white byssus-robe (made out of

fine linen or cotton), worn by the priests, and by which he was elevated to a rank

corresponding to the dignity of his office. The third mark of honor was a gold chain

about his neck, to denote distinction, and as a special mark of the royal favor.

“According to ◌lian and Diodorus, it was the usual mark of distinction in the

personal appearance of the Judges, like the golden collar, as seen pictured upon the

monuments.” Delitzsch. In this dignity Joseph is now to be presented to the people;

the king, therefore, makes him ride in procession through the city, in his second

chariot, i.e, in the one that came immediately after the royal chariot, and caused the

customary announcement of the dignity conferred to be made by a herald. “The

exclamation: sאבר i.e, bow down, is an Egyptian word formed from ברך by means of

Masoretic vowels which make the Hiphil and Aphel conjugation.” Keil. Gerlach:

Out of the, Coptic word “bow the head,” a Hebrew is made, bow the knee.—I am

Pharaoh.—He again repeats the reservation of his royal dignity, but with the same

definiteness he appoints him overseer of the whole land, with the consciousness that

he was committing the salvation of his people to the favorite of Deity. Therefore he

says: And without thee shall no man, etc.—Yet for the Egyptians’ sake he must be

naturalized. Pharaoh, therefore, first gives him an Egyptian name (the Sept.:

�.(�.(�.(�.(�for�the�various�interpretations�of�which,�see�Keil,�p;�for�the�various�interpretations�of�which,�see�Keil,�p;�for�the�various�interpretations�of�which,�see�Keil,�p;�for�the�various�interpretations�of�which,�see�Keil,�p256256256256;�Knobel,�p;�Knobel,�p;�Knobel,�p;�Knobel,�p314314314314;קקקק����רןםטןלצבםרןםטןלצבםרןםטןלצבםרןםטןלצבם

Bunsen�interprets�it,�creator�of�life.�In�its�Hebrew�transformation�the�word�has�been�Bunsen�interprets�it,�creator�of�life.�In�its�Hebrew�transformation�the�word�has�been�Bunsen�interprets�it,�creator�of�life.�In�its�Hebrew�transformation�the�word�has�been�Bunsen�interprets�it,�creator�of�life.�In�its�Hebrew�transformation�the�word�has�been�

rendered�revealer�of�secrets;�Luther:secret�counsel.�In�its�stateliness�the�name�is�in�rendered�revealer�of�secrets;�Luther:secret�counsel.�In�its�stateliness�the�name�is�in�rendered�revealer�of�secrets;�Luther:secret�counsel.�In�its�stateliness�the�name�is�in�rendered�revealer�of�secrets;�Luther:secret�counsel.�In�its�stateliness�the�name�is�in�

accordance�with�the�oriental�feeling,accordance�with�the�oriental�feeling,accordance�with�the�oriental�feeling,accordance�with�the�oriental�feeling,————especially�the�Egyptian,especially�the�Egyptian,especially�the�Egyptian,especially�the�Egyptian,————yet�it�simply�expresses�yet�it�simply�expresses�yet�it�simply�expresses�yet�it�simply�expresses�

PharaohPharaohPharaohPharaoh’’’’s�feeling�acknowledgment�that�Joseph�was�a�man�sent�by�God,�and�bringing�s�feeling�acknowledgment�that�Joseph�was�a�man�sent�by�God,�and�bringing�s�feeling�acknowledgment�that�Joseph�was�a�man�sent�by�God,�and�bringing�s�feeling�acknowledgment�that�Joseph�was�a�man�sent�by�God,�and�bringing�

salvation.�In�him,�first�of�all,�was�fulfilled�the�word�of�that�prophecy:�In�thy�seed�shall�salvation.�In�him,�first�of�all,�was�fulfilled�the�word�of�that�prophecy:�In�thy�seed�shall�salvation.�In�him,�first�of�all,�was�fulfilled�the�word�of�that�prophecy:�In�thy�seed�shall�salvation.�In�him,�first�of�all,�was�fulfilled�the�word�of�that�prophecy:�In�thy�seed�shall�

the�nations�of�the�earth�be�blest.�Next,�the�king�gives�to�him�an�Egyptian�wife,�Asenath,�the�nations�of�the�earth�be�blest.�Next,�the�king�gives�to�him�an�Egyptian�wife,�Asenath,�the�nations�of�the�earth�be�blest.�Next,�the�king�gives�to�him�an�Egyptian�wife,�Asenath,�the�nations�of�the�earth�be�blest.�Next,�the�king�gives�to�him�an�Egyptian�wife,�Asenath,�

the�daughter�of�Potipheres�(LXX,�the�daughter�of�Potipheres�(LXX,�the�daughter�of�Potipheres�(LXX,�the�daughter�of�Potipheres�(LXX,נוםפוצסנוםפוצסנוםפוצסנוםפוצס�����,�ille�qui�solis�est),�priest�at�On,�which�was�,�ille�qui�solis�est),�priest�at�On,�which�was�,�ille�qui�solis�est),�priest�at�On,�which�was�,�ille�qui�solis�est),�priest�at�On,�which�was�

the�vernacular�name�for�Heliopolis�(LXX,�ʇthe�vernacular�name�for�Heliopolis�(LXX,�ʇthe�vernacular�name�for�Heliopolis�(LXX,�ʇthe�vernacular�name�for�Heliopolis�(LXX,�ʇ ��city�of�the�sun).�,�city�of�the�sun).�,�city�of�the�sun).�,�city�of�the�sun).�““““This�city�of�On�This�city�of�On�This�city�of�On�This�city�of�On,נןכיענןכיענןכיענןכיע����כיןכיןכיןכין

was a chief city, devoted (און changed by Ezekiel, Ezekiel 30:17, derisively into ,און))))

to the worship of Ra, the sun-god.” Delitzsch. “According to Brugsch (‘Travels,’

etc.), its name upon the monuments was Ta-Rג, or Pa-Ra, house of the sun. Here,

from the oldest times, has been a celebrated temple of the sun, with a company of

learned priests, who took the first stand in the Egyptian colleges of priests (comp.

Herod, ii3; Hengstenberg, p30).” Keil. The same remarks: “Such an extraordinary

promotion of a slave-prisoner is to be explained from the high importance which

antiquity, and especially Egyptian antiquity, ascribed to the interpretation of

dreams, and to the occult sciences, as also from the despotic form of oriental

governments.” As a parallel case, ho refers to Herod. ii121, where Rhampsinitus is

represented as promoting the son of a mason to be his Song of Solomon -in-law,

because, as “the Egyptians excelled all men, so this one excelled all the Egyptians

themselves, in wisdom.” The priest rank was esteemed the highest in Egypt, as it

was the caste to which the king himself belonged. Knobel (p315) attempts to do

away the difficulty which this temple of On makes to the assumption that the

Israelites were the same as the Hyksos, who are said to have destroyed the Egyptian

temples. This ancient On was situated in lower Egypt, about two leagues northeast

from the present city of Cairo. The situation of Heliopolis is marked by mounds of

earth, now enclosing a flat piece of land, in the centre of which stands a solitary

obelisk. In the vicinity is the city of Matarieh, with the well of the sun, and a

sycamore-tree, under which, according to the tradition, the holy family is said to

have rested.

CO�STABLE, "Verses 37-45

Pharaoh recognized Joseph as one who had unique supernatural powers ( Genesis

41:38; cf. Daniel 5:14). He probably did not identify the "spirit" in Joseph as the

Holy Spirit, the third person of the Trinity. There is no evidence that Pharaoh

understood or believed in the God of Israel much less comprehended his triunity.

Most likely he thought some deity had manifested himself or herself through Joseph.

It was not unknown in Egypt for the Pharaohs to appoint individuals who lacked

previous social station or political rank to positions of authority in the government.

"At any time the king would-and did-appoint outsiders. In fact, the noteworthy

careers, as preserved for us in tomb inscriptions, broke through all departmental

limitations. Men of humble origin could rise to the top once their gifts were

recognized; and we find that they were called to a succession of posts which would

seem to us to have required entirely different preparatory training." [�ote: Henri

Frankfort, Ancient Egyptian Religion, p35. Cf. Kitchen, The Bible . . ., p74; J. K.

Hoffmeier, Israel in Egypt: The Evidence for the Authenticity of the Exodus

Tradition, pp93-95; Wenham, Genesis 16-50 , pp395-96; and Waltke, Genesis ,

p533.]

To naturalize Joseph, Pharaoh gave him an Egyptian name ( Genesis 41:45; cf.

Daniel 1:7) and an Egyptian wife from an appropriate level of society. Joseph"s

father-in-law was evidently a high-ranking priest in the celebrated temple of the sun

located in the city of On (Gr. Heliopolis) 10 miles northeast of modern Cairo.

"The high priest at On held the exalted title "Greatest of Seers." Joseph thus

marries into the elite of Egyptian nobility." [�ote: Sarna, Understanding Genesis ,

p288.]

Joseph"s marriage to an Egyptian seems to have been Pharaoh"s order, and God

permitted it. The patriarchs generally avoided marrying Canaanites because of

God"s curse on Canaan ( Genesis 9:25), but marriage to non-Canaanite Gentiles

was less serious. Joseph"s wife and in-laws did not turn him away from his faith in

Yahweh or his high regard for God"s promises to his forefathers (cf. Moses).

EXPOSITOR'S BIBLE COMME�TARY, "JOSEPH’S ADMI�ISTRATIO�

Genesis 41:37-57, Genesis 47:13-26

"He made him lord of his house, and ruler of all his substance: To bind his princes

at his pleasure; and teach his senators wisdom." Psalms 105:21-22.

"MA�Y a monument consecrated to the memory of some nobleman gone to his long

home, who during life had held high rank at the court of Pharaoh, is decorated with

the simple but laudatory inscription, ‘His ancestors were unknown people.'" -so we

are told by our most accurate informant regarding Egyptian affairs. Indeed, the

tales we read of adventurers in the East, and the histories which recount how some

dynasties have been founded, are sufficient evidence that, in other countries besides

Egypt, sudden elevation from the lowest to the highest rank is not so unusual as

amongst ourselves. Historians have recently made out that in one period of the

history of Egypt there are traces of a kind of Semitic mania, a strong leaning

towards Syrian and Arabian customs, phrases, and persons. Such manias have

occurred in most countries. There was a period in the history of Rome when

everything that had a Greek flavour was admired; an Anglomania once affected a

portion of the French population, and reciprocally, French manners and ideas have

at times found a welcome among ourselves. It is also clear that for a time Lower

Egypt was under the dominion of foreign rulers who were in race more nearly allied

to Joseph than to the native population. But there is no need that so complicated a

question as the exact date of this foreign domination be debated here, for there was

that in Joseph’s bearing which would have commended him to any sagacious

monarch. �ot only did the court accept him as a messenger from God, but they

could not fail to recognise substantial and serviceable human qualities alongside of

what was mysterious in him. The ready apprehension with which he appreciated the

magnitude of the danger, the clear-sighted promptitude with which he met it, the

resource and quiet capacity with which he handled a matter involving the entire

condition of Egypt, showed them that they were in the presence of a true statesman,

�o doubt the confidence with which he described the best method of dealing with

the emergency was the confidence of one who was convinced he was speaking for

God. This was the great distinction they perceived between Joseph and ordinary

dream-interpreters. It was not guesswork with him. The same distinction is always

apparent between revelation and speculation. Revelation speaks with authority;

speculation gropes its way, and when wisest is most diffident. At the same time

Pharaoh was perfectly right in his inference: "Forasmuch as God hath shewed thee

all this, there is none so discreet and wise as thou art." He believed that God had

chosen him to deal with this matter because he was wise in heart, and he believed his

wisdom would remain because God had chosen him.

At length, then, Joseph saw the fulfilment of his dreams within his reach. The coat

of many colours with which his father had paid a tribute to the princely person and

ways of the boy, was now replaced by the robe of state and the heavy gold necklace

which marked him out as second to Pharaoh. Whatever nerve and self-command

and humble dependence on God his varied experience had wrought in him were all

needed when Pharaoh took his hand and placed his own ring on it, thus transferring

all his authority to him, and when turning from the king he received the

acclamations of the court and the people, bowed to by his old masters, and

acknowledged the superior of all the dignitaries and potentates of Egypt. Only once

besides, so far as the Egyptian inscriptions have yet been deciphered, does it appear

that any subject was raised to be Regent or Viceroy with similar powers. Joseph is,

as far as possible, naturalised as an Egyptian. He receives a name easier of

pronunciation than his own, at least to Egyptian tongues-Zaphnath-Paaneah, which,

however, was perhaps only an official title meaning "Governor of the district of the

place of life," the name by which one of the Egyptian counties or states was known.

The king crowned his liberality and completed the process of naturalisation by

providing him with a wife, Asenath, the daughter of Potipherah, priest of On. This

city was not far from Avaris or Haouar, where Joseph’s Pharaoh, Raapepi II, at this

time resided. The worship of the sun-god, Ra, had its centre at On (or Heliopolis, as

it was called by the Greeks), and the priests of On took precedence of all Egyptian

priests, Joseph was thus connected with one of the most influential families in the

land, and if he had any scruples about marrying into an idolatrous family, they were

too insignificant to influence his conduct, or leave any trace in the narrative.

His attitude towards God and his own family was disclosed in the names which he

gave to his children. In giving names which had a meaning at all, and not merely a

taking sound, he showed that he understood, as well he might, that every human life

has a significance and expresses some principle or fact. And in giving names which

recorded his acknowledgment of God’s goodness, he showed that prosperity had as

little influence as adversity to move him from his allegiance to the God of his

fathers. His first son he called Manasseh, Making to forget, " for God," said he,

"hath made me forget all my toil and all my father’s house"-not as if he were now so

abundantly satisfied in Egypt that the thought of his father’s house was blotted

from his mind, but only that in this child the keen longings he had felt for kindred

and home were somewhat alleviated. He again found an object for his strong family

affection. The void in his heart he had so long felt was filled by the little babe. A new

home was begun around him. But this new affection would not weaken, though it

would alter the character of, his love for his father and brethren. The birth of this

child would really be a new tie to the land from which he had been stolen. For,

however ready men are to spend their own life in foreign service, you see them

wishing that their children should spend their days among the scenes with which

their own childhood was familiar.

In the naming of his second son Ephraim he recognises that God had made him

fruitful in the most unlikely way. He does not leave it to us to interpret his life, but

records what he himself saw in it. It has been said: "To get at the truth of any

history is good; but a man’s own history-when he reads that truly, and knows what

he is about and has been about, it is a Bible to him." And now that Joseph, from the

height he had reached, could look back on the way by which he had been led to it, he

cordially approved of all that God had done. There was no resentment, no

murmuring. He would often find himself looking back and thinking, Had I found

my brothers where I thought they were, had the pit not been on the caravan-road,

had the merchants not come up so opportunely, had I not been sold at all or to some

other master, had I not been imprisoned, or had I been put in another ward-had any

one of the many slender links in the chain of my career been absent, bow different

might my present state have been. How plainly I now see that all those sad mishaps

that crushed my hopes and tortured my spirit were steps in the only conceivable

path to my present position.

Many a man has added his signature to this acknowledgment of Joseph’s, and

confessed a providence guiding his life and working out good for him through

injuries and sorrows, as well as through honours, marriages, births. As in the heat

of summer it is difficult to recall the sensation of winter’s bitter cold, so the fruitless

and barren periods of a man’s life are sometimes quite obliterated from his memory.

God has it in His power to raise a man higher above the level of ordinary happiness

than ever he has sunk below it: and as winter and spring-time, when the seed is

sown, are stormy and bleak and gusty, so in human life seed-time is not bright as

summer nor cheerful as autumn; and yet it is then, when all the earth lies bare and

will yield us nothing, that the precious seed is sown: and when we confidently

commit our labour or patience of today to God, the land of our affliction, now bare

and desolate, will certainly wave for us, as it has waved for others, with rich

produce whitened to the harvest.

There is no doubt then that Joseph had learned to recognise the providence of God

as a most important factor in his life. And the man who does so gains for his

character all the strength and resolution that come with a capacity for waiting. He

saw, most legibly written on his own life, that God is never in a hurry. And for the

resolute adherence to his seven-years’ policy such a belief was most necessary.

�othing, indeed, is said of opposition or incredulity on the part of the Egyptians.

But was there ever a policy of such magnitude carried out in any country without

opposition or without evilly-disposed persons using it as a weapon against its

promoter? �o doubt during these years he had need of all the personal

determination as well as of all the official authority he possessed. And if, on the

whole, remarkable success attended his efforts, we must ascribe this partly to the

unchallengeable justice of his arrangements, and partly to the impression of

commanding genius Joseph seems everywhere to have made. As with his father and

brethren he was felt to be superior, as in Potiphar’s house he was quickly

recognised, as in the prison no prison-garb or slave-brand could disguise him, as in

the court his superiority was instinctively felt, so in his administration the people

seem to have believed in him.

And if, on the whole and in general, Joseph was reckoned a wise and equitable

ruler, and even adored as a kind of saviour of the world, it would be idle in us to

canvass the wisdom of his administration. When we have not sufficient historical

material to apprehend the full significance of any policy, it is safe to accept the

judgment of men who not only knew the facts, but were themselves so deeply

involved in them that they would certainly have felt and expressed discontent had

there been ground for doing so. The policy of Joseph was simply to economise

during the seven years of abundance to such an extent that provision might be made

against the seven years of famine. He calculated that one-fifth of the produce of

years so extraordinarily plenteous would serve for the seven scarce years. This fifth

he seems to have bought in the king’s name from the people, buying it, no doubt, at

the cheap rates of abundant years. When the years of famine came, the people were

referred to Joseph; and, till their money was gone, he sold corn to them, probably

not at famine prices. �ext he acquired their cattle, and finally, in exchange for food,

they yielded to him both their lands and their persons. So that the result of the

whole was, that the people who would otherwise have perished were preserved, and

in return for this preservation they paid a tax or rent on their farm-lands to the

amount of one-fifth of their produce. The people ceased to be proprietors of their

own farms, but they were not slaves with no interest in the soil, but tenants sitting at

easy rents-a fair enough exchange for being preserved in life. This kind of taxation

is eminently fair in principle, securing, as it does, that the wealth of the king and

government shall vary with the prosperity of the whole land. The chief difficulty

that has always been experienced in working it, has arisen from the necessity of

leaving a good deal of discretionary power in the hands of the collectors, who have

generally been found not slow to abuse this power.

The only semblance of despotism in Joseph’s policy is found in the curious

circumstance that he interfered with the people’s choice of residence, and shifted

them from one end of the land to another. This may have been necessary not only as

a kind of seal on the deed by which the lands were conveyed to the king, and as a

significant sign to them that they were mere tenants, but also Joseph probably saw

that for the interests of the country, if not of agricultural prosperity, this shifting

had become necessary for the breaking up of illegal associations, nests of sedition,

and sectional prejudices and enmities which were endangering the community.

Modern experience supplies us with instances in which, by such a policy, a country

might be regenerated and a seven years’ famine hailed as a blessing if, without

famishing the people, it put them unconditionally into the hands of an able, bold,

and beneficent ruler. And this was a policy which could be much better devised and

executed by a foreigner than by a native.

Egypt’s indebtedness to Joseph was, in fact, two-fold. In the first place he succeeded

in doing what many strong governments have failed to do: he enabled a large

population to survive a long and severe famine. Even with all modern facilities for

transport and for making the abundance of remote countries available for times of

scarcity, it has not always been found possible to save our own fellow-subjects from

starvation. In a prolonged famine which occurred in Egypt during the Middle Ages,

the inhabitants, reduced to the unnatural habits which are the most painful feature

of such times, not only ate their own dead, but kidnapped the living on the streets of

Cairo and consumed them in secret. One of the most touching memorials of the

famine with which Joseph had to deal is found in a sepulchral inscription in Arabia.

A flood of rain laid bare a tomb in which lay a woman having on her person a

profusion of jewels which represented a very large value. At her head stood a coffer

filled with treasure, and a tablet with this inscription: "In Thy name, O God, the

God of Himyar, I, Tayar, the daughter of Dzu Shefar, sent my steward to Joseph,

and he delaying to return to me, I sent my handmaid with a measure of silver to

bring me back a measure of flour; and not being able to procure it, I sent her with a

measure of gold; and not being able to procure it, I sent her with a measure of

pearls; and not being able to procure it, I commanded them to be ground; and

finding no profit in them, I am shut up here." If this inscription is genuine-and

there seems no reason to call it in question-it shows that there is no exaggeration in

the statement of our narrator that the famine was very grievous in other lands as

well as in Egypt. And, whether genuine or not, one cannot but admire the grim

humour of the starving woman getting herself buried in the jewels which had

suddenly dropped to less than the value of a loaf of bread.

But besides being indebted to Joseph for their preservation, the Egyptians owed to

him an extension of their influence; for, as all the lands round about became

dependent on Egypt for provision, they must have contracted a respect for the

Egyptian administration. They must also have added greatly to Egypt’s wealth and

during those years of constant traffic many commercial connections must have been

formed which in future years would be of untold value to Egypt. But above all, the

permanent alterations made by Joseph on their tenure of land, and on their places

of abode, may have convinced the most sagacious of the Egyptians that it was well

for them that their money had failed, and that they had been compelled to yield

themselves unconditionally into the hands of this remarkable ruler. It is the mark of

a competent statesman that he makes temporary distress the occasion for permanent

benefit; and from the confidence Joseph won with the people, there seems every

reason to believe that the permanent alterations he introduced were considered as

beneficial as certainly they were bold.

And for our own spiritual uses it is this point which seems chiefly important. In

Joseph is illustrated the principle that, in order to the attainment of certain

blessings, unconditional submission to God’s delegate is required. If we miss this, we

miss a large part of what his history exhibits, and it becomes a mere pretty story.

The prominent idea in his dreams was that he was to be worshipped by his

brethren. In his exaltation by Pharaoh, the absolute authority given to him is again

conspicuous: "Without thee shall no man lift up hand or foot in all the land of

Egypt."

And still the same autocracy appears in the fact that not one Egyptian who was

helpful to him in this matter is mentioned; and no one has received such exclusive

possession of a considerable part of Scripture, so personal and outstanding a place.

All this leaves upon the mind the impression that Joseph becomes a benefactor, and

in his degree a saviour, to men by becoming their absolute master. When this was

hinted in his dreams at first his brothers fiercely resented it. But when they were put

to the push by famine, both they and the Egyptians recognised that he was

appointed by God to be their saviour, while at the same time they markedly and

consciously submitted themselves to him. Men may always be expected to recognise

that he who can save them alive in famine has a right to order the bounds of their

habitation; and also that in the hands of one who, from disinterested motives, has

saved them, they are likely to be quite as safe as in their own. And it we are all quite

sure of this, that men of great political sagacity can regulate our affairs with tenfold

the judgment and success that we ourselves could achieve, we cannot wonder that in

matters still higher, and for which we are notoriously incompetent, there should be

One into whose hands it is well to commit ourselves-One whose judgment is not

warped by the prejudices which blind all mere natives of this world, but who,

separate from sinners yet naturalised among us, can both detect and rectify

everything in our condition which is less than perfect. If there are certainly many

cases in which explanations are out of the question, and in which the governed, if

they are wise, will yield themselves to a trusted authority, and leave it to time and

results to justify his measures, any one, I think, who anxiously considers our

spiritual condition must see that here too obedience is for us the greater part of

wisdom, and that, after all speculation and efforts at sufficing investigation, we can

still do no better than yield ourselves absolutely to Jesus Christ. He alone

understands our whole position; He alone speaks with the authority that commands

confidence, because it is felt to be the authority of the truth. We feel the present

pressure of famine; we have discernment enough, some of us, to know we are in

danger, but we cannot penetrate deeply either into the cause or the possible

consequences of our present state. But Christ-if we may continue the figure-

legislates with a breadth of administrative capacity which includes not only our

present distress but our future condition, and, with the boldness of one who is

master of the whole case, requires that we put ourselves wholly into His hand. He

takes the responsibility of all the changes we make in obedience to Him, and

proposes so to relieve us that the relief shall be permanent, and that the very

emergency which has thrown us upon His help shall be the occasion of our

transference not merely out of the present evil, but into the best possible form of

human life.

From this chapter, then, in the history of Joseph, we may reasonably take occasion

to remind ourselves, first, that in all things pertaining to God unconditional

submission to Christ is necessarily required of us. Apart from Christ we cannot tell

what are the necessary elements of a permanently happy state; nor, indeed, even

whether there is any such state awaiting us. There is a great deal of truth in what is

urged by unbelievers to the effect that spiritual matters are in great measure beyond

our cognizance, and that many of our religious phrases are but, as it were, thrown

out in the direction of a truth but do not perfectly represent it. �o doubt we are in a

provisional state, in which we are not in direct contact with the absolute truth, nor

in a final attitude of mind towards it; and certain representations of things given in

the Word of God may seem to us not to cover the whole truth. But this only compels

the conclusion that for us Christ is the way, the truth, and the life. To probe

existence to the bottom is plainly not in our power. To say precisely what God is,

and how we are to carry ourselves towards Him, is possible only to him who has

been with God and is God. To submit to the Spirit of Christ, and to live under those

influences and views which formed His life, is the only method that promises

deliverance from that moral condition which makes spiritual vision impossible.

We may remind ourselves, secondly, that this submission to Christ should be

consistently adhered to in connection with those outward occurrences in our life

which give us opportunity of enlarging our spiritual capacity. There can be little

doubt that there would be presented to Joseph many a plan for the better

administration of this whole matter, and many a petition from individuals craving

exemption from the seemingly arbitrary and certainly painful and troublesome edict

regulating change of residence. Many a man would think himself much wiser than

the minister of Pharaoh in whom was the Spirit of God. When we act in a similar

manner, and take upon us to specify with precision the changes we should like to see

in our condition, and the methods by which these changes might best be

accomplished, we commonly manifest our own incompetence. The changes which

the strong hand of Providence enforces, the dislocation which our life suffers from

some irresistible blow, the necessity laid upon us to begin life again and on

apparently disadvantageous terms, are naturally resented; but these things being

certainly the result of some unguardedness, improvidence, or weakness in our past

state, are necessarily the means most appropriate for disclosing to us these elements

of calamity and for securing our permanent welfare. We rebel against such perilous

and sweeping revolutions as the basing of our life on a new foundation demands; we

would disregard the appointments of Providence if we could; but both our

voluntary consent to the authority of Christ and the impossibility of resisting His

providential arrangements, prevent us from refusing to fall in with them, however

needless and tyrannical they seem, and however little we perceive that they are

intended to accomplish our permanent well-being. And it is in after years, when the

pain of severance from old friends and habits is healed, and when the discomfort of

adapting ourselves to a new kind of life is replaced by peaceful and docile

resignation to new conditions, that we reach the clear perception that the changes

we resented have in point of fact rendered harmless the seeds of fresh disaster, and

rescued us from the results of long bad government. He who has most keenly felt the

hardship of being diverted from his original course in life will in after life tell you

that had he been allowed to hold his own land, and remain his own master in his old

loved abode, he would have lapsed into a condition from which no worthy harvest

could be expected. If a man only wishes that his own conceptions of prosperity be

realised, then let him keep his land in his own hand and work his material

irrespective of God’s demands; for certainly, if he yields himself to God, his own

ideas of prosperity will not be realised. But if he suspects that God may have a more

liberal conception of prosperity and may understand better than he what is

eternally beneficial, let him commit himself and all his material of prosperity

without doubting into God’s hand, and let him greedily obey all God’s precepts; for

in neglecting one of these, he so far neglects and misses what God would have him

enter into.

BI 37-45, "Pharaoh said unto his servants: Can we find such a one as this is, a man in whom the Spirit of God is?

Pharaoh and Joseph

In examining this narrative we find a most remarkable parallel in the relations of Joseph and Pharaoh to the relations of Christ and the sinner.

I. Following this line of thought, then, we notice PHARAOH AS REPRESENTING THE MAN OF THE WORLD DISCOVERING HIS NEED. Not one is there but sees that his resources are sure to vanish at some future day and leave him poverty-stricken and famine-pinched. What were the millions of Vanderbilt as he lay in the agonies of an

apoplectic stroke? The day is coming when the man of largest wealth, of greatest intellect, of supremest power, shall be like a great steamer adrift in mid-ocean with its shaft broken, rolling in the trough of the sea and signalling for help.

II. Under such circumstances EVERY MAN DESIRES TO PUT HIS RELIANCE IN SOME ONE WHOSE QUALITIES FIT HIM TO GIVE HELP,

1. Joseph was a man in whom was the Spirit of God. Joseph was remarkably free from selfishness: he was not plotting for his own advancement. He was pure, controlled by the Spirit.

2. Joseph was a man who was discreet and wise.

3. Now, to trace our parallel, the qualities which distinguished Joseph are pre-eminently those which make Christ the one above all others to whom men turn for help. His character is beyond reproach. The Spirit of God is in him. He impresses the world with his purity, his unselfishness, his sinlessness, his inspiration. He is manifestly the messenger of God to men. He knows just what to do in the awful emergency in which we are placed. He inspires confidence in his wisdom as never has another.

III. Following the parallel, notice THE SUPREME AUTHORITY WHICH PHARAOH GAVE TO JOSEPH. Our relation to Christ is not one of abject dependence; it is not slavish; it is more like that of Pharaoh to Joseph: one of dignity, of co-operation. We yield to Christ because He has a right to be supreme; because He can do for us what we cannot do for ourselves. We do not lose our individuals. We do not yield the dignity of the individual choice. Sometimes children travel by express. They are labelled with a suitable tag; are cared for, fed, and sent along as merchandize would be; have no care, or responsibility, or duty. Not so do we pass on through life to heaven. There are those, indeed, who think that, having been once properly labelled by church membership, they have nothing further to do, but that the church or the clergy will assume all responsibility and guarantee them heaven. But such is not the gospel scheme. With our own clear understanding and deliberate decision, we step on board the gospel train and trust our Conductor. He knows best. He tells us what to do, and we intelligently and gladly do it.

IV. Another parallel is found in THE EXALTATION OF JOSEPH. (A. P. Foster, D. D.)

Joseph, the wise ruler

I. THE QUALITIES DEMANDED IN A WISE RULER.

1. Natural ability.

2. The ability to bear up under troubles.

3. Inspired wisdom.

II. THE CHARACTER OF JOSEPH’S ADMINISTRATION.

1. It was characterized by a wise economy.

2. It was characterized by a wise method.

Frugality was to be enforced by lawful means. The amount received as taxes and purchased at a fair price, was not to be given away, but must be sold again. The nation must protect itself against the free expenditures of its citizens. The government,

notwithstanding its despotism, was made the servant of the people. And Joseph and his officers, scattered over all the empire, outgeneraled all the ignorance of the realm. For this he was as truly inspired as ever was Isaiah. (D. O. Mears.)

Pharaoh accepts Joseph’s advice

In which he shows—

I. HIS WISDOM AND PRUDENCE.

1. In acting upon the best advice he had.

2. In choosing a fit man for the crisis.

3. In removing all social disabilities from this foreigner. New name. Marriage with daughter of priest of Ori.

II. HIS PIETY. (T. H. Leale.)

Joseph’s exaltation

I. EXALTED FROM BONDAGE.

1. A true basis of merit (Gen_41:38; see Num_27:18; Da Act_6:5; Act_11:24).

2. A natural fruit of godliness (Gen_41:39; see Joh_14:26; Ac 1Jn_2:20).

3. A grand field of usefulness (Gen_41:40; see 2Sa_23:3; Psa_105:21; Mat_25:21; Act_7:10).

1. “Can we find such a one as this?”

(1) High qualifications needed;

(2) High qualifications found.

2. “God hath showed thee all this.”

(1) A Divine Teacher;

(2) A Susceptible pupil;

(3) A blessed result.

3. “Only in the throne will I be greater than thou.”

(1) Extensive jurisdiction allotted.

(2) Supreme jurisdiction reserved.

(a) Joseph’s sway

(b) Pharaoh’s reservation

II. INVESTED WITH AUTHORITY.

1. The royal ring (Gen_41:42; see Est_3:10; Est_8:2; Luk_4:22).

2. The royal robe (Gen_41:42; see 1Ch_15:27; Est_8:15; Eze_16:10; Rev_19:14.

3. The royal rule (verse 44).

1. “Ring, . . . vestures,. . . chain chariot.”

(1) Symbols of royalty;

(2) Symbols of honour;

(3) Symbols of authority.

2. “He set him over all the land of Egypt.”

(1) To rule it;

(2) To save it

(a) To gather in its plenty;

(b) To support it in its poverty.

3. “I am Pharaoh.”

(1) Sovereignty recognized;

(2) Sovereignty asserted;

3. Sovereignty delegated.

III. RULING WITH WISDOM.

1. Planning the work (verse 45).

2. Gathering the food (verse 48).

3. Providing for emergency. (American Sunday School Times.)

From prison to palace

I. Joseph’s elevation is A CONCRETE INSTANCE OF THE GREAT DOCTRINE OF PROVIDENCE WHICH RUNS THROUGH THE WHOLE OLD TESTAMENT. We may almost take this history as a type of the ideal history of the good man as set forth there, and as a shadowy anticipation, therefore, at once of the fortunes of Israel as a nation, and of his course who is the realized ideal of the Old Testament righteous man, and of Israel. A late psalm (Psa_105:1-45) gives the key-note when it says “Until the time that his word came: the word of the Lord tried him.” No man’s freedom is interfered with, and yet all is carried out according to the plan in the mind of the great Architect. Thus God builds in silence, using even sins and follies. “I girded thee, though thou hast not known Me.” Not less clearly do we learn the uses of adversity, and see the law working which leads men into the pit, that they may there learn lessons which shall serve them on the heights, and that their lives may be manifestly ordered by God. The steel out of which God forges His polished shafts has to be

“Heated hot with hopes and fears,

And plunged in baths of hissing tears,

And battered with the shocks of doom,”

before it is ready for His service. So, in the apparent remoteness and real presence of God’s guiding hand in the moulding of the separate deeds into a whole, in the leading of His servant through suffering to authority, and making the sorrow, like emery-paper, the occasion of bringing out a finer polish, this history embodies God’s law of dealing with

men.

II. This history points the lesson THAT THE BEST WAY TO BE FIT FOR, AND SO TO GET INTO, A WIDER SPHERE, IS TO FILL A NARROWER AS WELL AS WE CAN. Joseph served his apprenticeship to governing a nation in governing Potiphar’s house and the prison. The capacities tested and strengthened on the lower level are promoted to the higher. With many exceptions, no doubt, where pretenders are taken to be adepts, and modest merit is overlooked, still, on the whole, this is the law by which position and influence are allotted. The tools do, on the average, come to the hand that can use them.

III. We may learn, too, THAT THE MEANING OF ELEVATION IS SERVICE. Foolish ambition looks up and covets the outside trappings; a true man thinks of duty, not of show, and finds that every crown is a crown of thorns, and that place and influence only mean heavy responsibility and endless work, mostly repaid with thanklessness.

IV. This story teaches us, too, THE PLACE OF RELIGION IN COMMON LIFE. It is possible to keep up unbroken communion with God amid the roar of the busy street, as in the inmost corner of his secret place. The communion which expresses itself in the continual reference of all common actions to his will, and is fed by constant realizing of his help; and by lowly dependence on him for strength to do the prosaic tasks of business or statesmanship, is as real as that which gazes in absorbed contemplation on his beauty. True, the former will never be realized unless there is much of the latter. Joseph would not have been able to hold by God, when he was busy in the storehouses, if he had not held much intercourse with him in the blessed quiet of the prison. (A. Maclaren, D. D.)

Joseph’s promotion in Egypt

I. IT WAS UNEXPECTED

II. A PROMOTION WHICH DID NOT DESTROY THE MAN.

III. A PROMOTION FOR WHICH HE HAD BEEN TRAINED.

IV. A PROMOTION HIGHLY BENEFICIAL TO OTHERS. (Homilist.)

Joseph, the wise ruler

I. JOSEPH’S UNEXPECTED PROMOTION.

II. JOSEPH’S WISE ADMINISTRATION.

1. The trust now committed to Joseph was vast in its responsibility.

2. The manner in which he met the responsibility, and performed his official duty, proves him to have been as well qualified in mental ability as he was in moral character.

(1) He gave personal attention to his duty.

(2) He wisely prepared, during the years of plenty, for the years of want.

III. JOSEPH’S RECOGNITION OF GOD IN HIS HOME-LIFE. Seen in names of sons. Lessons:

1. If children of God, we should learn from Joseph’s promotion not to be discouraged

under any circumstances.

2. The personal attention of Joseph to his onerous and important duty, and his wisdom in organising his work, contain very wholesome and timely lessons for the young men of to-day.

3. Joseph’s recognition of God in his home, in the very flush of abundant prosperity and honour, not only reveals the beautiful symmetry of his character, but proves that neither positions of honour, nor the accumulation of wealth, need dim the light of piety or interrupt our relations with God. (D. G. Hughes, M. A.)

Pharaoh’s prime minister

I. PHARAOH’S DREAMS.

II. JOSEPH’S ADVICE.

1. He informs Pharaoh that the dreams were

(1) A warning;

(2) A benevolent warning.

2. He advises the king

(1)to choose a discreet man to undertake the special management of the measures which must be taken in view of the threatened period of “scarcity”;

(2) To make provision for one-fifth part o the land to be “taken up” (i.e., handed over to the king for “governmental” use);

(3) To store up the produce of the plentiful years that it might be in readiness for the coming time of dearth.

III. JOSEPH’S ELEVATION. Lessons:

1. Patience of hope.

2. Assurance of hope. We may always—we should always—look forward confidently to the fulfilment of God’s promises which “ exceed all that we can desire.” (W. S. Smith, B. D.)

Joseph’s exaltation

I. THE FORGOTTEN PRISONER. Forgotten by man, but remembered by God. While the butler was forgetting, God was thinking about Joseph, and so ordering events that even the forgetful butler should be presently of use.

II. THE TROUBLED MONARCH. Even king’s have their troubles. It is often true that uneasy lies the head that wears the crown. Joseph in prison, and Daniel in the lion’s den, more to be envied than Pharaoh and Dairus. Pharaoh’s visions. Both different in machinery, but evidently the same in meaning. The great magicians, &c., summoned. Their wisdom is perfect folly. They knew not the mind of God. Could not explain visions that came from a Deity they did not serve.

III. THE EXALTED CAPTIVE. Joseph’s advice sounds wise and prudent in the ears of

Pharaoh. Learn:

1. To remember those who have benefited us.

2. Jesus the great deliverer of the prisoner.

3. Let us prepare to enter the presence of the great King.

4. There is a palace in heaven for all who love, serve, and trust

God. (J. C. Gray.)

Governor of Egypt

The position given to Joseph in the Egyptian Empire was one seldom attained by foreigners, however distinguished. Still, an old papyrus relating to the story of Saneha tells of a similar exception. Joseph, as first officer under the king, was “Tare,” chief of the entire administration. It is probable that he bore the title so often found on the Egyptian monuments, where the rank claimed by this dignitary is “the leader of the Lords of South and North; the second after the king in the vestibule of the palace.” The position of tare was usually bestowed on a chief priest, hereditary prince, or even on one of the sons of the reigning monarch, and was eagerly sought after as long as it existed. The duties and powers of the office varied during different dynasties. In the so-called Old Empire (beginning about 2800 B.C.), as well as the Middle Empire (beginning about 2100 B.C.), and during the New Empire (beginning about 1530 B.C.), the tare-or governor, as we may call him—was also at the head of the department of justice, holding the office of supreme judge. Imitating their sublime pattern, Thor, the god of wisdom, who was believed to be the governor under the sun-god Ra, as they were under the Pharaoh, these earthly lords ruled “with wisdom and mild heart.” “They gave laws, promoted subordinates, set up boundary stones, and settled the disputes of their officers They made all people walk in their light, satisfied the whole land, proved themselves men of probity in both countries, and witnesses as true as the god Thor.” Indeed, the respect felt for these governors and supreme judges of the Pharaoh’s was so great that the blessing, “life, health, and happiness,” usually uttered by the Egyptians in connection with the royal and princely names, was often added to the name of the governor. No one was allowed to address the governor directly, but was permitted to speak or to lay a letter before him. During the middle Empire, the unity of the state was weakened, and a number of smaller states were organized under the control of independent monarchs. “The governor under the god Horus” took this opportunity to extend his authority, and frequently held what formally had but occasionally been allowed, the office of lord-high treasurer, and sometimes in addition, what became the rule under the New Empire, the office of commander of the royal chief town. As treasurer, the governor was often described on the monuments as “principal of the silver magazine,” or “chief of the corn-houses”—titles which describe two most important positions From what we can learn from the record in Genesis, we may believe that Joseph united in himself the three offices of governor, supreme judge, and the lord-high treasurer. Soon after his investiture, Joseph rode publicly in the second royal chariot (Gen_41:43), that the people might see him and show their respect. He doubtless wore all the insignia of his high position: rich garments, the golden chain, ring, and sceptre, and ostrich feather, so frequently represented on the monuments. How such a pageant appeared as that in which he was now the central figure, is well illustrated by an old Egyptian picture in the tomb of Mry-Ra at Tell el Amarna. This picture represents King Chueneten paying a visit to his god Ra. His majesty reclines in an elegant chariot drawn by richly comparisoned

horses. Two heralds run before him swinging wands, to make a way through the curious crowds which press on to see the monarch. To the right and left, servants can be seen, scarcely able to keep up with the fiery stallions. The royal personage himself is attended on each side by his body-guard, with their standards, behind whom, in carriages, ride high officials, in richly coloured dresses. Directly behind the king’s chariot rides the queen, and after her the little princesses, two together in one chariot. The elder governs the horses, which are decked with beautiful tufts of feathers, while the younger clings lovingly to her sister. Six court chariots filled with ladies, and as many more on each side occupied by chamberlains, close the procession. On the right and left of the entire party, servants swing their staffs. (Prof. Hilprecht.)

The secret of Joseph’s elevation

The way of preferment is never permanently closed against any man. If one does not—as the phrase is—get on in life, it is not his circumstances but himself that is to blame. Occasionally, indeed, there may come reverses of fortune for which he cannot be held responsible, but the man who is always out at elbows and unfortunate must have something amiss in himself. Either he has not fitted himself to take advantage of his opportunities, or there is a leak somewhere in his character, through which his energies and abilities are drained off into useless or expensive directions. In the England of to-day, and especially in these United States, no man needs be for ever a hewer of wood era drawer of water; and though sudden elevations like this of Joseph are not common in these days, yet there are men continually appearing among us who have come up from obscurity as great of Joseph’s to a position just as exalted as that which he ultimately reached. Both of our martyr-presidents may be referred to as cases in point. Let young men, therefore, be encouraged. Do not sink into despair; do not imagine that the world is in league against you; but “ learn to labour and to wait.” Two things especially you ought to bear in mind: first, that the true way to rise to a higher position is to fill well the lower which you already occupy. To borrow here from Thomas Binney: “Remember that to do as well as ever you can what happens to be the only thing within your power to do, is the best and surest preparation for higher service. Should things go against you, never give way to debilitating depression, but be hopeful, brave, courageous, careful not to waste in vain and unavailing regret the power you will need for endurance and endeavour. Learn well your business, whatever it be; make the best of every opportunity for acquiring any sort of knowledge that may enlarge your acquaintance with the business in general, and enable you to take advantage of any offer or opening that may come.” Then, again, take note that piety is no hindrance to the right sort of success. Joseph did not hide his allegiance to God or his faith in God, and these even commended him to Pharaoh. So there are many heads of great establishments or corporations in the world who, though they care nothing for religion themselves, would prefer that their trusted servants should be godly men. Sometimes, no doubt, inflexible adherence to the right and the true may cost a man his place, even as here resistance to temptation sent Joseph for awhile to prison; but in the end I do not think that any man ever lost by his religion, provided his religion was the real thing, and not a make-believe. It may lengthen the road a little; it may add to the difficulties of the journey; it may take him through some very dark passages, but it will lead him generally at last to honour and influence; for “godliness is profitable unto all things, having the promise of the life that now is and of that which is to come.” But there is a success higher and better than that of outward position and wealth, and even when riches are not gained that is always attainable. You cannot all become millionaires, or merchant princes, or political leaders,

or governors of states, or presidents of the Republic—that is an impossibility; but you can all be good and noble men, if you will. (W. M. Taylor, D. D.)

Joseph’s qualification for ruling

Joseph was inspired in the highest and truest sense. Not only was he spiritually gifted to rule the nation, but he had also that higher gift which enabled him to refer the lower gift to God. Now there are three things required to fit a man to rule: intellectual power, a sense of dependence upon God, and unselfishness. All these were combined in Joseph; we are told that there “ was none so discreet and wise as he.” In the interpretation that he gave to Pharaoh’s dreams we see how he referred all to God; his unselfishness we see in his forgiveness of his brethren. Without these qualities there can be no real rule; for it is these which make up saintliness, and saintliness alone fits a man to rule perfectly. But saintliness in the sense we use it must take in intellectual power. For mere spiritual goodness alone does not make a good ruler. Eli was a good man, he had the two latter qualities which go to make up a ruler; but he was wanting in the first, he was a weak man, and this it was which caused such troubles to his country. But it is a mistake still greater to suppose that intellectual power alone qualifies for rule. There must also be moral goodness and unselfishness. These are the qualities which clarify the intellect and purify the character. (F. W. Robertson, M. A.)

High endowments qualify for respect

Does any man appear plainly to have the Spirit of Cod enlightening his mind and sanctifying his heart? He is entitled to our warm regard as a member of that body of which Christ is the Head. Is a man furnished by the Spirit of God with endowments that eminently qualify him for service to his fellow-men, whether in the Church or State? He is entitled to a degree of respect proportioned to the gifts which he hath received. Office-bearers in the Church are to be chosen out of those whom the Spirit of God hath qualified for public usefulness. No man is called to fill any office in the house of God for which he is not fitted by the Divine Spirit. And none are fit to serve their generation by public offices in the state, unless the Spirit of God has adorned them with endowments suited to the stations which they are called to occupy. Although Cyrus was a heathen, he received from the Spirit of God those extraordinary qualifications by which he was enabled to accomplish the subversion of Babylon, that he might let go God’s captives and build His temple. That great prince was the Lord’s anointed at a time when he did not know the Lord (Isa_45:1; Isa_45:5). “Can we find such a man as this, aman in whom the Spirit of God is?” What had Joseph that he had not received? There was none like him in the land, because the Spirit of God had communicated to him an uncommon measure of wisdom. (G. Lawson, D. D.)

Ability discovered

In 1831 there was a musical society in Milan which was preparing to bring out Haydn’s “Creation,” when all of a sudden the maestro in charge took fright at the difficulty of his task, and laid down his baton. One Massini, a singing teacher, who was to direct the choral part, said to the committee, “I know but one man here who can help us out of our plight.” “Who is he?” said Count Borromeo, the president. “His name is Verdi, and he

reads the most puzzling scores at sight,” was Massini’s answer. “Well,” said the count, “send for him.” Massini obeyed, and Verdi soon made his appearance. He was handed the score of “The Creation,” and he undertook to direct the performance. Rehearsals commenced, and the final rendering of the oratorio was set down as most creditable to all concerned. From that time Verdi’s reputation was assured. (One Thousand New lllustrations.)

Leaders of men

The greatest part of men live by faith in powerful men. A small number of individuals lead the human race. (Vinet.)

Egyptian-fine linen

It is generally supposed that the “ fine linen” of Scripture must have been very coarse in comparison with that now produced from our looms. There is, however, no sufficient ground for such a supposition. Sir Gardener Wilkinson says: “The fine texture of the Egyptian linen is fully proved by its transparency, as represented in the paintings (where the lines of the body are often seen through the drapery), and by the statements of ancient writers, sacred as well as profane; and by the wonderful texture of a piece found near Memphis, part of which is in my possession. In general quality it is equal to the finest now made; and, for the evenness of the threads, without knot or break, it is far superior to any modern manufacture. It has in the inch 540 threads, or 270 double threads in the warp, and 110 in the woof. Pliny mentions four kinds of linen particularly noted in Egypt—the Tanitic, the Pelusiac, the Butiric, and the Tentyritic; and the same fineness of texture was extended to the nets of Egypt, which were so delicate that they could pass through a man’s ring, and a single person could carry a sufficient number of them to surround a whole wood. (Things Not Generally Known.)

38 So Pharaoh asked them, “Can we find anyone

like this man, one in whom is the spirit of God

[a]?”

CLARKE, "In whom the Spirit of God is? - ruach Elohim, the identical אלהים רוח

words used Genesis 1:2; and certainly to be understood here as in the preceding

place. If the Egyptians were idolaters, they acknowledged Joseph's God; and it is

not to be supposed that they only became acquainted with him on this occasion. The

knowledge of the true God was in Egypt long before; but it is very likely that though

they acknowledged his influence with respect to Joseph, as they saw most clearly

that he acted under an influence far beyond that of their magicians, for he

interpreted dreams which they could not; yet they might, notwithstanding, have

their gods many and their lords many at this time, for we know that in religious

matters they were exceedingly corrupt afterwards.

GILL, "And Pharaoh said unto his servants,.... That were about him, and with whom he was consulting about a proper person to be over this affair of gathering in the fruits of the earth in the time of plenty, and laying them up against a time of famine:

can we find such an one as this is, in whom the Spirit of God is? if we search among all the ranks and degrees of men throughout the kingdom, let them be of what character they will, we shall never find a man like this, who appears to have the Spirit of God, or "of the gods", as he in his Heathenish way spoke, and which he concluded from his vast knowledge of things; and especially of things future: hence the Targums of Onkelos and Jonathan interpret it, the spirit of prophecy from the Lord.

JAMISO�, "Pharaoh said unto his servants— The kings of ancient Egypt were assisted in the management of state affairs by the advice of the most distinguished members of the priestly order; and, accordingly, before admitting Joseph to the new and extraordinary office that was to be created, those ministers were consulted as to the expediency and propriety of the appointment.

a man in whom the Spirit of God is— An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail.

CALVI�, "38.Can we find such a one as this? We see that necessity is an excellent

teacher. If prefects or judges are to be created, some one is advanced to the honor

because he is a favorite, without consideration of his desert; whence it happens that

they who are most unworthy frequently creep into office. And although we see

political order disturbed and mankind involved in many inconveniences, because

they who are least suitable, rashly push themselves, by wicked contrivances, into

affairs for which they are not able to manage; nevertheless, ambition triumphs, and

subverts equity. But necessity extorts a sober judgment. Pharaoh says nothing but

what is naturally engraven on the hearts of all men, that honors ought to be

conferred on none but competent persons, and such as God has furnished with the

necessary qualifications. Experience, however, abundantly teaches, that this law of

nature slips from the memory, whenever men are free to offend against it with

impunity. Therefore the pride of Pharaoh was wisely so subdued, that he, setting

aside ambition, preferred a foreigner just brought out of prison, to all his courtiers,

because he excelled them in virtue. The same necessity restrained the nobles of the

kingdom, so that they did not each contend, according to their custom, to obtain the

priority of rank for themselves. And although it was but a compulsory modesty,

inasmuch as they were ashamed to resist the public good; yet there is no doubt, that

God inspired them with fear, so that, by the common consent of all, Joseph was

made president of the whole kingdom. It is also to be observed that Pharaoh, though

he had been infatuated by his soothsayers, nevertheless honors the gifts of the spirit

in Joseph: because God, indeed, never suffers man to become so brutalized, as not to

feel his power, even in their darkness. And therefore whatever impious defection

may hurry them away, there still abides with them a remaining sense of Deity.

Meanwhile, that knowledge is of little worth, which does not correct a man’s former

madness; for he despises the God whom with his mouth he proclaims: and has no

conception of any other than I know not what confused divinity. This kind of

knowledge often enlightens profane men, yet not so as to cause them to repent.

Whereby we are admonished to regard any particular principle as of small value,

till solid piety springs from it and flourishes.

COKE, "Genesis 41:38. In whom the Spirit of God is— The original is, the Spirit of

the Aleim. I cannot conceive any foundation for Le Clerc's interpretation, who

would have us believe that Pharaoh speaks the language of an idolater, ascribing

Joseph's wisdom to magic, or a familiarity with his idol gods; for, granting (which

cannot be absolutely proved) that Pharaoh and his people worshipped a plurality of

gods, yet we cannot doubt that they acknowledged one Superior Deity; and

therefore it seems reasonable to put the most favourable construction on his words;

especially since, in the following verse, the verb, with which aleim is joined, is in the

singular number. The Chaldee renders the passage, "can we find such a man, in

whom is the spirit of prophecy, from the face of God?"

ELLICOTT, "(38) In whom the Spirit of God is.—Joseph from the first declared

that he neither claimed for himself, nor possessed any art of divination, but that

“Elohim would answer (that which would be for) the peace of Pharaoh” (Genesis

41:16). And not only does Pharaoh now recognise the truth of Joseph’s words, but

sees also in him the instrument by which Elohim had spoken. But besides the

interpretation of the dreams, Joseph had given the king wise and prudent advice,

and he justly felt that one so gifted by God, and so intelligent in counsel, was the

person best fitted to carry Egypt through the years of trouble in store for her.

MACLARE�, "JOSEPH, THE PRIME MINISTER

At seventeen years of age Joseph was sold for a slave; at thirty he was prime minister of Egypt (Gen_37:2; Gen_41:46). How long his prison life lasted is uncertain; but it was long enough for the promises contained in his early dreams to ‘try him’ (Pro_5:19) whether his faith would stand apparent disappointment and weary delay. Like all the Scripture narratives, this history of Joseph has little to say about feelings, and prefers facts. But we can read between the lines, and be tolerably sure that the thirteen years of trial were well endured, and that the inward life had grown so as to fit him for his advancement. We have here a full-length portrait of the prime minister, or vizier, which brings out three points-his elevation, his naturalisation, and his administration.

Joseph had not only interpreted Pharaoh’s dream, but had suggested a policy in preparation for the coming famine. He had recommended the appointment of ‘a wise and discreet man,’ with supreme authority over the land. Pharaoh first consulted ‘his servants,’ and, with their consent, possibly not very hearty, appointed the proposer of the plan as its carrier-out, quoting to him his own words, ‘wise and discreet.’

The sudden installing of an unknown prisoner in high office has often been thought hard to believe, and has been pointed to as proof of the legendary character of the story. But the ground on which Pharaoh put it goes far to explain it. He and his servants had come to believe that ‘God’ spoke through this man, that ‘the Spirit of God’ was in him. So here was a divinely sent messenger, whom it would be impiety and madness to reject. Observe that Pharaoh and Joseph both speak in this chapter of ‘God.’ There was a common ground of recognition of a divine Being on which they met. The local colour of the story indicates a period before the fuller revelation, which drew so broad a line of demarcation between Israel and the other nations.

Joseph’s sudden promotion is made the more intelligible by the probability which the study of Egyptian history has given, that the Pharaoh who made him his second in command was one of the Hyksos conquerors who dominated Egypt for a long period. They would have no prejudices against Joseph on account of his being a foreigner. A dynasty of alien conquerors has generally an open door for talent, and cares little who a man’s father is, or where he comes from, if he can do his work. And Joseph, by not being an Egyptian born, would be all the fitter an instrument for carrying out the policy which he had suggested.

His ceremonial investiture with the insignia of office is true to Egyptian manners. The signet ring, as the emblem of full authority; the chain, as a mark of dignity; the robe of ‘fine linen’ (or rather of cotton), which was a priestly dress-all are illustrated by the monuments. The proclamation made before him as he rode in the second chariot has been very variously interpreted. It has been taken for a Hebraised Egyptian word, meaning ‘Cast thyself down’; and this interpretation was deemed the most probable, until Assyrian discovery brought to light ‘that abarakku is the Assyrian name of the

grand vizier’ (Fr. Delitzsch, Hebrew Language Viewed in the Light of Assyrian Research, p. 26). Sayce proposes another explanation, also from the cuneiform tablets: ‘There was a word abrik in the Sumerian language, which signified a seer, and was borrowed by the Semitic Babylonians under the varying forms of abrikku and abarakku. It is abrikku which we have in Genesis, and the title applied by the people to the "seer" Joseph proves to be the one we should most naturally expect.’ The Tel el-Amarna tablets show that the knowledge of cuneiform writing was common in Egypt (Sayce, Higher Criticism and the Monuments, p. 214). This explanation is tempting, but it is perhaps scarcely probable that the proclamation should have been in any other language than Egyptian, or should have had reference to anything but Joseph’s new office. It was not as seer that he was to be obeyed, but as Pharaoh’s representative, even though he had become the latter because he had proved himself the former.

But in any case, the whole context is accurately and strongly Egyptian. Was there any point in the history of Israel, down to an impossibly late date, except the time of Moses, at which Jewish writers were so familiar with Egypt as to have been capable of producing so true a picture?

The lessons of this incident are plain. First stands out, clear and full, the witness it bears to God’s faithfulness, and to His sovereign sway over all events. What are all the persons concerned in the narrative but unconscious instruments of His? The fierce brothers, the unconcerned slave-dealers, Potiphar, his wife, the prisoners, Pharaoh, are so many links in a chain; but they are also men, and therefore free to act, and guilty if acting wrongly. Men execute God’s purposes, even when unconscious or rebellious, but are responsible, and often punished, for the acts which He uses to effect His designs.

Joseph’s thirteen years of trial, crowned with sudden prosperity, may read all of us, and especially young men and women, a lesson of patience. Many of us have to fight our way through analogous difficulties at the outset of our career; and we are apt to lose heart and get restive when success seems slow to come, and one hindrance after another blocks our road. But hindrances are helps. If one of Joseph’s misfortunes had been omitted, his good fortune would never have come. If his brethren had not hated him, if he had not been sold, if he had not been imprisoned, he would never have ruled Egypt. Not one thread in the tapestry could have been withdrawn without spoiling the pattern. We cannot afford to lose one of our sorrows or trials. There would be no summer unless winter had gone before. There is a bud or a fruit for every snowflake, and a bird’s song for every howl of the storm.

Plainly, too, does the story read the lesson of quiet doing of the work and accepting the circumstances of the moment. Joseph was being prepared for the administration of a kingdom by his oversight of Potiphar’s house and of the prison. His character was matured by his trials, as iron is consolidated by heavy hammers. To resist temptation, to do modestly and sedulously whatever work comes to our hands, to be content to look after a jail even though we have dreamed of sun and moon bowing down to us, is the best apprenticeship for whatever elevation circumstances-or, to speak more devoutly, God-intends for us. Young men thrown into city life far away from their homes, and whispered to by many seducing voices, have often to suffer for keeping themselves unspotted; but they are being strengthened by rough discipline, and will get such promotion, in due time, as is good for them. But outward success is not God’s best gift. It was better to be the Joseph who deserved his high place, than to have the place. The character which he had grown into was more than the trappings which Pharaoh put on him. And such a character is always the reward of such patience, faith, and self-control, whether chains and chariots are added or not.

Little need be said about the other points of the story. Joseph’s naturalisation as an Egyptian was complete. His name was changed, in token that he had completely become a subject of Pharaoh’s. The meaning of the formidable-looking polysyllable, which Egyptian lips found easier than ‘Joseph,’ is uncertain. ‘At present the origin of the first syllable is still doubtful, and though the latter part of the name is certainly the Egyptian n-ti-pa-ankh ("of the life"), it is difficult to say in which of its different senses the expression pa-ankh ("the life") is employed’ (Sayce, ut supra, p. 213). The prevailing opinion of Egyptian experts is that it means ‘Support of life.’

The naturalising was completed by his marriage to Asenath (supposed to mean ‘One belonging to the goddess Neith’), a daughter of a high officer of state, Poti-phera (meaning, like its shortened form, Potiphar, ‘The gift of Ra’ the sun-god). Such an alliance placed him at once in the very innermost circle of Egyptian aristocracy. It may have been a bitter pill for the priest to swallow, to give his daughter to a man of yesterday, and an alien; but, just as probably, he too looked to Joseph with some kind of awe, and was not unwilling to wed Asenath to the first man in the empire, wherever he had started up from.

But should not Joseph’s religion have barred such a marriage? The narrator gives no judgment on the fact, and we have to form our own estimate. But it is not to be estimated as if it had occurred five or six centuries later. The family of Jacob was not so fenced off, nor was its treasure of revelation so complete, as afterwards. We may be fairly sure that Joseph felt no inconsistency between his ancestral faith, which had become his own in his trials, and this union. He was risking a great deal; that is certain. Whether the venture ended well or ill, we know not. Only we may be very sure that a marriage in which a common faith is not a strong bond of union lacks its highest sanctity, and is perilously apt to find that difference in religious convictions is a strong separator.

Joseph’s administration opens up questions as to Egyptian land tenure, and the like, which cannot be dealt with here. ‘In the earlier days of the monarchy the country was in the hands of great feudal lords; . . .the land belonged to them absolutely. . .. But after the convulsion caused by the Hyksos conquest and the war of independence, this older system of land tenure was completely changed. . .. The Pharaoh is the fountain head, not only of honour, but of property as well. . .. The people ceased to have any rights of their own’ (Sayce, ut supra, p. 216).

We may note Joseph’s immediate entrance upon office and his characteristic energy in it. He ‘went out from the presence of Pharaoh, and went throughout all the land of Egypt.’ No grass grew under this man’s feet. He was ubiquitous, personally overseeing everything for seven long years. Wasteful consumption of the abundant crops had to be restrained, storehouses to be built, careful records of the contents to be made, after Egyptian fashion. The people, who could not look so far as seven years ahead, and wanted to enjoy, or make money out of, the good harvests, had to be looked after, and an army of officials to be kept in order. Dignity meant work for him. Like all true men, he thought more of his duty than of his honours. Depend on it, he did not wear his fine clothes or ride in the second chariot, when he was hurrying about the country at his task.

He had come ‘out of prison to reign,’ and, as we all find, if we are God’s servants, to reign means to serve, and the higher the place the harder the task. The long years of waiting had nourished powers which the seven years of busy toil tested. We must make ourselves, by God’s help, ready, in obscurity, and especially in youth, for whatever may be laid on us in after days. And if we understand what life here means, we shall be more covetous of spheres of diligent service than of places of shining dignity. Whatever our task, let us do it, as Joseph did his, with strenuous concentration, knowing, as he did,

that the years in which it is possible are but few at the longest.

39 Then Pharaoh said to Joseph, “Since God has

made all this known to you, there is no one so

discerning and wise as you.

GILL, "And Pharaoh said unto Joseph,.... After his servants had agreed to his being the man: at least Pharaoh had declared his mind that he should be the person; which if any of them disliked, as probably might be the case of some through envy, and as desirous of the post themselves, yet durst not make any opposition to it:

forasmuch as God hath shewed thee all this; the interpretation of his dreams, what would be hereafter for fourteen years to come, what was advisable to be done for the good of the nation, and had proposed a plan so well contrived and formed:

there is none so discreet and wise as thou art; and consequently none so fit for this business, since he was so divinely qualified; and Justin, the Heathen writer (r), observes that he had such knowledge and experience of things, that his answers seemed to be given not from men, but from God.

PETT, "Verse 39

‘And Pharaoh said to Joseph, “Inasmuch as God has shown you all this there is

none so discreet and wise as you. You shall be over my house and my people shall be

ruled in accordance with your word. Only in the throne will I be greater than you.”

’

Egypt had many gods, and they were aware that there were gods of other nations.

There is then no reason why Pharaoh should not acknowledge that this great God

Who has revealed the significance of his dream has special powers which can help

Joseph.

“You shall be over my house.” The office of ‘Lord of Pharaoh’s house’ was a

recognised and very important one in Egypt. It represented wide authority and

power for ‘Pharaoh’s house’ was the land and people of Egypt.

“My people shall be ruled according to your word (literally ‘mouth”).’ He would

have absolute authority under Pharaoh. Whatever he decreed would be done. He

would be Pharaoh’s mouth.

“According to your mouth.” The background to these words is clearly Egyptian.

There "mouth" (ra) was used metaphorically for a representative of Pharaoh. The

office of a "mouth" was so important that it was held by the highest State

dignitaries. The titles “mouth” and "chief mouth" were used in relation to people

such as chief superintendents and overseers of public works who acted as

intermediaries between the Pharaoh and the Government officials. The concept of

"mouth" or "chief mouth" involved a confidential and exalted position at court,

ranking immediately after the king. They were mouths to a god.

“Only in the throne will I be greater than you.” This office can only be that of

Vizier, the highest office in the land. He alone held such authority and power as the

representative of the king himself. Without his permission no one could approach

Pharaoh and all officials were responsible to him.

Others have seen him as the Superintendent of the Granaries, another high

Egyptian post. In fact it is probable that he combines the two positions.

40 You shall be in charge of my palace, and all my

people are to submit to your orders. Only with

respect to the throne will I be greater than you.”

CLARKE, "According unto thy word shall all my people be ruled - Literally, At thy

mouth shall all my people kiss. In the eastern countries it is customary to kiss any

thing that comes from a superior, and this is done by way of testifying respect and

submission. In this sense the words in the text are to be understood: All the people

shall pay the profoundest respect and obedience to all thy orders and commands.

Only in the throne will I be greater than thou - This, in one word, is a perfect

description of a prime minister. Thou shalt have the sole management, under me, of

all state affairs.

GILL, "Thou shall be over my house,...., Have the care of his domestic affairs, and be the principal man in his palace and court:

and according unto thy word shall all my people be ruled; not only in his family, but in his whole kingdom; whatever he ordered and commanded them to do, they should it, or "all my people shall kiss" (s), that is, either their hand at the sight of him, or meeting him, in token of respect and veneration shall yield a ready and cheerful obedience to him, of which the kiss was a sign, see Psa_2:12. The Targum of Onkelos renders it, "shall be fed" (t), supplied with corn, and with all necessary provisions, and so Jarchi interprets it; which is restraining it to that part of his office which concerned the gathering and laying up their stores for time to come; but the Targum of Jonathan is, "shall be armed" (u); and so Aben Ezra makes him the prince or general of the army, or who had the militia at his command, and could arm them when he pleased; but it seems to denote a more large and unlimited power than either of these, even the government of the whole land under the king, who only excepts himself:

only in the throne will I be greater than thou; that is, he alone would be king, wear the crown sit upon the throne, and have all the ensigns of royal majesty, in which Joseph was to have no share; otherwise he was to have an executive power and authority over all his subjects in the land, even to bind his princes at pleasure, and to teach, instruct, and direct his senators, Psa_105:21.

JAMISO�, "Thou shalt be over my house— This sudden change in the condition of a man who had just been taken out of prison could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But the special providence of God had determined to make Joseph governor of Egypt; and the

way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a divine spirit animated his mind and had given him such extraordinary knowledge.

according unto thy word shall all my people be ruled— literally, “kiss.” This refers to the edict granting official power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all who should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign [Wilkinson].

CALVI�, "40.Thou shalt be over my house. �ot only is Joseph made governor of

Egypt, but is adorned also with the insignia of royalty, that all may reverence him,

and may obey his command. The royal signet is put upon his finger for the

confirmation of decrees. He is clothed in robes of fine linen, which were then a

luxury, and were not to be had at any common price. He is placed in the most

honorable chariot. (159) It may, however, be asked, whether it was lawful for the

holy man to appear with so great pomp? I answer, although such splendor can

scarcely ever be free from blame, and therefore frugality in external ornaments is

best; yet all kind of splendor in kings and other princes of the world is not to be

condemned, provided they neither too earnestly desire it, nor make an ostentatious

display of it. Moderation is, indeed, always to be cultivated; but since it was not in

Joseph’s power to prescribe the mode of investiture, and the royal authority would

not have been granted to him without the accustomed pomp of state, he was at

liberty to accept more than seemed in itself desirable. If the option be given to the

servants of God, nothing is safer for them, than to cut off whatever they can of

outward splendor. And where it is necessary for them to accommodate themselves to

public custom, they must beware of all ostentation and vanity. With respect to the

explanation of the words; whereas we render them, “At thy mouth all the people

shall kiss, ” (160) others prefer to read, “shall be armed; ” others, “shall be fed at

thy will or commandment;” but as the proper signification of the verb נשק (nashak)

is to kiss, I do not see why interpreters should twist it to another sense. Yet I do not

think that here any special token of reverence is intended; but the phrase rather

seems to be metaphorical, to the effect that the people should cordially receive and

obediently embrace whatever might proceed from the mouth of Joseph: as if

Pharaoh had said, “Whatever he may command, it is my will that the people shall

receive with one consent, as if all should kiss him.” The second chariot, is read by

the Hebrews in construction, for the chariot of the viceroy, who holds the second

place from the king. The sense, however, is clear, that Joseph has the precedence of

all the nobles of Egypt.

There are various opinions about the meaning of the word אברך (abraik). They who

explain it by “tender father,” because Joseph, being yet in tender years, was

endowed with the prudence and gravity of old age, seem to me to bring something

from afar to correspond with their own fancy. They who render it “the father of the

king,” as if the word were compounded of the Hebrew noun אב (ab,) and the Arabic

have little more color for their interpretation. If, indeed, the word be (,rak) רך

Hebrew, the meaning preferred by others, “Bow the knee,” seems to me more

probable. But because I rather suppose that Egyptian terms are referred to by

Moses, both in this place and shortly afterwards, I advise the readers not to distort

them in vain. And truly those interpreters are ridiculously subtle, who suppose that

a Hebrew name was given him by an Egyptian king, which they render either the

“Redeemer of the world,” or the “Expounder of mysteries.” (161) I prefer following

the Greek interpreters, who, by leaving both words untouched, sufficiently prove

that they thought them to be of a foreign language. That the father-in-law of Joseph

was, as is commonly believed, a priest, is what I cannot refute, though I can scarcely

be induced to believe it. Therefore, since כוהן (cohen) signifies a prince as well as a

priest, it seems to me probable that he was one of the nobles of the court, who might

also be the satrap or prefect of the city of On. (162)

BE�SO�, "Genesis 41:40. According to thy word — Thy direction and command,

the word mouth, as the Hebrew is, being often put for command; shall all my people

be ruled — Or be fed. They shall receive their provisions from thy hand, and

according to thy disposal. But the Hebrew is, at thy mouth shall my people kiss,

which may be understood literally; for inferiors used sometimes to kiss their

superiors in token of their homage; or rather metaphorically, as the same phrase is

used, Psalms 2:12, and Proverbs 24:26, they shall receive all thy commands with

reverence and submission.

COKE, "Genesis 41:40. Shalt be over my house— Be the chief minister of my court,

Psalms 105:21. He made him lord of his house, and ruler of all his substance. And

according to thy word, conformably to thy orders, shall all my people be ruled. The

Hebrew is, according to thy word shall my people kiss; that is; they shall pay thee

that submission and obedience of which the kiss was a token. See Psalms 2:12. 1

Kings 19:18. 1 Samuel 10:1 and in this sense it is taken by the LXX, the Samaritan,

the Vulgate, and others. Some good critics prefer another translation, which

appears to them more suitable to the conjuncture, and not less literal: all my people

shall be nourished from thy mouth, i.e.. shall receive their nourishment by thy word

or commandment. Houbigant renders it, ex tuis imperiis populus meus pendebit, my

people shall hang or depend upon thy orders. The Eastern customs confirm the first

interpretation; for they kiss what comes from the hand of a superior. So Dr.

Pococke,* when he describes the AEgyptian compliments, tells us, that upon their

taking any thing from the hand of a superior, or which is sent from such a one, they

kiss it, and, as the highest mark of respect, put it to their forehead. But this is not

peculiar to that country; for the editor of the Ruins of Balbec observed, that an

Arab governor of that city respectfully applied the firman of the grand signior,

which was presented to him when he and his fellow-travellers first waited on him, to

his forehead, and then kissed it, declaring himself the sultan's slave's slave.

* Travels, vol. I. p. 182.

ELLICOTT, "(40) Over my house.—The chief over the palace was in ancient times

next in power to the sovereign, and under the Frankish kings the “major domi,” or

mayor of the palace, first usurped the whole royal power, and finally Pepin, the son

of Charles Martel, took the name of king as well as the reality.

According unto thy word shall all my people be ruled.—The general sense is easy,

namely that all the people of Egypt should obey Joseph’s orders, but the translation

of the phrase is difficult. The ordinary meaning of the verb is to kiss, and the

translation would then be And on thy mouth shall all my people kiss, that is, they

shall do thee homage (1 Samuel 10:1; Psalms 2:12). The versions seem to have taken

this sense, though they translate very loosely “shall obey thee;” or “shall receive

judgment at thy mouth;” or “shall be governed by thee.” As however in 1

Chronicles 12:2; 2 Chronicles 17:17; Psalms 78:9, the verb is used of bearing arms,

Aben-Ezra translates “shall arm themselves,” and supposes that Joseph was made

commander-in-chief. Others, again, form the verb used here from the same root as

that which would give meshek in Genesis 15:2 the meaning of “running about,” and

translate at thy mouth, that is, according to thy command, shall all my people busy

themselves. The first is the most natural and probable rendering.

In the throne.—Heb., as to the throne, in all that concerns my royal rank, dignity,

and rights.

PETT, "Verses 40-45

‘And Pharaoh said, “See, I have set you over all the land of Egypt.” And Pharaoh

took off his signet ring from his hand, and put it on Joseph’s hand, and arrayed him

in vestures of fine linen, and put a gold chain about his neck, and he made him to

ride in the second chariot that he had, and they cried before him “Look out”

(’avrek), and he set him over all the land of Egypt.’

This is the appointment ceremony. It may have taken place immediately or it may

have taken place later. The fact that the signet ring is being worn by Pharaoh may

indicate that the office of Vizier was at present vacant, for the Vizier would need to

have the signet ring so that he could seal his decrees as from Pharaoh. �ow Joseph

has that authority.

The arraying with fine linen and the conferring of a golden chain are also typical of

Egyptian appointments to office. The whole scene is clearly based on intimate

knowledge of Egyptian ceremonies.

“And he made him ride in the second chariot that he had.” The chariot as a general

weapon of warfare was, along with the general use of horses, introduced by the

Hyksos, and this has caused some to see this as indication that this was during their

rule. But the impression given is that the chariot was a rare thing here, ‘the second

chariot that he had’, and a sign of great importance, which would not be so under

the Hyksos. Given the amount of trade with other nations possession of a few

ceremonial chariots must be seen as a real possibility. Certainly there is limited

evidence that horses were known in Egypt before the Hyksos for remains of horses

just before the Hyksos period have been discovered near Wadi Halfa.

“And they cried before him “ ”avrek ”. This is probably an Egyptian loan word. Its

meaning is uncertain. It could mean ‘look out’ (Egyptian) or possibly ‘to your

knees’ (Hebrew). The former seems more likely.

“And he set him over all the land of Egypt.” This may be emphasising that he is set

over both Upper and Lower Egypt, for Egypt was split into two parts symbolised in

the twofold crown of the Pharaoh. The Hebrew for Egypt is ‘mizraim’ and this has

been argued to be a plural stressing the duality of Egypt. But its meaning is

disputed. If so it cannot be under the Hyksos for they only ruled over Lower Egypt.

Genesis 41:44-45 a

‘And Pharaoh said to Joseph, “I am Pharaoh and without you no man will lift up

his hand or his foot in all the land of Egypt.” And Pharaoh called Joseph’s name

Zaphenath-paneah, and he gave him to wife Asenath, daughter of the priest of On.’

“I am Pharaoh.” Stressing the total authority of the one who has appointed Joseph.

The succeeding words stress in turn Joseph’s total power and authority. All in

Egypt are responsible to him. This can really only mean that he is the Grand Vizier.

“Pharaoh called Joseph”s name Zaphenath-paneah.’ Joseph is to be thoroughly

Egyptianised. The giving of the new name signifies his new status and situation.

Interestingly the name Zaphenath-paneah has actually been discovered on an

inscription of later date designating the priestly leader of the Sed festival, although

not relating to Joseph. It could mean ‘he who is called ’Ip‘ankh’, the latter being a

common name in Egypt. Other possible alternatives have been offered such as ‘head

of the sacred college’, ‘revealer of secrets’ or ‘sustainer of life’, but none have

received general acceptance.

“Asenath, daughter of the priest of On.” The name Asenath is good Egyptian. It

possibly means ‘she belongs to (the goddess) �eit’ or ‘she belongs to father’. Her

position as daughter of the priest of On (or Heliopolis), a leading priest (possibly

even the high priest) of the sun god Re, would enhance Joseph’s status and

reputation. But he would have no choice in the matter. It was by the order of

Pharaoh. His later statement that he was appointed ‘father to Pharaoh’ (Genesis

45:8) (equivalent of ‘father to the gods’) demonstrates that he was also given priestly

rank.

The writer was quite clear as to the hierarchic significance of such a union, and of

the high position occupied by the priests of On (Egyptian ’Iwnw). To the Egyptians

On was a holy city par excellence. It was the great centre of the most powerful of

cosmic gods, namely of Re and Atum, and was occupied by a numerically large and

important body of priests who were known for their wealth. The marriage of Joseph

to the daughter of the priest of On, therefore, signified the reception of the foreigner

into the highest priestly caste. His elevation to the rank of "father", too, meant that

he was included among the most eminent sacerdotal dignitaries of ancient Egypt.

How far he had actually to participate in the worship we do not know but he would

undoubtedly be present at the great ceremonies. But, like �aaman later, he

worshipped Yahweh while he stood in the house of Re (2 Kings 5:18).

All these changes are unlikely to have taken place under the Hyksos. They would

have no reason to give him an Egyptian name, and they supported the worship of

Amun, not Re, seeking to destroy the power of the priests and undermine the

worship of the sun god. They would not thus tie someone they wished to honour to

such connections.

Genesis 41:45 b

‘And Joseph went out over the land of Egypt.’

Having been appointed for such a vital task it was necessary for him to make

himself acquainted with the situation throughout Egypt. Large silos would have to

be built in many cities and arrangements made for the appointment of the overseers

who would control the collection of all the produce and arrange for the storage of

the one fifth and the distribution of the remainder.

Joseph in Charge of Egypt

41 So Pharaoh said to Joseph, “I hereby put you

in charge of the whole land of Egypt.”

GILL, "And Pharaoh said unto Joseph,.... He continued speaking to him for the greater confirmation of what he had said, and for further explanation of it:

see, I have set thee over all the land of Egypt; not merely as the corn master general, to take care of a provision of corn in time of plenty, against a time of scarcity, but as a viceroy or deputy governor over the whole land, as appears by the ensigns of honour and dignity bestowed on him; of which in the following verses.

JAMISO�, "Pharaoh said, ... See, I have set thee over all the land— These words were preliminary to investiture with the insignia of office, which were these: the signet-ring, used for signing public documents, and its impression was more valid than

the sign-manual of the king; the khelaat or dress of honor, a coat of finely wrought linen, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank, the plain or ornamental form of it indicating the degree of rank and dignity; the privilege of riding in a state carriage, the second chariot; and lastly -

�ISBET, "PRISO� TO PALACE

‘Pharaoh said unto Joseph, See I have set thee over all the land of Egypt.’

Genesis 41:41

Pharaoh was a wise king. When he found a man of capacity and honesty like

Joseph, he made use of him. And he did it in a royal style. He gave him a place in

which he could use his qualities for the kingdom, and he invested the place with

dignity and honour. The story is illustrative of the free and sweeping way an

Eastern monarch ruled. But it is true of the life of Eastern lands to-day. A late

Prime Minister in Persia rose from a humble place and lowly lineage to the first

place in the kingdom, just as Joseph did in Egypt.

I. It does credit to Pharaoh that he admired and sought the qualities which Joseph

possessed.—The Spirit of God was in him, and he had discretion and wisdom. There

will always be work in the world ready for the man of whom this can be said.

Discretion and wisdom are terms applicable not so much to the intellectual life as to

character; to the man as a whole. The wise man is the man who knows how to do

and when to do, and who does. And no man can have the Spirit of God in him doing

his full work who will not become such a wise man, calm and prudent in judgment,

strong and patient in plan and purpose, and steadfast and reliable in the discharge

of duty.

II. Joseph accepted the position Pharaoh offered him.—It might have been

dangerous for him to decline. It was surely dangerous for him to accept. There were

the certain jealousies of those who would be supplanted by him, and the natural

opposition of old officials and established families to an upstart, just out from

prison, and with a dark history behind him. Moreover, the work before Joseph was

appalling. But young as he was, he took it up. A man need never be afraid to take up

any work which God gives him. He is pursuing the perilous course who runs away

from God’s call, however solemn and astounding it may be. It is an easier and a

happier thing to be a prime minister at God’s call and with God’s help than a hod-

carrier without God. All work is easy which God gives man, and all work hard

when He does not give. In prison Joseph at once acted upon all the knowledge he

had of God’s will and purpose.

III. Joseph had not sought this office, nor interpreted dreams in order to get it.—He

believed that he was in it for the sake of the conditions, the knowledge of which had

been the means of putting him in it. And he went to work to gather the grain which

the land brought forth in handfuls. What he predicted in God’s name to others, he

acted upon in God’s strength himself. Joseph lived his own gospel, and at once laid

out his might in accordance with it. Thou that preachest that another man must not

lie, dost thou lie? Thou that tellest men to prepare for judgment, art thou prepared?

Thou that preachest of a holy God, art thou clean in thine inward parts? The

consistency of Joseph calls all who preach to others or who think that they believe

for themselves, to act upon their beliefs and not use them merely as the means of

livelihood, as stock in trade in conversation, or as mental notions untranslated into

act and moral nature.

Illustration

(1) ‘How casual seem the results of God’s providence! In after years, the butler

might say, “By merest chance I was in the same prison with him, and happened to

dream a dream, which he interpreted, and so he became ruler of Egypt.” The

history of the world all hinges on seeming chances of this sort. Oliver Cromwell was

on board of ship ready to start for America, when Charles I. stopped him. How

nearly his services were lost to England!

The great struggle of the Dutch against Spain for religious liberty might have been

fruitless, but for the storm which raised the sea, and broke through the dykes and

permitted the Dutch galleys to sail over the fields right to the besieged town of

Leyden with provisions and men. Our accidents are God’s designs, and the little

things as well as the great are all of His appointment.’

(2) ‘There were good reasons for the time of waiting that Joseph had in the prison-

house. What did it do for Joseph’s character? Perhaps it cured a tendency to undue

self-esteem; certainly it helped to nourish self-control. �othing does that so well as

being compelled to wait, when we want to work. Compare the influence of David’s

time of persecution on his fitness for his kingship. Joseph also had to learn this very

valuable lesson, that if a man takes care to keep his character good, God will have

both him and it in His safe keeping, and by-and-by make the goodness plain to

everybody.’

SIMEO�, "JOSEPH’S ADVA�CEME�T

Genesis 41:41. And Pharaoh said unto Joseph, See, I have set thee over all the land

of Egypt.

I� the eventful life of Joseph we are particularly struck with the suddenness and

greatness of the changes he experienced. One day he was his father’s favourite; the

next he was menaced with death and sold as a slave: one day at the head of

Potiphar’s household; the next immured in a prison and laden with fetters of iron.

From that state also he was called in a moment by the singular providence of God,

and exalted to the government of the first nation upon earth. Of this we are

informed in the text; from whence we take occasion to observe,

I. That we can be in no state, however desperate, from whence God cannot

speedily deliver us—

[The state of Joseph, though considerably ameliorated by the indulgence of the

keeper of his prison, was very hopeless. He had been many years in prison; and had

no means of redress afforded him. His cause being never fairly tried, his innocence

could not be cleared: and there was every reason to apprehend that his confinement

would terminate only with his life. The hopes he had entertained from the kind

offices of Pharaoh’s butler had completely failed: and God had suffered him to be

thus disappointed, in order that, “having the sentence of death in himself, he might

not trust in himself, but in God that raiseth the dead.” But when God’s time was

come, every difficulty vanished, and his elevation was as great as it was sudden and

unexpected.

It would be well if we bore in mind the ability of God to help us. People when

brought into great trials by loss of dear friends, by embarrassed circumstances, or

by some other calamitous event, are apt to think, that, because they see no way for

their escape, their state is hopeless; and, from indulging despair, they are ready to

say with Job, “I am weary of life,” and “my soul chooseth strangling, and death

rather than my life [�ote: Job 7:15.].” But we should remember that there is “a God

with whom nothing is impossible:” though human help may fail us, “his arm is not

shortened, that it cannot save, nor is his ear heavy, that it cannot hear:” yea rather

he would glorify himself, as he did in rescuing Israel at the Red Sea, if we would call

upon him; and our extremity should be the opportunity he would seize for his

effectual interpositions: “In the mount, the Lord would be seen.”

We may apply the same observations to those who seem to have cast off all fear of

God, and to have sinned beyond a hope of recovery. But while the conversion of

Saul, and the deliverance of Peter from prison, stand on record, we shall see that

there is nothing too great for God to effect, and nothing too good for him to give, in

answer to the prayer of faith.]

II. That God is never at a loss for means whereby to effect his gracious

purposes—

[He had decreed the elevation of Joseph to the highest dignity in the land of Egypt.

To accomplish this, he causes Pharaoh to be disturbed by two significant dreams,

which none of his magicians could interpret. The solicitude of Pharaoh to

understand the purport of his dreams leads his butler to “confess his fault” in

having so long neglected the youth who had, two years before, interpreted his

dreams; and to recommend him as the only person capable of satisfying the mind of

Pharaoh. Instantly Joseph is sent for (not from a sense of justice to an injured

person, but from a desire for the information which he alone could give); and, upon

his interpreting the dreams of Pharaoh, and giving suitable advice respecting the

steps that should be taken to meet the future distress, he is invested with supreme

authority, that he may carry his own plans into execution. Thus God, by suggesting

dreams to Pharaoh, and to Joseph the interpretation of them, effects in an hour

what, humanly speaking, all the power of Pharaoh could not otherwise have

accomplished.

If we were duly observant of the works of Providence, we should see, in many

instances relating to ourselves, how wonderfully God has brought to pass the most

unlooked-for events. Things the most strange have been made to subserve his

gracious purposes, and to accomplish what no human foresight could have effected

for us. In relation to the concerns of our souls this may perhaps be more visible than

in any temporal matters. The history of God’s people, if it were fully known, would

furnish thousands of instances, not less wonderful than that before us, of persons

“raised” by the most unexpected and apparently trivial means “from the dust or a

dunghill, to be set among princes, and to inherit a throne of glory.” We are far from

recommending any one to trust in dreams, or to pay any attention to them

whatever: for “in the multitude of dreams are divers vanities.” But we dare not say

that God never makes use of dreams to forward his own inscrutable designs: on the

contrary, we believe that he has often made a dream about death or judgment the

occasion of stirring up a person to seek after salvation; and that he has afterwards

answered the prayers, which originated in that apparently trifling and accidental

occurrence. At all events, there are a multitude of little circumstances which tend to

fix the bounds of our habitation, or to bring us into conversation with this or that

person, by whom we are ultimately led to the knowledge of the truth. So that we

should commit our every way to God, and look to him to order every thing for us

according to the counsel of his own gracious will.]

III. We are never in a fairer way for exaltation to happiness than when we are

waiting God’s time, and suffering his will—

[We hear nothing respecting Joseph but what strongly impresses us with a belief

that he was perfectly resigned to the will of God. It is most probable indeed that he

had formed some expectation from an arm of flesh: but two years experience of

human ingratitude had taught him that his help must be in God alone. At last, his

recompence is bestowed, and ample compensation is given him for all that he

endured. With his prison garments, he puts off his sorrows; and, from a state of

oppression and ignominy, he is made the Benefactor and the Saviour of a whole

nation.

Happy would it be for us if we could leave ourselves in God’s hands, and submit

ourselves in all things to his wise disposed! We are persuaded, that our want of

submission to Divine Providence is that which so often necessitates God to afflict us;

and that if we could more cordially say, “Thy will be done,” we should much sooner

and much oftener be favoured with the desire of our own hearts. Have we an

husband, a wife, a child in sick and dying circumstances? our rebellious

murmurings may provoke God to inflict the threatened stroke, and to take away the

idol which we are so averse to part with: whereas, if we were once brought to make

a cordial surrender of our will to His, he would in many instances arrest the uplifted

arm, and restore our Isaac to our bosom. At all events, he would compensate by

spiritual communications whatever we might lose or suffer by a temporal

bereavement.]

We may yet further learn from this subject,

1. To submit with cheerfulness to all the dispensations of Providence—

[We may, like Joseph, have accumulated and long-continued trials; the end of which

we may not be able to foresee. But, as in his instance, and in that of Job, “we have

seen the end of the Lord, that the Lord is very pitiful and of tender mercy,” so we

may be sure that our trials shall terminate well; and that however great or long-

continued they may be, our future recompence, either in this world or the next, will

leave us no reason to complain.]

2. To be thankful to God for the Governors whom he has been pleased to set

over us—

[It is “by God that kings reign, and princes decree justice.” Sometimes, “for the

punishment of a land, children (that is, persons weak and incompetent) are placed

over it,” that their infatuated counsels or projects may bring upon it his heavy

judgments. We, blessed be God! have been highly favoured in this respect. By his

gracious providence, we have for a long series of years had persons exalted to posts

of honour, who, like Joseph, have sought the welfare of the nation, and have

promoted it by their wise counsels and indefatigable exertions. Let us thankfully

acknowledge God in them, and endeavour to shew ourselves worthy of this mercy,

by the peaceableness of our demeanour, and the cheerfulness of our submission to

them.]

3. To be thankful, above all, for our adorable Emmanuel—

[“Him hath God exalted with his right hand to be a Prince and a Saviour.” “To Him

hath he given a name that is above every name; that at the name of Jesus every knee

should bow [�ote: Compare 3 with Philippians 2:9-11.].” To Him doth our almighty

King direct us, saying to every famished soul, “Go to Jesus [�ote: 5.].” In Him there

is all fulness treasured up: to Him all the nations of the earth may go for the bread

of life: nor shall any of them be sent empty away. They shall receive it too “without

money and without price.” O what do we owe to God for raising us up such a

Saviour! and what do we owe to Jesus, who has voluntarily undertaken this office,

and who submitted to imprisonment in the grave as the appointed step to this

glorious elevation! Let us thankfully bow the knee to him; and go to him continually

for our daily supplies of grace and peace.]

42 Then Pharaoh took his signet ring from his

finger and put it on Joseph’s finger. He dressed

him in robes of fine linen and put a gold chain

around his neck.

CLARKE, "And Pharaoh took off his ring - and put it upon Joseph's hand - In this

ring was probably set the king's signet, by which the royal instruments were sealed;

and thus Joseph was constituted what we would call Lord Chancellor, or Lord

Keeper of the Privy Seal.

Vestures of fine linen - .shesh . Whether this means linen or cotton is not known שש

It seems to have been a term by which both were denominated; or it may be some

other substance or cloth with which we are unacquainted. If the fine linen of Egypt

was such as that which invests the bodies of the mummies, and these in general were

persons of the first distinction, and consequently were enveloped in cloth of the

finest quality, it was only fine comparatively speaking, Egypt being the only place at

that time where such cloth was manufactured. I have often examined the cloth about

the bodies of the most splendidly ornamented mummies, and found it sackcloth

when compared with the fine Irish linens. As this shesh appears to have been a part

of the royal clothing, it was probably both scarce and costly. "By comparing," says

Parkhurst, " Exodus 25:4, Exodus 26:1, with 2 Chronicles 2:14, and Exodus 26:31,

with 2 Chronicles 3:14, it appears that בוץ buts, cotton, is called שש shesh ; and by

comparing Exodus 28:42, with Exodus 39:28, that בד bad, linen, is also called שש

shesh ; so that shesh seems a name expressive of either of these, from their cheerful

vivid whiteness."

Put a gold chain about his neck - This was not merely a badge of office. The chain

might be intended to point out the union which should subsist between all parts of

the government - the king, his ministers, and the people; as also that necessary

dependence which they had reciprocally on each other, as well as the connection

which must be preserved between the different members of the body politic, and the

laws and institutions by which they were to be governed. Its being of gold might be

intended to show the excellence, utility, and permanence of a government

constituted on wise, just, and equal laws. We are justified in drawing such

inferences as these, because in ancient times, in all nations, every thing was made an

emblem or representation of some spiritual or moral subject it is strange that,

probably without adverting to the reasons, the chain of gold worn about the neck is

in different nations an emblem of civil authority.

GILL, "And Pharaoh took off his ring from his hand, and put it upon Joseph's hand,.... Which, as it was expressive of the interest he had in his royal favour, so was a token of that high office and great dignity to which he was promoted: thus among the Romans, in later times, when anyone was put into the equestrian order, a ring was given to him (w); for originally none but knights were allowed to wear rings; and it was sometimes used to design a successor in the kingdom, as, when Alexander was dying, he took his ring from off his finger, and gave it to Perdicca (x), which was understood, though he did not express it, that he should be his successor, in the Apocrypha:"14 Then called he for Philip, one of his friends, who he made ruler over all his realm, 15 And gave him the crown, and his robe, and his signet, to the end he should bring up his son Antiochus, and nourish him up for the kingdom.'' (1 Maccabees 6)Now, though Pharaoh did not by this intend to point out Joseph for his successor in the kingdom, yet he gave him his ring as a mark of honour, and as being in place next unto his viceroy or deputy: and besides, as it is observed by many, this might be his signet, or the ring which had his seal upon it, by which he sealed patents and public deeds, and which he gave to Joseph to make use of in his name; though Schmidt doubts whether this was such a ring, since kings and princes have been used to have larger for such purposes, than what are wore on the finger: by this it appears, that Pliny (y) was mistaken that there were no rings in and before the time of Troy:

and arrayed him in vestures of fine linen; of which there was the best sort in Egypt, and which great personages used to wear:

and put a gold chain about his neck; another badge of honour and dignity, see Dan_5:16.

K&D, "As an installation in this post of honour, the king handed him his signet-ring, the seal which the grand vizier or prime minister wore, to give authority to the royal

edicts (Est_3:10), clothed him in a byssus dress (שש, fine muslin or white cotton fabric),

(Note: See my Bibl. Antiquities, §17, 5. The reference, no doubt, is to the �σθ�τα

λινέην,�worn�by�the�Egyptian�priests,�which�was�not�made�of�linen,�but�of�the�frutex quem

aliqui gossipion vocant, plures xylon et ideo LINA inde facta xylina. Nec ulla sunt

eis candore mollitiave praeferenda. - Vestes inde sacerdotibus Aegypti gratissimae.�

Plin.�h.n.�xix.�1.)

and put upon his neck the golden chain, which was usually worn in Egypt as a mark of distinction, as the Egyptian monuments show (Hgst. pp. 30, 31).

BE�SO�, "Genesis 41:42-43. Pharaoh took off his ring — Which was both a token

of the highest dignity, and an instrument of the greatest power; and put it on

Joseph’s hand — Thereby giving him authority to make and sign what decrees he

thought fit in the king’s name. He made him ride in the second chariot — That he

might be known to be next to the king in dignity and power.

COKE, "Genesis 41:42. Pharaoh took off his ring— Thus he invested him with

authority; for rings were anciently worn by princes, not by way of ornament only,

but as a badge of their imperial dignity; and, as the royal signets, they descended to

their successors. Thus Alexander, when he found himself dying, took off his ring,

and gave it to Perdiccas, thus pointing him out for his successor. See Esther 3:10;

Esther 8:2. Vossius says, that Pharaoh gave this ring, both in token of the dignity to

which he preferred Joseph, and that he might seal letters and patents in the king's

name. The vesture of fine linen, wherewith he arrayed him, was also a token of his

exaltation, such linen being then only worn by princes, and people of the greatest

distinction.

ELLICOTT, "(42) His ring.—Heb., his signet ring. As decrees became law when

stamped with the royal signet, it was naturally the symbol of authority; and so with

us, at the formation of a ministry the great seal is formally delivered into the hands

of the highest legal personage in the realm, who is thus invested with power.

Vestures of fine linen.—The word used here is Egyptian, shesh, and signifies a kind

of flax from which linen of great fineness and whiteness was made. Much of the

dress of the Levitical priests was to be made of this flax, called in Hebrew byssus

(Exodus 39:28, &c.), In the East it is usual on all occasions of showing the royal

favour, to give changes of raiment: but there is here the further signification, that as

this fine white linen was the special dress of the king and the priests, the bestowal of

it indicated Joseph’s admission into the ruling classes of Egypt. Probably, as he

married a priest’s daughter, he was himself also previously enrolled among the

ranks of the priesthood.

A gold chain.—This also appears upon the monuments as one of the royal insignia.

Ancient necklaces of such exquisite workmanship have been discovered in Egypt,

that patterns copied from them are common now at the chief jewellers.

43 He had him ride in a chariot as his second-in-

command,[b] and people shouted before him,

“Make way[c]!” Thus he put him in charge of the

whole land of Egypt.

CLARKE, "He made him to ride in the second chariot - That which usually

followed the king's chariot in public ceremonies.

Bow the knee - abrech, which we translate bow the knee, and which we might אברך

as well translate any thing else, is probably an Egyptian word, the signification of

which is utterly unknown. If we could suppose it to be a Hebrew word, it might be

considered as compounded of אב ab, father, and רך rach, tender; for Joseph might

be denominated a father, because of his care over the people, and the provision he

was making for their preservation; and tender because of his youth. Or it may be

compounded of אב ab, father, and ברך barech, blessing, the latter ב beth being easily

lost in the preceding one; and Joseph might have this epithet as well as the other, on

account of the care he was taking to turn aside the heavy curse of the seven years of

famine, by accumulating the blessings of the seven years of plenty. Besides, father

seems to have been a name of office, and probably father of the king or father of

Pharaoh might signify the same as the king's minister among us; see on Genesis

45:8; (note). But if it be an Egyptian word, it is vain to look for its signification in

Hebrew.

GILL, "And he made him to ride in the second chariot which he had,.... By which it appeared that he was next to Pharaoh, but not above him; as kings were wont to have more chariots than one, those were distinguished by first, second, &c. being of greater state the one than the other, see 2Ch_35:24,

and they cried before him, bow the knee; that is, his guard that attended him, when he rode out in his chariot, called to the people, as they passed along, to bow the knee to Joseph, as a token of veneration and respect; or they proclaimed him "Abrech", which Onkelos paraphrases, this is the father of the king; and so Jarchi, who observes, that "Rech" signifies a king in the Syriac language; and this agrees with what Joseph

himself says, that God had made him a father to Pharaoh, Gen_45:8. Others render it a tender father; and the Targums of Jonathan and Jerusalem take in both senses,"this is the father of the king, (or let the father of the king live, so the Jerusalem,) who is great in wisdom, and tender in years:''though rather he may be so called, because he acted the part of a tender father to the country, in providing corn for them against a time of scarcity:

and he made him ruler over all the land of Egypt; appointed him to be governor of the whole land, and invested him with that office, and made him appear to be so, by the grandeur he raised him to.

JAMISO�, "they cried before him, Bow the knee— abrech, an Egyptian term, not referring to prostration, but signifying, according to some, “father” (compare Gen_45:8); according to others, “native prince” - that is, proclaimed him naturalized, in order to remove all popular dislike to him as a foreigner.

K&D, "He then had him driven in the second chariot, the chariot which followed immediately upon the king's state-carriage; that is to say, he directed a solemn

procession to be made through the city, in which they (heralds) cried before him ברך��(i.e., bow down), - an Egyptian word, which has been pointed by the Masorites according

to the Hiphil or Aphel of �רך�. In Coptic it is abork, projicere, with the signs of the

imperative and the second person. Thus he placed him over all Egypt. ונתון inf. absol. as a continuation of the finite verb (vid., Exo_8:11; Lev_25:14, etc.).

COKE, "Genesis 41:43. Ride in the second chariot— That is, in the chariot royal,

which belonged to the first person in the kingdom, after the monarch himself. Thus

Darius made his mother Sysigambis ride in the chariot next himself.

Bow the knee— There have been various opinions concerning the Hebrew word

abrac, here rendered bow the knee: but it seems very naturally and easily אברך

derived from ברך barec, to bless, in word and deed, spoken of God to man, or of

superiors to inferiors. As a noun, berec is the knee, from the strength and firmness

of that part of the body: hence, feeble or bending knees are frequently mentioned in

Scripture as marks of extreme weakness: and because the posture of kneeling was

used on a religious account, hence brec signified to bless, as man doth God, or an

inferior his superior; and therefore, to bow the knee, is emblematically to ascribe

strength and liability to him, and to do him all homage, and pay him all honour. See

Parkhurst.

ELLICOTT, "(43) In the second chariot.—The object of this procession was to

display Joseph to the people as their new governor. The Pharaoh, probably, took the

chief part in this parade, riding in the first chariot of state.

Bow the knee.—Heb., abrech. Canon Cook explains this as meaning rejoice, be

happy. It is in the imperative singular, and is addressed by the people to Joseph; for

it is said “they cried before him,” that is, the multitude, and not a herald. �aturally,

therefore, it is in the singular, as the vivat rex of the Middle Ages, or vive le roi now.

The similarity of sound with habrech, bow the knee, is a mere chance and as this

word also is singular, it must be addressed to Joseph, and not to the people.

44 Then Pharaoh said to Joseph, “I am Pharaoh,

but without your word no one will lift hand or

foot in all Egypt.”

CLARKE, "I am Pharaoh - The same as if he had said, I am the king; for Pharaoh was the common title of the sovereigns of Egypt.

GILL, "And Pharaoh said unto Joseph, I am Pharaoh,.... Or I am king, which the word Pharaoh signifies, as Josephus (z) says; and that this is not a proper name, but a title of office, seems plain from these words; and the sense either is, that though Pharaoh had raised Joseph to such high honour and dignity, yet he alone was king: or this he said to show his power and authority to do what he had done, and would stand by him, and support him in his office and grandeur:

and without thee shall not a man lift up his hand or foot in all the land of Egypt; which is to be taken not in a strict literal sense, but proverbially, signifying, that nothing should be done in the nation of any moment or importance, relating to political

affairs, but what was by his order and authority; the hands and feet being the principal instruments of action. The Targum of Jonathan is,"without thy word (or order) a man shall not lift up his hand to gird on armour, or his foot to mount a horse;''signifying thereby, that all things relating to war and peace should be altogether under his direction.

JAMISO�, "These ceremonies of investiture were closed in usual form by the king in council solemnly ratifying the appointment.

I am Pharaoh, and without thee, etc.— a proverbial mode of expression for great power.

K&D, "“I am Pharaoh,” he said to him, “and without thee shall no man lift his hand or foot in all the land of Egypt;” i.e., I am the actual king, and thou, the next to me, shalt rule over all my people.

BE�SO�, "Genesis 41:44. Without thee shall no man lift up his hand or foot — A

hyperbolical phrase, signifying that all the affairs of the kingdom should pass

through his hands. Only in the throne will I be greater than thou — It is probable

there were those about court that opposed Joseph’s preferment, which occasioned

Pharaoh so oft to repeat the grant, and with that solemn sanction, I am Pharaoh.

Hence, besides the honours just mentioned, he also gave him a new name, and such

a name as spoke the value he had for him, Zaphnath-paaneah, a revealer of secrets;

and he married him honourably to a priest’s, or rather, as the word also signifies, a

prince’s daughter. Thus where God had been liberal in giving wisdom and other

merits, Pharaoh was not sparing in conferring honours. �ow this preferment of

Joseph was, 1st, an abundant recompense for his innocent and patient suffering, a

lasting instance of the equity and goodness of Providence, and an encouragement to

all to trust in a good God; 2d, it was typical of the exaltation of Christ, with great

revealer of secrets, (John 1:18,) or, as some translate Joseph’s new name, the

Saviour of the world. The brightest glories of the upper world are upon him, the

highest trusts lodged in his hand, and all power given him both in heaven and earth.

He is gatherer, keeper, and disposer of all the stores of divine grace, and chief ruler

of the kingdom of God among men. The work of ministers is to cry before him, Bow

the knee; kiss the Son.

COKE, "Genesis 41:44. I am Pharaoh— That is, I reserve to myself only the title of

Pharaoh or King; thou shalt possess the whole power; or, rather, I am Pharaoh; I

retain the dignity, and first place, as king; thou shalt be absolute and independent of

all others but me. Some understand it as an oath; so true as I am Pharaoh, I swear

by my name and my sceptre.

45 Pharaoh gave Joseph the name Zaphenath-

Paneah and gave him Asenath daughter of

Potiphera, priest of On,[d] to be his wife. And

Joseph went throughout the land of Egypt.

CLARKE, "Zaphnath-paaneah - The meaning of this title is as little known as that

of abrech in the preceding verse. Some translate it, The revealer of secrets; others,

The treasury of glorious comfort. St. Jerome translates the whole verse in the most

arbitrary manner. Vertitque nomen ejus, et vocavit eum, lingua Aegyptiaca,

Salvatorem mundi. "And he changed his name, and called him in the Egyptian

language, The savior of the world." �one of the Asiatic versions acknowledge this

extraordinary gloss, and it is certainly worthy of no regard. The Anglo-Saxon nearly

copies the Vulgate: And named him in Egyptian, The healer of the world. All the

etymologies hitherto given of this word are, to say the least of them, doubtful. I

believe it also to be an Egyptian epithet, designating the office to which he was now

raised; and similar to our compound terms, Prime-Minister, Lord Chancellor, High-

Treasurer, Chief Justice, etc.

Asenath the daughter of Poti-pherah - There is no likelihood that the Poti-pherah

mentioned here is the same as the Potiphar who had purchased Joseph, and, on the

false accusations of his wife, cast him into prison. 1. The Scripture gives no

intimation that they were one and the same person. 2. Poti-pherah had children, and

Potiphar was an eunuch; See Clarke on Genesis 37:36; (note); for though eunuchs

often kept women, there is no proof that they had any issue by them.

Priest of On - For the signification of the word כהן cohen or priest, See Clarke on

Genesis 14:18; (note). On is rendered Heliopolis (the city of the sun) by the

Septuagint and Anglo-Saxon; and it is very likely that this Poti-pherah was

intendant of that nome or province, under Pharaoh.

Joseph went out over all the land - �o doubt for the building of granaries, and

appointing proper officers to receive the corn in every place, as Dr. Dodd has very

properly conjectured.

GILL, "And Pharaoh called Joseph's name Zaphnathpaaneah,.... Which, according to the paraphrase of Onkelos, signifies one to whom hidden things are revealed; or, as Jonathan, a revealer of secrets; and so most of the Jewish writers explain it; and which seems to be given him from his interpreting Pharaoh's dreams, and revealing what was hereafter to come to pass. The word is only used in this place, at least the latter part of it and Aben Ezra confesses his ignorance of it, whether it is an Egyptian word or not; Kircher (a) most asserts it, and says it signifies a prophet (or foreteller) of future things. Though some think the first part of the name has some respect to the Egyptian idol Baal Zephon, Exo_14:2, and that, in this new name Pharaoh gave Joseph upon his promotion, he inserted the name of his god, as Nebuchadnezzar, when he gave new names to Daniel and his comparisons, Dan_1:7,

and he gave him to wife Asenath the daughter of Potipherah; not the same with Potiphar, Joseph's master, as Jarchi says, not only their, names differ, but also their offices; nor would Joseph, it is imagined, marry the daughter of such a woman, so wicked as his mistress was, and had so much abused him, and been the cause of all his troubles; nor was this Asenath the daughter of Dinah by Shechem, as some Jewish writers (b) assert, whom Potiphar's wife, having no child, brought up as her own, which is not at all probable; but an Egyptian woman, the daughter of the person before named: who was

priest of On: the same with Aven; See Gill on Eze_30:17; and which in Ptolemy (c) is called Onii, about twenty two miles from Memphis, and said to be the metropolis of the "Heliopolitan home"; and has been since called "Heliopolis", as it is here in the Septuagint version, which signifies the city of the sun, and is the same with Bethshemesh, the house of the sun, Jer_43:13; where, as Herodotus (d) says, the sun was worshipped, and sacrifice offered to it, and the inhabitants of this place are by him said to be the wisest and most rational of the Egyptians (e); here Potipherah, Joseph's father-in-law, was "priest"; and Strabo (f) says, at Heliopolis we saw large houses, in which the priests dwelt; for here especially of old it was said, that this was the habitation of priests, of philosophers, and such as were given to astronomy: the Septuagint version and Josephus (g) call this man Petephre; and an Heathen writer (h), Pentephre, a priest of Heliopolis; which a very learned man (i) says, in the Egyptian tongue, signifies a priest of the sun; and so Philo says (k), that Joseph married the daughter of a famous man in

Egypt, who had the priesthood of the sun. But the word may as well be rendered "prince" (l), as it is when there is nothing to determine its sense otherwise, as there is none here; and it is more likely, that Pharaoh should marry his prime minister into the family of one of his princes than of his priests; this seems to be more agreeable to the high rank that Joseph was raised to, as well as more suitable to his character as a worshipper of the true God, who would not choose to marry the daughter of an idolatrous priest: though, according to Diodorus Siculus (m), the Egyptian priests were second to the king in honour and authority, and were always about him, and were of his council; and Aelianus, says (n), that formerly with the Egyptians the judges were priests, and the eldest of them was a prince, and had the power of judging all; and even Sethon, king of Egypt, was a priest of Vulcan: whether this prince or priest was of the king's family, or whether the kings of Egypt had a power to dispose of the daughters of their subjects, especially of their priests or princes when dead, is not certain: perhaps no more, as Bishop Patrick observes, is meant, than that Pharaoh made this match, and which was a mark of great honour and affection to Joseph; and which, if even disagreeable to him, being an idolater, he could not well refuse:

and Joseph went out over all the land of Egypt; either the name and fame of him, as Aben Ezra interprets it, see Mat_4:24; or rather he himself went forth in all his grandeur before related, and took a tour, throughout the whole land to observe the fruitfulness of it, and make choice of proper places to lay up his intended stores.

JAMISO�, "Zaphnath-paaneah— variously interpreted, “revealer of secrets”; “saviour of the land”; and from the hieroglyphics, “a wise man fleeing from pollution” -that is, adultery.

gave him to wife Asenath, the daughter of— His naturalization was completed by this alliance with a family of high distinction. On being founded by an Arab colony, Poti-pherah, like Jethro, priest of Midian, might be a worshipper of the true God; and thus Joseph, a pious man, will be freed from the charge of marrying an idolatress for worldly ends.

On— called Aven (Eze_30:17) and also Beth-shemesh (Jer_43:13). In looking at this profusion of honors heaped suddenly upon Joseph, it cannot be doubted that he would humbly yet thankfully acknowledge the hand of a special Providence in conducting him through all his checkered course to almost royal power; and we, who know more than Joseph did, cannot only see that his advancement was subservient to the most important purposes relative to the Church of God, but learn the great lesson that a Providence directs the minutest events of human life.

K&D, "But in order that Joseph might be perfectly naturalized, the king gave him an Egyptian name, Zaphnath-Paaneah, and married him to Asenath, the daughter of Potipherah, the priest at On. The name Zaphnath-Paaneah (a form adapted to the

Hebrew, for Ψονθοµφανήχ lxx; according to a Greek scholium, σωτ�ρ κόσµον, “salvator mundi” (Jerome), answers to the Coptic P-sote-m-ph-eneh, - P the article, sote salvation, m the sign of the genitive, ph the article, and eneh the world (lit., aetas, seculum); or perhaps more correctly, according to Rosellini and more recent Egyptologists, to the Coptic P-sont-em-ph-anh, i.e., sustentator vitae, support or sustainer of life, with reference to the call entrusted to him by God.

(Note: Luther in his version, “privy councillor,” follows the rabbinical explanation,

which was already to be found in Josephus (Ant. ii. 6, 1): κρυπτ£ν ε¤ρετής,�fromצפנת��=�

צפנות occulta,�andפענח� revelator.)

Asenath, ¦σενέθ (lxx), possibly connected with the name Neith, the Egyptian Pallas.

Poti-Phera, Πετεφρ� (lxx), a Coptic name signifying ille qui solis est, consecrated to the

sun (φρη with the aspirated article signifies the sun in Memphitic). On was the popular

name for Heliopolis (¨λιούπολις, lxx), and according to Cyrill. Alex. and Hos_5:8signifies the sun; whilst the name upon the monuments is ta-Râ or pa-Râ, house of the sun (Brugsch, Reisebericht, p. 50). From a very early date there was a celebrated temple of the sun here, with a learned priesthood, which held the first place among the priests' colleges of Egypt (Herod. 2, 3; Hengst. pp. 32ff.). This promotion of Joseph, from the position of a Hebrew slave pining in prison to the highest post of honour in the Egyptian kingdom, is perfectly conceivable, on the one hand, from the great importance attached in ancient times to the interpretation of dreams and to all occult science, especially among the Egyptians, and on the other hand, from the despotic form of government in the East; but the miraculous power of God is to be seen in the fact, that God endowed Joseph with the gift of infallible interpretation, and so ordered the circumstances that this gift opened the way for him to occupy that position in which he became the preserver, not of Egypt alone, but of his own family also. And the same hand of God, by which he had been so highly exalted after deep degradation, preserved him in his lofty post of honour from sinking into the heathenism of Egypt; although, by his alliance with the daughter of a priest of the sun, the most distinguished caste in the land, he had fully entered into the national associations and customs of the land.

COKE, "Genesis 41:45. Zaphnath-paaneah— The most probable interpretation of

these words, is the revealer of secrets: the Chaldee targum has it, the man to whom

secrets are revealed. And of the Greek versions cited in the Hexapla, one renders the

words, a man that knoweth secrets; another, one to whom futurity is revealed; and a

third, one to whom God hath revealed hidden things. St. Jerome asserts, that it

signifies no less than the Saviour of the world; salvatorem mundi, as the Vulgate has

it. Houbigant, who understands the Hebrew at least better, renders it arcanorum

explanatorem, an explainer of secrets. It was a custom among the Eastern

monarchs, to give new names to such foreigners as were inrolled among their

subjects: thus did the king of Babylon to Daniel and his associates. It is usual with

the Mogul, at this very day, when he invests a person with an office, to give him a

name significant of some quality belonging to him.

Asenath, the daughter of Poti-pherah— A different person from Potiphar, though

some have strangely confounded them. This person was priest of On, or Heliopolis,

a city in the eastern part of AEgypt, situated between the �ile and the Arabian

gulph, in the land of Goshen. An annual festival was celebrated here in honour of

the sun, whence it was called by the Greeks heliopolis, that is, the city of the sun. It

is thought to be the same with that which is called Aven, Ezekiel 30:17 and Ir-heres,

Isaiah 19:18 a name of the like import, though we render it, the city of destruction:

at present it is called Damietta. "Antiquity celebrates On, or Heliopolis," says

Bishop Warburton, "as a nursery of the most learned and wise colleges of priests.

Strabo tells us, they were famed for their skill in astronomy; and what more

probable, than that the priests of the sun would devote themselves to the study of

that system over which this god was supposed to preside. Pharaoh, therefore,

consulted Joseph's interest in this match; for the administration being in the hands

of the priests, they would hardly have borne with Joseph, a stranger, had he not

thus been joined in alliance with them." See Warb. Div. Leg.

Priest of On— The Hebrew word rendered priest, signifies also a prince; one who

ministers or presides either in things sacred or civil. In the former sense it occurs,

ch. Genesis 14:18. (Melchizedek priest of the most high GOD) and in various other

places. In the other sense it occurs, 1 Chronicles 18:17. The sons of David were chief

about the king, that is, they were his principal officers of state, as it is explained 2

Samuel 8:18. Anciently the priests were the premiers of all AEgypt, and the kings

themselves were taken from their order. Shuckford infers, from this passage, that

the AEgyptians at this time could not be very [or, universally] corrupt in their

religion, or Joseph would not have married into the family of one of their priests,

which coincides with a sentiment we have before advanced on Genesis 41:38. The

authors of the Universal History observe, that as it is not likely that Joseph should

so soon have forgotten his religion as to have married the daughter of an

uncircumcised person, whether prince or priest, on the one hand; and, on the other,

Poti-pherah could not but be desirous to purchase so advantageous an alliance at

any rate; this might have given the former a fair opportunity of introducing

circumcision into the family of the latter: and thence by degrees among all the

AEgyptian priests and laity.

Joseph went out— That is, took a progress through the whole kingdom, to build his

granaries, and appoint proper officers for the reception of the corn in every place.

REFLECTIO�S.—1. Joseph adds his advice to his interpretation, evincing his

consummate wisdom in both: to improve the years of plenty, and, under faithful

inspectors, to lay up provision against the years of famine. �ote; (1.) There is a day

coming, against which we shall have abundant need to provide. All the grace we can

get, will be no more than we shall need. (2.) Provision for approaching danger must

be immediate. We, who have so little time to spend, have none to lose.

2. Pharaoh is highly pleased with the advice, and on the spot resolves to follow it. He

extols the wisdom of Joseph, and from conviction of his interest with God and of the

superiority of his genius, advances him to the honourable post of governor of the

whole land. To him the trust is committed, to provide against the famine he predicts.

He is solemnly installed. The ring from his finger, and his second chariot bestowed

on Joseph, proclaim the favour of the king, and the dignity of the minister; while

they cry before him, Bow the knee! And to all his other honours are added, a noble

alliance with the daughter of Poti-pherah, and a new name, Zaphnath-paaneah, The

revealer of secrets. What a change hath a day brought forth! the morning saw him a

prisoner in distress; the noon beheld him apparelled as a king, and chief of all the

land of AEgypt. Patient suffering will certainly one day thus be crowned with glory.

�ote; (1.) It is as honourable to the prince, as happy for the people, when those are

preferred, in whom the Spirit of God is. (2.) Herein Joseph resembles the Lord of

Glory: exalted from his prison of death to the right hand of God, the concerns of

heaven and earth are entrusted to him alone; and angels, principalities, and powers

bow before him.

ELLICOTT, "(45) Zaphnath-paaneah.—This word also is Egyptian, and,

fortunately, there is no Hebrew word of similar sound to suggest a false meaning.

Canon Cook shows that it means “food of life,” or “food of the living.” The LXX.

have Psonthom-phanek, which Jerome, on the authority of the Jews in Egypt,

translates “saviour of the world.” By “the world,” would be meant the living, as in

Canon Cook’s explanation, which, in the sense of “he who feeds the world,” or “the

living,” is the best exposition yet given. There is no authority for the supposition

that the name means “revealer of secrets.”

Asenath.— ◌n Egyptian word signifying the “favourite of �eith,” the Egyptian

Minerva.

Potipherah.—See �ote on Genesis 39:1.

On.—This is also an Egyptian word, signifying the sun, whence in Hebrew the name

of this city was Bethshemesh, house of the sun; in Greek, Heliopolis; and in Latin,

Oppidum Solls. It was famous for its temple of Ra, the sun, destroyed at an early

period by the Persians, but still remarkable for its ruins, among which is an obelisk

covered with hieroglyphics of extreme antiquity. Several of the obelisks now at

Rome were brought by the emperor Caligula from this spot. It is situated about six

miles north-east of Cairo.

A difficulty has been felt by some in a Hebrew shepherd being thus described as

marrying the daughter of a priest of the sun; and also that Joseph, a worshipper of

the One God, should ally himself with an idolater. But the elevation of a slave to

high rank is not an uncommon occurrence in the East, especially as he might be of

as good birth and education as his owner, slaves being obtained either by

kidnapping, or by war. And a slave so raised to power, would not be likely to oppose

his benefactor, nor would even a high priest refuse a daughter to the king’s

favourite, especially if, as appears to have been the case, he had first been raised to

the priesthood. Joseph too, would rightly regard the whole matter as providential,

and though he might not know for what exact purpose, as regards his race, he was

thus exalted, there was noble work for him to do in saving Egypt from perishing by

famine. The narrative throughout represents him as remaining true to the religion

of his family (Genesis 41:51-52; Genesis 42:18; Genesis 43:29; Genesis 45:5; Genesis

45:7-9; Genesis 48:9; Genesis 1:19-20; Genesis 1:24), but probably, on public

occasions he would be required to attend at the religious solemnities of the Egyptian

gods. We must remember, however, that their worship had not degenerated as yet

into the miserable idolatry of later times, and that the Egyptian creed contained

much primזval truth, though in a corrupted form. Pharaoh himself, in Genesis

41:38-39, speaks as one that acknowledged a supreme God, and Joseph throughout

freely used to him the name of Elohim. As for Asenath, no doubt Joseph would

teach her higher views of the Deity, and make her acquainted with the religious

hopes and destinies of the Abrahamic race.

The possibility, however, of a foreigner attaining to high rank in Egypt, is

demonstrated by the story of Saneha, translated in Records of the Past, vol. vi., pp.

131-150. It belongs to the reign of Amenemha I., a king of the twelfth dynasty, and

represents Saneha as entering Egypt in the dress of a herbseller, but in time he

marries there the eldest daughter of a local king, has a large landed estate given

him, “which abounded in wines more than in water,” and, finally, is sent for by

King Amenemha, and raised to such high rank, as to be clad in “garments of kingly

attire,” and on his going to the royal palace “the king’s children attend him,

proceeding even unto the great gates.” This curious evidence, which is even a little

older than the time of Joseph, proves that there is nothing unusual or improbable in

his exaltation.

46 Joseph was thirty years old when he entered

the service of Pharaoh king of Egypt. And Joseph

went out from Pharaoh’s presence and traveled

throughout Egypt.

CLARKE, "Joseph was thirty years old - As he was seventeen years old when he

was sold into Egypt, Genesis 37:2, and was now thirty, he must have been thirteen

years in slavery.

Stood before Pharaoh - This phrase always means admission to the immediate

presence of the sovereign, and having the honor of his most unlimited confidence.

Among the Asiatic princes, the privilege of coming even to their seat, of standing

before them, etc., was granted only to the highest favorites.

GILL, "And Joseph was thirty years old when he stood before Pharaoh king of Egypt,.... Interpreting his dreams, and had such honour conferred upon him as to be made his prime minister; from whence it appears that Joseph had now been thirteen years in Egypt, partly in Potiphar's house, and partly in prison, since he was seventeen years of age when he was sold thither, see Gen_37:2,

and Joseph went out from the presence of Pharaoh; from standing before him, and ministering to him as his counsellor and chief statesman, or he went out from his

court and palace for a while:

and went throughout all the land of Egypt: this seems to be a second tour; before he went to survey the land, and pitch upon the most proper places for granaries to lay up store of corn in; and now he went through it, to gather in and give directions about it, and see it performed, for the years of plenty were now begun.

HE�RY 46-54, "Observe here, I. The building of Joseph's family in the birth of two sons, Manasseh and Ephraim, Gen_41:50-52. In the names he gave them, he owned the divine Providence giving this happy turn to his affairs, 1. He was made to forget his misery, Job_11:16. We should bear our afflictions when they are present as those that know not but Providence may so outweigh them by after-comforts as that we may even forget them when they are past. But could he be so unnatural as to forget all his father's house? He means the unkindness he received from his brethren, or perhaps the wealth and honour he expected from his father, with the birthright. The robes he now wore made him forget the coat of divers colours which he wore in his father's house. 2. He was made fruitful in the land of his affliction. It had been the land of his affliction, and in some sense it was still so, for it was not Canaan, the land of promise. His distance from his father was still his affliction. Note, Light is sometimes sown for the righteous in a barren and unlikely soil; and yet if God sow it, and water it, it will come up again. The afflictions of the saints promote their fruitfulness. Ephraim signifies fruitfulness, and Manasseh forgetfulness, for these two often go together; when Jeshurun waxed fat, he forgot God his Maker.

II. The accomplishment of Joseph's predictions. Pharaoh had great confidence in the truth of them, perhaps finding in his own mind, beyond what another person could, an exact correspondence between them and his dreams, as between the key and the lock; and the event showed that he was not deceived. The seven plenteous years came (Gen_41:47), and, at length, they were ended, Gen_41:53. Note, We ought to foresee the approaching period of the days both of our prosperity and of our opportunity, and therefore must not be secure in the enjoyment of our prosperity nor slothful in the improvement of our opportunity; years of plenty will end, therefore, Whatever thy hand finds to do do it; and gather in gathering time. The morning cometh and also the night(Isa_21:12), the plenty and also the famine. The seven years of dearth began to come,Gen_41:54. See what changes of condition we are liable to in this world, and what need we have to be joyful in a day of prosperity and in a day of adversity to consider, Ecc_7:14. This famine, it seems, was not only in Egypt, but in other lands, in all lands, that is, all the neighbouring countries; fruitful lands are soon turned into barrenness for the iniquity of those that dwell therein, Psa_107:34. It is here said that in the land of Egypt there was bread, meaning probably, not only that which Joseph had bought up for the king, but that which private persons, by his example, and upon the public notice of this prediction, as well as by the rules of common prudence, had laid up.

JAMISO�, "Joseph was thirty years old when he stood before Pharaoh—seventeen when brought into Egypt, probably three in prison, and thirteen in the service of Potiphar.

went out ... all the land— made an immediate survey to determine the site and size

of the storehouses required for the different quarters of the country.

K&D, "Joseph was 30 years old when he stood before Pharaoh, and went out from him and passed through all the land of Egypt, i.e., when he took possession of his office; consequently he had been in Egypt for 13 years as a slave, and at least three years in prison.

CALVI�, "46.And Joseph was thirty years old. For two reasons Moses records the

age at which Joseph was advanced to the government of the kingdom. First, because

it is seldom that old men give themselves up to be governed by the young: whence it

may be inferred that it was by the singular providence of God that Joseph governed

without being envied, and that reverence and majesty were given him beyond his

years. For if there was danger lest Timothy’s youth should render him contemptible,

Joseph would have been equally exposed to contempt, unless authority had been

divinely procured for him. And although he could not have obtained this authority

by his own industry, yet it is probable that the extraordinary virtues with which

God had endowed him, availed not a little to increase and confirm it. A second

reason for noting his age is, that the reader may reflect on the long duration of the

sufferings with which he had been, in various ways, afflicted. And however humane

his treatment might have been; still, thirteen years of exile, which had prevented his

return to his father’s house, not merely by the bond of servitude, but also by

imprisonment, would prove a most grievous trial. Therefore, it was only after he

had been proved by long endurance, that he was advanced to a better state. Moses

then subjoins, that he discharged his duties with diligence and with most punctual

fidelity; for the circuit taken by him, which is here mentioned, was a proof of no

common industry. He might, indeed, have appointed messengers, on whose

shoulders he could have laid the greater part of the labor and trouble; but because

he knew himself to be divinely called to the work, as one who had to render an

account to the divine tribunal, he refused no part of the burden. And Moses, in a

few words, praises his incredible prudence, in having quickly found out the best

method of preserving the corn. For it was an arduous task to erect storehouses in

every city, which should contain the entire produce of one year, and a fifth part

more. (163) This arrangement was also not less a proof of sagacity, in providing that

the inhabitants of any given region should not have to seek food at a distance.

Immediately afterwards his integrity is mentioned, which was equally deserving of

praise; because in the immense accumulation which was made, he abstained from all

self-indulgence, just as if some humble office only, had been assigned to him. But it

is to the praise of both these virtues that, after he has collected immense heaps, he

remits nothing of his wonted diligence, until he has accomplished all the duties of

the office which he had undertaken. The ancient proverb says, “Satiety produces

disgust,” and in the same manner abundance is commonly the mother of idleness.

Whence, therefore, is it, that the diligence of Joseph holds on its even course, and

does not become remiss at the sight of present abundance, except because he

prudently considers, that, however great the plenty might be, seven years of famine

would swallow it all up? He manifested also his fidelity, and his extraordinary care

for the public safety, in this, that he did not become weary by the assiduous labor of

seven years, nor did he ever rest till he had made provision for the seven years

which still remained.

BE�SO�, "Genesis 41:46. Joseph was thirty years old — So that his life had been a

life of humiliation and suffering for about thirteen years. But the season of peculiar

and great affliction, whereby his faith and patience, and all his graces, had been

tried to the uttermost, had prepared him for his subsequent exaltation, which was of

much longer duration, even for the space of eighty years. His age may also, perhaps,

be mentioned here, to signify that his great wisdom, when he stood before Pharaoh,

was not the fruit of long and large experience, but was the singular gift of God.

COFFMA�, "Verses 46-53

"And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And

Joseph went out from the presence of Pharaoh, and went throughout all the land of

Egypt, And in the seven plenteous years the earth brought forth handfuls. And he

gathered up all the food for seven years which were in the land of Egypt, and laid

up the food in the cities: the food of the field, which was round about every city, laid

up he in the same. And Joseph laid up grain as the sand of the sea, very much, until

he left off numbering; for it was without number. And unto Joseph were born two

sons before the years of famine came, whom Asenath, the daughter of Potiphera

priest of On, bare unto him. And Joseph called the name of the first-born

Manasseh: For he said, God hath made me forget all my toil, and my father's house.

And the name of the second called he Ephraim: For God hath made me fruitful in

the land of my affliction. And the seven years of plenty, that were in the land of

Egypt, came to an end."

The mention of "all the food of the seven years" (Genesis 41:48) means "all the food

under consideration," namely, the double tithe, or one-fifth that had been appointed

to be stored up.

"Made me forget ... all my father's house ..." was memorialized in the meaning of

Manasseh, Joseph's first-born. And Calvin censured Joseph for this,[20] to which

judgment many scholars object, but there appears to be justification for Calvin's

view. The name which Joseph here used for God, was [~'Elohiym], the great

Creator-God, and not Jehovah, the God of the covenant, thus leaving the impression

that Joseph may have, at the moment, been drifting away from the stern

implications of the holy covenant name for God. Surely, his marriage with a pagan

princess was not in keeping with that covenant. However it was, the terrible years of

famine were about to begin, and during the rigors of those years, and his eventual

reunion with his family, all of his old faith in the blessed covenant was renewed.

And, on his deathbed he requested that when Israel entered Canaan, they would

carry his bones with them (Genesis 50:26).

COKE, "Genesis 41:46. Joseph was thirty years old— He was seventeen years old

when he was sold into AEgypt, and consequently had been thirteen years in slavery

when he stood before Pharaoh, an eastern phrase expressing his advancement; for

the great counsellors and ministers alone were admitted into the interior parts of the

eastern kings' palaces, to stand before them, Daniel 1:19 and to see the king's face,

Esther 1:14. The sacred historian remarks this, 1st, To make us sensible that the

consummate wisdom of Joseph, at so early a period of life, was a work of the Holy

Spirit: 2nd, To exalt the Divine Goodness, which recompensed the troubles he

suffered for thirteen years, by a long prosperity of fourscore.

LA�GE, " Genesis 41:46-53. Joseph’s management of the harvest during the seven

years of plenty, and his blessing of children.—And Joseph was thirty years old.—

The summary account, Genesis 41:45, and Joseph went out, is here given more

specifically. Knobel does not seem to know what to make of this mode of Biblical

representation, in which it resumes a former assertion for the purpose of making

specifications. He calls upon the reader to note “that this had been already said,

Genesis 41:45.” As the dreams are fulfilled, so Joseph fulfils his calling. His mode of

proceeding is clearly stated. In the cities of the different districts storehouses are

built, in which is to be laid up the fifth part of the harvest.—Manasseh.—In this

name is expressed the negative effect of his exaltation: God has freed him from the

painful remembrance of his sufferings, and from all angry recollections of his

father’s house. The name Ephraim expresses, on the contrary, the positive

consequence. It is a double happiness on a dark foil, as though he had said: In the

land of my wretchedness there is first, deliverance, second, a raising to honor.

7. The seven years of dearth, the famine, and the selling of the grain. On the

frequent occurrence of famines in Egypt and the adjacent northern countries, see

Keil, p258. For particulars see Hengstenberg, and extracts by Schrצder, p590.—And

all countries.—The countries adjacent to Egypt, and especially Palestine. Aside from

the fact that Egypt, in early times, was a granary for the neighboring countries, and

that they, therefore, suffered also from every famine that came upon it, it is a thing

to be noticed that the rain-season of these lands, as well as the rising of the �ile, was

conditioned on northern rainy winds.

CO�STABLE, "Verses 46-57

The notation of the birth of Joseph"s sons Isaiah , of course, very significant in view

of God"s purposes concerning Abraham"s family ( Genesis 41:50-52). Joseph

acknowledged God"s goodness to him in naming both his sons. An allusion to the

blessing aspect of the patriarchal promises occurs in Genesis 41:49.

"If the name of Joseph"s first son (Manasseh) focuses on a God who preserves, the

name of Joseph"s second son (Ephraim) focuses on a God who blesses." [�ote:

Hamilton, The Book . . . Chapters18-50 , p512.]

Some readers of Genesis have wondered why Joseph did not inform Jacob of his

welfare quickly since he must have realized that Jacob would have worried about

his disappearance. In naming Prayer of Manasseh , Joseph said God had enabled

him to forget all (his troubles in) his father"s household ( Genesis 41:51). Perhaps

Joseph did not try to contact Jacob because he thought his father had set him up for

what happened to him at Dothan. [�ote: Marc Shapiro, "The Silence of Joseph,"

Journal of Reform Judaism36:1 (Winter1989):15-17.] This seems very unlikely to

me since Jacob"s sorrow over Joseph"s apparent death seems genuine. Perhaps

Joseph did not try to contact Jacob because, through the remarkable events by

which God exalted him, he came to realize that God would fulfill the rest of His

promises contained in his dreams. [�ote: Delitzsch, 2:306; Waltke, Genesis , p535.]

He may have concluded that his best course of action would be to continue to let

God take the initiative as He had done so consistently in his life to that time. Joseph

had evidently come to trust God in place of his father. In this sense he had forgotten

his father"s household.

""Forget" does not mean here "not remember" but rather to have something no

longer (cf. Job 39:17; Job 11:16. See, too, the Arabic proverb, "Whoever drinks

water from the �ile forgets his fatherland if he is a foreigner"). The phrase refers,

therefore, more to an objective external fact than to a subjective, psychological

process." [�ote: von Rad, p379.]

One might say that for Joseph life in Canaan was a closed chapter of his life. [�ote:

Cf. Mathews, Genesis 11:27-50:26 , p766.]

"Just as Adam is seen in the Creation account as dependent on God for his

knowledge of "good and evil," so Joseph also is portrayed here in the same terms ...

Just as Adam is made God"s "vicegerent" to rule over all the land, so similarly

Joseph is portrayed here as the Pharaoh"s "vicegerent" over all his land ( Genesis

41:40-43). As Adam was made in God"s image to rule over all the land, so the king

here gave Joseph his "signet ring" and dressed him in royal garments ( Genesis

41:42). The picture of Joseph resembles the psalmist"s understanding of Genesis

1when, regarding that passage, he writes, "[You have] crowned him with glory and

honor./ You made him ruler over the works of your hands;/ you put everything

under his feet" ( Psalm 8:5-7). Just as God provided a wife for Adam in the garden

and gave man all the land for his enjoyment, so the king gave a wife to Joseph and

put him over all the land ( Genesis 41:45)....

"The picture of Joseph, then, looks back to Adam; but more, it looks forward to one

who was yet to come. It anticipates the coming of the one from the house of Judah to

whom the kingdom belongs (cf. Genesis 49:10). Thus in the final shape of the

narrative, the tension between the house of Joseph and the house of Judah, which

lies within many of these texts, is resolved by making the life of Joseph into a picture

of the one who is to reign from the house of Judah." [�ote: Sailhamer, " Genesis ,"

p242. See also idem, The Pentateuch . . ., p215.]

God controls the fortunes of nations to protect and provide for His covenant people.

PARKER, "Joseph"s Elevation

Genesis 41:46

Joseph was about seventeen years of age when he went out, at his father"s request,

to make inquiry concerning the well-being of his brethren. We find from the text

that he was now thirty years old. Think of thirteen years being required for the

fulfilment of a dream! The Lord counteth not time as men count it. He sitteth upon

the circle of eternity. He seems to be always at leisure: though doing everything, to

be doing nothing. A thousand years in his sight are but as yesterday, and all time is

but as a watch in the night. But what about the effect of this long suspense upon the

mind of the dreamer himself? It is hardly any comfort to us to know that God can

afford to wait centuries and millenniums for the fulfilment of his purposes. There is

another, there is a weaker side to this great question of the dreamer. Here is a young

man exiled from his lather"s presence and the comforts of his home; labouring

under the vilest imputations and the gravest suspicions; wasting, as it appears to us,

thirteen prime years of his life. What about this waiting on the part of God, so far as

Joseph is concerned? See, for example, how likely it was to discourage his faith in

things spiritual. The youth had a dream, a vision, granted him as he believed of

God; and yet through thirteen years his dream takes no shape, his vision is but a

spectre of the memory—not a grand ruling fact of the life. Mark how his faith comes

down accordingly. He reasons thus with himself: "Up to this time I have had faith in

the God of my fathers. I have believed that dream and vision, strange token and

wonderful signal, all meant something in the Divine providence and government of

the world. I thought my own dream had a great meaning in it: but I waited twelve

months and nothing came of the dream; and twelve months more, and my vision

was as nothing; and another year, and I have suffered nothing but ill-treatment,—

and all this ill-treatment has come to me through this very dream of mine. Verily, it

was but a vexatious nightmare; or, if a vision of God, it was sent to mock my

ambition and to destroy my peace."

If the young man had run off into some such soliloquy as that, he would be a very

mighty man who could justly rebuke him for taking that view of the affairs which

constituted so large a portion of his life. It is so with ourselves, my brethren. There

are many things which conspire to destroy our faith in the invisible, the spiritual,

the eternal. There are daily occurrences which teach us that there is something

higher than matter; yet there are things occurring around us which are perpetually

rebuking our trust in the distant, the intangible, the spiritual, the Divine. And who

are we, that we should speak to men who for thirteen years have been groaning

under heavy burdens, and chide them, as if all the while they ought to have been

musical, bright with Divine hope and beauty, and not sad and heavy-hearted,

mournful and pathetic in tone? We should look at such things seriously, with

consideration. It is a terrible thing for some men to believe in God! It takes the

whole stress of their nature, and all the help which can come of their personal

history and their family traditions, to bind them to the belief that, after all, though

God is taking a long time to fulfil their dream, yet he is working it out, and in his

own good hour he will show that not a moment has been lost, that all the dozen

years or mote have been shaped into a peculiar and bright benediction.

Then look at the inferential rectitude of his brethren. Joseph might have turned in

upon himself in some such way as this: "Though my brethren dealt very harshly

with me, yet they had keener and truer insight into this business than I had. They

saw that I was the victim of a piece of foolish fanaticism. I thought I was

interpreting to them a dream of Heaven, a vision of God. When I told my dream

they mocked me; they visited me with what appeared to be evil treatment. But now

that I have had thirteen years of disappointment, vexatious delay, and all the

consequent embitterment of spirit, my brethren were right after all. They might not

have taken, perhaps, the very best method of showing that they were right; yet now

I forgive them, because they were right on the main issue, and they were called of

God to chide my fanaticism, my imbecility and folly." Well, there is a good deal of

sound sense in that monologue. It does appear as if the brethren were right and

Joseph was wrong. The brethren can turn to thirteen years" confirmation of their

view of Joseph"s dream. They could say: "Where are his dreams now? He had a

vision of greatness. All the sheaves in the field were to bow down to his sheaf, and all

the stars were to make obeisance to him as the central sun. Where are his dreams

now?" It is even so with ourselves. There are views of life which I get that impress

upon me this conclusion:—Bad men are right after all. There are what are called

"facts," which go dead against the good man"s faith and the holy man"s prayer.

There are men today who can tell you that they have prayed and struggled and

fought and endured, and for twelve years nothing has come of their holy patient

waiting upon God,—nothing that is worthy of being set against the stress under

which they have suffered, the discipline that has pained them, the

misunderstandings which have troubled and tormented their lives. There have,

indeed, been little flecks of light upon their daily course; there have been little

compliments and social courtesies; but, putting all these things together, they are

not worthy to be named in comparison with the poignant anguish that their souls

have endured. Yet will not history be to us a tone without language, a messenger

without a message, a wasted thing, if we do not learn from this incident that if we

have waited twelve years, yet, in the thirteenth, God may open the windows of

heaven and pour out upon us a blessing that there shall not be room to contain? It is

not easy to wait. It does not suit our incomplete nature to tarry so long. But we fall

back upon history, which is God interpreted, and we find in that an assurance that

when the heart is right, the outward circumstances shall be shaped and directed to

our highest advantage.

Some men"s dreams do take a long time to fulfil. The butler and the baker"s

dreams were fulfilled in three days. But what was there in their dreams? Everything

depends upon the vision we have had of God. If we have had a butler"s dream we

shall have a butler"s answer. If we have had such a dream as a great nature only

can dream, then God must have time to work out his purposes. Joseph is not the

only man who has suffered for his dreams. God oftentimes punishes us by making

dreamers of us. Some men would be thankful today if they could close nine-tenths of

their sensibility,—if they could become leathern or wooden, to a large extent. This

power of feeling—of feeling everything to be Divine, and to have a Divine meaning

in it: this power of seeing beyond the visible right into the unseen: this power of

dreaming and forecasting the future—brings with it severe pains and terrible

penalties. Here is a man who dreams of the amelioration of his race. He will write a

book, he will found an institution, he will start certain courses of thinking, he will

seek to reverse the thought of his contemporaries and turn it all into a directly

opposite channel. He sees the result of all this. He tells his dream, and men laugh at

him. They say, "It is just like him, you know. He is a very good sort of Prayer of

Manasseh , but there is a great deal of fanaticism in him. He has always got some

new scheme, and some very beautiful vision floating before him." And men who

never dreamed—except it was that their wretched little house was being broken

into—feel called upon to snub him with their contempt, and to avoid him as a man

who is too good or too clever for this poor common world. What are we to make of

history, if we do not get out of it this lesson?—that there are dreams which God

gives, and there are dreams which take a long time to fulfil. We do not make

history—we interpret it. God causes the facts to transpire, and he says to us, "Be

wise, be understanding: draw the right inferences from these circumstances." But

was it worth waiting thirteen years for? A good deal will depend upon the answer

we give to that inquiry. Is there nothing worth waiting thirteen years for? Some men

require twenty-five years" hard, good schooling before they are quite as they ought

to be. Other men may require only two days, and they are as sharp and clear as any

scholar need be. Others require thirteen years on the treadmill, thirteen years"

discipline and scourging, thirteen years" weaning from old affections and old

associations. Observe, God was now training a spoiled child, and spoiled children

cannot be drilled and put right in two hours. Some of us have been spoiled in

various ways. Some with excess of goodness, and some with excess of harshness, it

may be,—yet spoiled. Our nature has got a twist, or we have got ideas which require

to be taken out of us; and only chastisement, suspicion, imprisonment, scourging,

loss, hunger, affliction, and the very gate of death itself, can bring us to that

measure of solidity and tenderness and refinement which God wants, in order to

start us on the highest course of our manly service Was it worth waiting thirteen

years for? Yes. All countries, according to the Biblical statement, came to Joseph for

food, and all countries came into Egypt to Joseph to buy corn, because that the

famine was sore in all lands. He was the feeder of the nations, the father, the

preserver, the benefactor of innumerable multitudes! It seems to us to be an easy

thing to step into that position. But we do not see the whole case; we do not see the

temptations which beset it, the difficulties which combine to form that position; we

do not know all the collateral bearings and issues. Let God be judge. He took

thirteen years to make this man; and this man was the benefactor, and, under God,

the saviour of nations. Why should not we endeavour to learn that lesson? We

should like now to be second to Pharaoh. Some of us have the notion that we are

tolerably ready, today, to receive all the homage which people can give us. That is

our mistake. If we wait thirteen years, we shall be better; we shall be stronger and

wiser, than we are now. The years are not wasted to souls that make a right use of

them. Every year that goes by should lift a man up, give him enlargement of

capacity, and tenderer sympathy, and sensitiveness of feeling. So Joseph waited

thirteen years. But after he had waited, he went before Pharaoh, and was as

Pharaoh to the people of Egypt.

"�ow when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why

do ye look one upon another? " ( Genesis 42:1).

The old man was perfectly innocent: he had no evil tormenting associations with the

word Egypt. If his sons had heard there was corn many a mile farther off than

Egypt, surely these stalwart, active, energetic men would have been off before the

old man chided them by this speech of his about waiting and looking upon one

another. But, corn in Egypt! Some words are histories. Some words are sharper

than drawn swords. Egypt was a keen double-edged weapon that went right into the

very hearts of the men whom Jacob sought to stimulate. Jacob saw only the outward

attitude. The sons appeared to be at their wits" end. Jacob thought his children

were inactive—had no spring or energy in them; that they had faded away into

ordinary people, instead of being the active, strong-limbed, energetic, and, as he

thought, high-minded men of old. Men do not show all their life. Men have a secret

existence, and their outward attitude is often but a deception. I have seen this same

principle in operation in many stations of life. I have seen it in the Church. I have

known men, whose interest in the sanctuary has begun to decline, who have been

inattentive to the ministry, who have fallen off in their support of Christian

institutions, and, when asked by the unsuspecting Jacobs, "Why is this?" they have

said "that they do not care so much for the minister as they used to do. There is not

food for the soul; they want another kind of thing; and, therefore, until some change

has taken place, they must withhold support from this and from that." So the

minister has had to suffer: to suffer from unkind words, from chilling looks, from

attitudes which could not be reported or printed, but which were hard to bear. And

the poor minister has endeavoured in his study to work harder, and to get up the

kind of food which such souls—souls!—could digest. He has toiled away, and in six

months it has turned out that the wretch who criticised him and made him a

scapegoat, was preparing for bankruptcy, and was edging his way out of the

Church, that he might do it with respectability and without suspicion. Such a case is

not uncommon. It may vary in its outward aspects and the way of putting it. But

there are men that seek to get out of duties, and out of positions, by all kinds of

excuses, who dare not open their hearts and say, "The reason is in myself. I am a

bad man. I have been caught in the devil"s snare; I am the victim of his horrible

temptation and cruelty." It is the same, I am afraid, with many of you young men in

the family circle. You want to throw off restraint. You want to alter this

arrangement and that in the family; and you speak of your health, your friends, or

some change in your affections. You put altogether a false face and a bad gloss upon

the affair, so that your unsuspecting father and mother may not know the reality,—

the reality being that your heart is wrong, or your soul has poisoned itself. You want

to be away, to do something that is truly diabolic, and which you would not like

those who gave you birth and who have nourished you through life to see. Believe

this, that not until the moral is right can the social be frank, fearless, happy. When

men"s hearts are right they will not have anything to hide. They may have

committed errors of judgment, but these have been venial, trifling. But where there

is no deep villainy of the heart, men can bear to tell their whole life, and show how it

is that they are fearful concerning this, or despondent concerning something else.

This law of association is constantly operating amongst men. A word will bring up

the memories of a lifetime. You had only to say to ten great-boned men in the house

of Jacob—and say it in a whisper—Egypt! and you would shake every man to the

very centre and core of his being. If you could have met the oldest, strongest,

sturdiest of them on a dark night, and said to him, Egypt! you would have struck

him as with the lightning of God. Yes, it is a terrible thing to have done evil! It

comes up again upon you from ten thousand points. It lays hold of you, and holds

you in humiliating captivity, and defies you to be happy. That this may be so I think

is tolerably clear from the twenty-first verse of the forty-second chapter. The men

were before Joseph, after they had been cross-examined by him.—

"And they said one to another, We are verily guilty concerning our brother, in that

we saw the anguish of his soul, when he besought us, and we would not hear;

therefore, is this distress come upon us" ( Genesis 42:21).

Many years after the event! Their recollection of that event was as clear as if it had

transpired but yesterday. Learn the moral impotence of time. We say this evil deed

was done fifty years ago. Fifty years may have some relation to the memory of the

intellect, but it has no relation to the tormenting memory of the conscience. There is

a moral memory. Conscience has a wondrously realising power,—taking things we

have written in secret ink and holding them before the fire until every line becomes

vivid, almost burning. Perhaps some of you know not yet the practical meaning of

this. We did something twenty years ago. We say to ourselves, "Well, seeing that it

was twenty years ago, it is not worth making any to-do about it; it is past, and it is a

great pity to go twenty years back, raking up things." So it Isaiah , in some respects,

a great pity to bother ourselves about things other men did, twenty years ago. But

what about our own recollection, our own conscience, our own power of accusation?

A man says, "I forged that name twenty-five years ago, and oh! every piece of paper

I get hold of seems to have the name upon it. I never dip the pen, but there is

something in the pen that reminds me of what I did by candle light, in almost

darkness, when I had locked the door and assured myself nobody was there. Yet it

comes upon me so graphically,—my punishment is greater than I can bear!" Time

cannot heal our iniquities. Forgetfulness is not the cure for sin. Obliviousness is not

the redeemer of the world. How, then, can I get rid of the torment and the evils of an

accusing memory? The blood of Jesus Christ cleanseth from all sin. "Let the wicked

forsake his way, and the unrighteous man his thoughts: and let him return unto the

Lord, and he will have mercy upon him; and to our God, for he will abundantly

pardon." That is the kind of answer men want, when they feel all their yesterdays

conspiring to urge an indictment against them as sinners before the living God. "If

we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us

from all unrighteousness." Can I impress this upon myself and upon you? Time

cannot redeem us. Ten thousand ages hence, a man"s sin will confront him, scourge

him, and defy him to enjoy one moment"s true rest. Who then can destroy sin,

break its power? Whose arms can get round it, lift it up, and cast it into the depths

of the sea? This is a Divine work, God"s work! It is not to be done by your ethical

quacks and your dreamy speculators. It is to be done only by the mighty redeeming

power of God the Song of Solomon , Jesus Christ! This is the gospel I have to preach

to men. Fifty years will make no difference in your crimes. Conscience makes us live

continually in the present; and only the blood of Jesus Christ can wash out the

stains of evil deed and unholy memory.

"And Reuben answered them, saying, Spake I not unto you, saying, Do not sin

against the child; and ye would not hear? therefore, behold, also his blood is

required" ( Genesis 42:22).

Showing how bad men reproach one another, how little unity there is in wickedness,

what a very temporary thing is the supposed unanimity of bad men,—how bad men

will one day turn upon one another, and say "It was you!" Ha! such is the

unanimity of wicked conspirators! "My Song of Solomon , if sinners entice thee,

consent thou not"; they will turn against thee some day. Though your swords be

pointed against one man at the present hour, and you may be unanimous in some

wicked deed,—God"s great wheel is going round and round, and the hour cometh

when the men who urged thee to do the evil deed, and share with them their unholy

counsels, will seek thy heart, will accuse thee, will charge thee with participation in

their nefarious, hellish designs and work. The way of transgressors is hard! Smooth

for a mile or two, and then hard, thorny—ravenous beasts there, serpents lurking

here. It is very difficult to get back when you once start upon that way. I have

known young men who have said, "We want to go just a mile or two down this road,

and when we find it becomes rather intricate, we intend to turn right round; and

then, after all, you will see that we have only been sowing a few wild oats, and just

doing a few odd things, and by-and-by we shall settle down into solid men." I am

not so sure about it. If a man goes into the evil way, and the great Enemy of souls

goes after him, he will blot out his footprints. So when the man says, "I will now go

back again; I can put my feet where I put them before," he looks for his footprints,

but they have gone, and he cannot tell which is east, west, north, south! Footprints

gone; landmarks altered; the whole metamorphosed, and to him downward is

upward. �one so blind as Hebrews , the eyes of whose soul have been put out!

All this, too, was in the hearing of Joseph. Joseph heard them say that he was their

brother. They used to call him "dreamer." He heard them say "the child,"—

tenderly. Once they mocked him. He heard them speak in subdued, gentle tones. He

remembers the time when their harsh grating voices sent a terror through his flesh

and blood, and when he was sold off to travelling merchantmen. It was worth

waiting for to see further into one another, after such experiences as these. He never

would have known his brethren, but for this terrible process. Some disciplines open

men"s nature and show us just what they are. "His blood is required," said Reuben.

Certainly,—such requirements made life worth having. There are pay days. There

are days when bills become due. There are times when business men are

particularly busy, because the day has come on which certain things are due and

must be attended to. And shall a paltry guinea be due to you or to me, and a man"s

blood never be due? Shall we be very conscientious about pounds, shillings, and

pence, and forget the virtue we have despoiled, the honour we have insulted, the love

we have trampled underfoot? God will judge us by our actions, and will charge

upon us that we were conscientious in little things, in trivial relationships, and

forgot that sometimes man"s blood is due, and man"s honour comes with a demand

to be satisfied.

PETT, "Verse 46

‘And Joseph was thirty years old when he stood before Pharaoh, king of Egypt, and

Joseph went out from the presence of Pharaoh and went throughout all the length of

Egypt.’

Joseph had thus been in servitude and then in prison for about twelve years

(Genesis 37:2). The thirty years may be a round number signifying that he had come

to a point of completeness and was of full age for the task facing him (three

intensified), but is probably approximately correct.

“Went out from the presence of Pharaoh.” He not only left Pharaoh but carried

with him his authority.

“Went throughout all the land of Egypt.” This repetition of verse Genesis 41:45 b is

typical of ancient literature which loved repetition for the sake of the hearers.

BI 46-52, "And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt

Joseph advanced to power

I. THE RIPENESS OF HIS AGE AND EXPERIENCE. Providence, which prepares events, also prepares men for them.

II. THE PRACTICAL CHARACTER OF HIS MIND. Not puffed up by pride. At once betakes himself to business.

III. THE CHEERFUL AND HOPEFUL CHARACTER OF HIS PIETY (Gen_41:51-52).

1. He desires to forget all that is evil in the past.

2. He is thankful for present mercies. (T. H. Leale.)

Outgoing

1. “Joseph went out over the land of Egypt.”

(1) The man;

(2) The land;

(3) The outgoing. Went out—

(a) To survey the field;

(b) To organize the work;

(c) To initiate his gatherings.

2. The earth brought forth by handfuls.”

(1) To fulfil Joseph’s interpretation;

(2) To fill Joseph’s granaries;

(3) To feed Joseph’s dependants.

(4) To honour Joseph’s God.

3. “Laid up the food in the cities.”

(1) Food abundant;

(2)Food gathered;

(3)Food garnered;

(4)Food convenient. (American Sunday School Times.)

Joseph’s stewardship in Egypt

I. THAT HE WAS CONSCIOUS OF THE GREAT RESPONSIBILITY RESTING UPON HIM. This is indicated to us—

1. In his superintending the work personally.

2. In his sparing no trouble in the execution of the work.

3. In the regard he paid to justice.

II. THAT HE MANIFESTED GREAT WISDOM IN THE EXECUTION OF THE WORK,

1. Inasmuch as he commenced it without delay.

2. Inasmuch as he persevered to the end.

3. Inasmuch as his arrangements answered the best purpose.

III. THE SUCCESSFUL ISSUE OF THE UNDERTAKING.

1. It conferred incalculable benefits on his fellow-creatures.

2. He gained the approbation of the king. (J. Jones.)

The in-gathering

What a busy scene must the valley of the Nile have presented at the time of harvest! Multitudes would be engaged, in the very first year of plenty, under Joseph’s direction, in gathering in the abundant crops, and in storing such of the produce of the country as was not required for immediate consumption. The process of cutting the corn, and depositing it in granaries, is exhibited on the monuments. “Wheat,” says Wilkinson, “was cut in five, barley in four months. The wheat, as at the present day, was bearded, and the same varieties, doubtless, existed in ancient as in modern times; among which may be mentioned the seven-eared quality mentioned in Pharaoh’s dream. It was cropped a little below the ear with a toothed sickle, and carried to the threshing floor in wicker baskets upon asses, or in rope nets, the gleaners following to collect the fallen ears in hand baskets.” It was threshed out by oxen, the peasants who superintended them relieving their toil by singing songs, one of which Champollion found in a tomb at Eilethya, written in hieroglyphics, to the following effect:

“Thresh for yourselves,

Thresh for yourselves;

O oxen, thresh for yourselves,

O oxen, thresh for yourselves;

Measure for yourselves,

Measure for your masters.”

The granaries are likewise frequently represented on the monuments. They appear to have been public buildings, usually of vast extent, and divided into vaults, some of which had arched roofs. Immediately at the entrance was a room in which the corn was deposited when brought from the threshing floor, h flight of Steps led to the vault, whither it was carried, in baskets, on men’s shoulders. (Thornley Smith.)

47 During the seven years of abundance the land

produced plentifully.

BAR�ES, "Genesis 41:47-49

The fulfillment of the dream here commences. “By handfuls.” �ot in single stalks or

grains, but in handfuls compared with the former yield. It is probable that a fifth of

the present unprecedented yield was sufficient for the sustenance of the inhabitants.

Another fifth was rendered to the government, and the remaining three fifths were

stored up or sold to the state or the foreign broker at a low price. “He left

numbering because there was no number.” This denotes that the store was immense,

and not perhaps that modes of expressing the number failed.

CLARKE, "The earth brought forth by handfuls - This probably refers principally

to rice, as it grows in tufts, a great number of stalks proceeding from the same seed.

In those years the �ile probably rose sixteen cubits; See Clarke on Genesis 41:31;

(note).

GILL, "And in the seven plenteous years the earth brought forth by handfuls. Such as the gatherers take up in their hands when reaped, in order to bind up in sheaves: now such was the fruitfulness of the land during the seven years of plenty, that either one stalk produced as many ears as a man could hold in his hand; or one grain produced an handful, as Ben Melech observes; though Onkelos paraphrases the words,"the inhabitants of the earth in the seven years of plenty gathered even into their treasuries:''and this they did by the order and direction of Joseph as he passed through the land; what he bought of them they brought, and put into the granaries, as he directed them.

JAMISO�, "the earth brought forth by handfuls— a singular expression, alluding not only to the luxuriance of the crop, but the practice of the reapers grasping the ears, which alone were cut.

K&D, "For the seven years of superabundance the land bore לקמצים, in full hands or bundles; and Joseph gathered all the provisional store of these years (i.e., the fifth part of the produce, which was levied) into the cities. “The food of the field of the city, which was round about it, he brought into the midst of it;” i.e., he provided granaries in the towns, in which the corn of the whole surrounding country was stored. In this manner

he collected as much corn “as the sand of the sea,” until he left off reckoning the quantity, or calculating the number of bushels, which the monuments prove to have been the usual mode adopted (vid., Hengst. p. 36).

PETT, "Verses 47-49

‘And in the seven plenteous years the earth brought forth by handfuls, and he

gathered up all the food of the seven years which was in the land of Egypt and laid

up the food in the cities, the food of the field which was round about every city laid

he up in the same. And Joseph laid up corn as the sand of the sea, very much, until

he left numbering for it was without number.’

What he had dreamed began to happen. There were seven years when the corn

flourished, and he began to lay up food in each city from round about that city, and

of this one fifth would be stored away permanently to prepare for the seven bad

years to come. And so flourishing was the harvest that after a time they began to

stop keeping records because there was too much to record.

48 Joseph collected all the food produced in those

seven years of abundance in Egypt and stored it in

the cities. In each city he put the food grown in the

fields surrounding it.

GILL, "And he gathered up all the food of the seven years,.... That is, of plenty; not all the fruits of the earth, or all that was eatable, but the corn, as in Gen_41:49; and not all of that the earth produced, but the fifth part of it, as he proposed, which he bought with Pharaoh's money, and therefore: had a right to sell it again as he did:

which were in the land of Egypt; in which only he had a concern, and where only was this plenty:

and laid up the food in the cities; in places built for that purpose, and whither the

people round about could easily bring it, and fetch it, when it was wanted:

the food of the field, which was round about every city, laid he up in the same; which was very wisely done, for present carriage, and for the convenience of the people in time of famine. At this day, at old Cairo, is an edifice the most considerable in it, called Joseph's granary; it occupies a square, surrounded by a wall, and has divers partitions contrived within it, where is deposited the corn, that is paid as a tax to the Gram Seignior, brought from different parts of Egypt (o).

HE�RY, "III. The performance of Joseph's trust. He was found faithful to it, as a steward ought to be. 1. He was diligent in laying up, while the plenty lasted, Gen_41:48, Gen_41:49. He that thus gathers is a wise son. 2. He was prudent and careful in giving out, when the famine came, and kept the markets low by furnishing them at reasonable rates out of his stores. The people in distress cried to Pharaoh, as that woman to the king of Israel (2Ki_6:26), Help, my lord, O king: he sent them to his treasurer, Go to Joseph.Thus God in the gospel directs those that apply to him for mercy and grace to go to the Lord Jesus, in whom all fulness dwells; and, What he saith to you, do. Joseph, no doubt, with wisdom and justice fixed the price of the corn he sold, so that Pharaoh, whose money had bought it up, might have a reasonable profit, and yet the country might not be oppressed, nor advantage taken of their prevailing necessity; while he that withholdest corn when it is dear, in hopes it will yet grow dearer, though people perish for want of it, has many a curse for so doing (and it is not a curse causeless), blessings shall be upon the head of him that thus selleth it, Pro_11:26. And let the price be determined by that golden rule of justice, to do as we would be done by.

JAMISO�, "he gathered up all the food of the seven years— It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth.

49 Joseph stored up huge quantities of grain, like

the sand of the sea; it was so much that he stopped

keeping records because it was beyond measure.

GILL, "And Joseph gathered corn as the sand of the sea, very much,

until he left numbering,.... At first he took an account of the quantities that were

bought and laid up, how much there was in each granary, until it amounted to so much, that there was no end of numbering it; it was like the sand of the sea, an hyperbolical expression, denoting the great abundance of it:

for it was without number; not only the grains of corn, but even the measures of it, whatever were used; so Artapanus, an Heathen writer, says (p), Joseph, when governor of Egypt, got together the corn of seven years, an immense quantity.

50 Before the years of famine came, two sons were

born to Joseph by Asenath daughter of Potiphera,

priest of On.

BAR�ES, "Genesis 41:50-52

Two sons were born to Joseph during the seven years of plenty. “Menasseh.” God

made him forget his toil and his father‘s house. �either absolutely. He remembered

his toils in the very utterance of this sentence. And he tenderly and intensely

remembered his father‘s house. But he is grateful to God, who builds him a home,

with all its soothing joys, even in the land of his exile. His heart again responds to

long untasted joys. “Fruitful in the land of my affliction.” It is still, we perceive, the

land of his affliction. But why does no message go from Joseph to his mourning

father? For many reasons. First, he does not know the state of things at home.

Secondly, he may not wish to open up the dark and bloody treachery of his brothers

to his aged parent. But, thirdly, he bears in mind those early dreams of his

childhood. All his subsequent experience has confirmed him in the belief that they

will one day be fulfilled. But that fulfillment implies the submission not only of his

brothers, but of his father. This is too delicate a matter for him to interfere in. He

will leave it entirely to the all-wise providence of his God to bring about that strange

issue. Joseph, therefore, is true to his life-long character. He leaves all in the hand of

God, and awaits in anxious, but silent hope, the days when he will see his father and

his brethren.

CLARKE, "Two sons - Whom he called by names expressive of God's particular

and bountiful providence towards him. Manasseh, מנשה menashsheh, signifies

forgetfulness, from נשה nashah, to forget; and Ephraim, אפרים ephrayim,

fruitfulness, from פרה parah, to be fruitful; and he called his sons by these names,

because God had enabled him to forget all his toil, disgrace, and affliction, and had

made him fruitful in the very land in which he had suffered the greatest misfortune

and indignities.

GILL, "And unto Joseph were born two sons,.... The word for "born" is singular; hence Ben Melech conjectures that they were twins: and this was

before the years of famine came; or "the year of famine" (q); the first year:

which Asenath, the daughter of Potipherah priest of On, bare unto him; which is observed, to show that he had them by his lawful wife; whom the Targum of Jonathan wrongly again makes the daughter of Dinah, and her father prince of Tanis, the same with Zoan; whereas this was "On" or "Heliopolis", a very different place; so Artapanus says (r), that Joseph married the daughter of the priest of Heliopolis, by whom he had children; and another Heathen writer (s) mentions their names, Ephraim and Manesseh.

JAMISO�, "unto Joseph were born two sons— These domestic events, which increased his temporal happiness, develop the piety of his character in the names conferred upon his children.

K&D, "During the fruitful years two sons were born to Joseph. The first-born he named Manasseh, i.e., causing to forget; “for, he said, God hath made me forget all my

toil and all my father's house (נ�ני, an Aram. Piel form, for נ�ני, on account of the

resemblance in sound to מנ�ה).”Haec pia est, ac sancta gratiarum actio, quod Deus

oblivisci eum fecit pristinas omnes areumnas: sed nullus honor tanti esse debuit, ut desiderium et memoriam paternae domus ex animo deponeret (Calvin). But the true answer to that question, whether it was a Christian boast for him to make, that he had forgotten father and mother, is given by Luther: “I see that God would take away the reliance which I placed upon my father; for God is a jealous God, and will not suffer the heart to have any other foundation to rely upon, but Him alone.” This also meets the objection raised by Theodoret, why Joseph did not inform his father of his life and promotion, but allowed so may years to pass away, until he was led to do so at last in consequence of the arrival of his brothers. The reason of this forgetfulness and silence can only be found in the fact, that through the wondrous alteration in his condition he had been led to see, that he was brought to Egypt according to the counsel of God, and was redeemed by God from slavery and prison, and had been exalted by Him to be lord over Egypt; so that, knowing he was in the hand of God, the firmness of his faith led him to renounce all wilful interference with the purposes of God, which pointed to a still broader and more glorious goal (Baumgarten, Delitzsch).

CALVI�, "50.And unto Joseph were born two sons. Although the names which

Joseph gave his sons in consequence of the issue of his affairs, breathe somewhat of

piety, because in them he celebrates the kindness of God: yet the oblivion of his

father’s house, which, he says, had been brought upon him, can scarcely be

altogether excused. It was a pious and holy motive to gratitude, that God had caused

him to “forget” all his former miseries; but no honor ought to have been so highly

valued, as to displace from his mind the desire and the remembrance of his father’s

house. Granted that he is Viceroy of Egypt, yet his condition is unhappy, as long as

he is an exile from the Church. Some, in order to exculpate the holy man, explain

the passage as meaning that he so rejoiced in the present favor of God, as to make

him afterwards forgetful of the injuries inflicted upon him by his brethren; but this

(in my judgment) is far too forced. And truly, we must not anxiously labor to excuse

the sin of Joseph; but rather, I think, we are admonished how greatly we ought to be

on our guard against the attractions of the world, lest our minds should be unduly

gratified by them. Behold Joseph, although he purely worships God, is yet so

captivated by the sweetness of honor, and has his mind so clouded, that he becomes

indifferent to his father’s house, and pleases himself in Egypt. But this was almost to

wander from the fold of God. It was, indeed, a becoming modesty, that from a desire

of proclaiming the Divine goodness towards him, he was not ashamed to perpetuate

a memorial of his depressed condition in the names of his sons. They who are raised

on high, from an obscure and ignoble position, desire to extinguish the knowledge of

their origin, because they deem it disgraceful to themselves. Joseph, however,

regarded the commendation of Divine grace more highly than an ostentatious future

nobility.

BE�SO�, "Genesis 41:50. Two sons — In the names he gave them, he owned the

divine providence giving this happy turn to his affairs. He was made to forget his

misery, but could he be so unnatural as to forget all his father’s house? And he was

made fruitful in the land of his affliction. It had been the land of his affliction, and,

in some sense, it was still so, for his distance from his father was still his affliction.

Ephraim signifies fruitfulness, and Manasseh, forgetfulness.

PETT, "Verses 50-52

‘And to Joseph were born two sons before the year of famine came, which Asenath,

the daughter of Potiphera, priest of On, bore to him. And Joseph called the name of

the firstborn Manasseh, for he said, “God has made me forget all my labour and all

my father’s house.” And the name of the second he called Ephraim, “for God has

made me fruitful in the land of my affliction.” ’

�ot only was the land fruitful, but Joseph and his wife were fruitful as well, and

they had two sons ‘before the year of famine came’.

“Potiphera”, a similar name to Potiphar. They were probably two renderings of the

same not uncommon Egyptian name.

“Manasseh.” This means ‘making to forget’. This was because the joy of having a

firstborn son, added to the privileged position he now enjoyed, enabled him to forget

what had gone before.

“All my father”s house.’ He has also been able to forget the treatment at the hands

of his brothers. But this does not mean that he totally forgot his home for, as we

discover later, he had fond memories of his father and of Benjamin.

“Ephraim.” From the root ‘to be fruitful’. This demonstrated his joy in the

fruitfulness of the land and in his own fruitfulness.

51 Joseph named his firstborn Manasseh[e] and

said, “It is because God has made me forget all

my trouble and all my father’s household.”

GILL, "And Joseph called the name of the firstborn Manasseh,.... Which signifies forgetfulness, as the reason of it shows:

for God, said he, hath made me forget all my toil, and all my father's house; all his toil and labour in Potiphar's house, and especially in the prison; and all the injuries his brethren had done him; all this he was made to forget by the grandeur and honour, wealth and riches, power and authority he was possessed of; and indeed he had so much business upon his hands, that he had scarce time to think of his father, and his family.

COKE, "Genesis 41:51. Manasseh: for God, &c.— He gives the reason for calling

his son Manasseh, or forgetting; because God, says he, hath made me forget all my

toil, and all my father's house; that is, all my toil in my father's house: GOD hath

defaced the remembrance of all the hardships I suffered from my brethren: "God

did for certain purposes order it so," says Dr. Wall, "or else it might be counted a

wonder, that in all this time he did not send to his father."

REFLECTIO�S.—Joseph's diligence is as great as his wisdom. He is no sooner in

office, than he executes the trust reposed in him. The more a statesman is

distinguished, the more laborious should he be for the public good. God blesses him

abundantly in his labour, and adds to the fruitfulness of the land, the fruitfulness of

his house. Two sons are born; Manasseh, so called, because all his former toil and ill

usage at home were forgotten; and Ephraim, because God had made him fruitful.

�ote; 1. It is well to acknowledge God in every gift. 2. Injuries cannot be too soon

forgiven and forgotten.

ELLICOTT, "(51) Manasseh.—That is, causing to forget. Joseph has been blamed

for forgetting “his father’s house,” but the phrase means that now that he was

married and had a child, he ceased to suffer from home sickness, and became

contented with his lot. He pined no longer for the open downs of Canaan as he had

done in the prison; but his love for his father was as warm as ever.

52 The second son he named Ephraim[f] and said,

“It is because God has made me fruitful in the

land of my suffering.”

GILL, "And the name of the second called he Ephraim,.... Which signifies fruits or fruitfulness; and being of the dual number, may intend both his spiritual and temporal fruitfulness God had blessed him with:

for God hath caused me to be fruitful in the land of my affliction; in the land of Egypt, where he had been long afflicted, even for the space of thirteen years, more or less, in his master's house, and in the prison; but God had made him fruitful in grace and good works, in holiness, humility, &c. and oftentimes afflictive seasons are the most fruitful ones in this sense. God also bestowed great gifts upon him, as skill in the interpretation of dreams, wisdom in political affairs, a large abundance of wealth, and riches, honour and glory; to which may be added, the fruit of his body, his two children.

K&D, "The second son he named Ephraim, i.e., double-fruitfulness; “for God hath made me fruitful in the land of my affliction.” Even after his elevation Egypt still continued the land of affliction, so that in this word we may see one trace of a longing for the promised land.

53 The seven years of abundance in Egypt came to

an end,

BAR�ES, "Genesis 41:53-57

The commencement and the extent of the famine are now noted. “As Joseph had

said.” The fulfillment is as perfect in the one part as in the other. “In all the lands” -

all the lands adjacent to Egypt; such as Arabia and Palestine. The word all in

popular discourse is taken in a relative sense, to be ascertained by the context. We

are not aware that this famine was felt beyond the distance of Hebron. “Go unto

Joseph” Pharaoh has had reason to trust Joseph more and more, and now he

adheres to his purpose of sending his people to him. “All the face of the land of

Egypt.” “And Joseph opened all places in which there was food” - all the stores in

every city. “And sold unto Mizaim.” The stores under Pharaoh‘s hand were public

property, obtained either by lawful taxation or by purchase. It was a great public

benefit to sell this grain, that had been providently kept in store, at a moderate

price, and thus preserve the lives of a nation during a seven years‘ famine. “All the

land.” This is to be understood of the countries in the neighborhood of Egypt.

Famines in these countries were not unusual. We have read already of two famines

in Palestine that did not extend to Egypt Genesis 12:10; Genesis 26:1.

The fertility of Egypt depends on the rise of the waters of the �ile to a certain point,

at which they will reach all the country. If it fall short of that point, there will be a

deficiency in the crops proportioned to the deficiency in the rise. The rise of the �ile

depends on the tropical rains by which the lake is supplied from which it flows.

These rains depend on the clouds wafted by the winds from the basin of the

Mediterranean Sea. The amount of these piles of vapor will depend on the access

and strength of the solar heat producing evaporation from the surface of that inland

sea. The same cause, therefore, may withhold rain from central Africa, and from all

the lands that are watered from the Mediterranean. The duration of the

extraordinary plenty was indeed wonderful. But such periods of excess are generally

followed by corresponding periods of deficiency over the same area. This prepares

the way for the arrival of Joseph‘s kindred in Egypt.

GILL, "And the seven years of plenteousness that was in the land of Egypt were ended. Perhaps quickly after the birth of Ephraim, Joseph's second son; since the account follows upon that, and it is certain that he was born before the years of famine began, Gen_41:50; some connect the words, "moreover when" the seven years of plenty were ended, then began, as follows, seven years of famine; these events were fulfilled just as Joseph had predicted.

JAMISO�, "The seven years of plenteousness ... ended— Over and above the proportion purchased for the government during the years of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and would have starved by thousands had not Joseph anticipated and provided for the protracted calamity.

K&D, "When the years of scarcity commenced, at the close of the years of plenty, the famine spread over all (the neighbouring) lands; only in Egypt was there bread. As the famine increased in the land, and the people cried to Pharaoh for bread, he directed them to Joseph, who “opened all in which was” (bread), i.e., all the granaries, and sold

corn (שבר, denom. from שבר, signifies to trade in corn, to buy and sell corn) to the

Egyptians, and (as the writer adds, with a view to what follows) to all the world (ל־ה�רץ«, Gen_41:57), that came thither to buy corn, because the famine was great on every hand. - Years of famine have frequently fallen, like this one, upon Egypt, and the neighbouring countries to the north. The cause of this is to be seen in the fact, that the overflowing of the Nile, to which Egypt is indebted for its fertility, is produced by torrents of rain falling in the alpine regions of Abyssinia, which proceed from clouds formed in the Mediterranean and carried thither by the wind; consequently it has a common origin with the rains of Palestine (see the proofs in Hengst. pp. 37ff.).

K&D, "When the years of scarcity commenced, at the close of the years of plenty, the famine spread over all (the neighbouring) lands; only in Egypt was there bread. As the famine increased in the land, and the people cried to Pharaoh for bread, he directed them to Joseph, who “opened all in which was” (bread), i.e., all the granaries, and sold

corn (שבר, denom. from שבר, signifies to trade in corn, to buy and sell corn) to the

Egyptians, and (as the writer adds, with a view to what follows) to all the world (ל־ה�רץ«, Gen_41:57), that came thither to buy corn, because the famine was great on every hand. - Years of famine have frequently fallen, like this one, upon Egypt, and the neighbouring countries to the north. The cause of this is to be seen in the fact, that the overflowing of the Nile, to which Egypt is indebted for its fertility, is produced by torrents of rain falling in the alpine regions of Abyssinia, which proceed from clouds formed in the Mediterranean and carried thither by the wind; consequently it has a common origin with the rains of Palestine (see the proofs in Hengst. pp. 37ff.).

CALVI�, "53.And the seven years... were ended. Already the former unwonted

fertility, which showed Joseph to have been a true prophet, had procured for him a

name and reputation; and in this way the Egyptians had been restrained from

raising any tumult against him. �evertheless, it is wonderful that a people so proud

should have borne, in the time of prosperity, the rule of a foreigner. But the famine

which followed proved a more sharp and severe curb for the subjugation of their

lofty and ferocious spirits, in order that they might be brought into subjection to

authority. When, however, Moses says that there was corn in all the land of Egypt,

while the neighboring regions were suffering from hunger, he seems to intimate that

wheat had also been laid up by private persons. And, indeed, (as we have said

elsewhere,) it was impossible but the rumor of the approaching famine would be

spread abroad, and would everywhere infuse fears and solicitude, so that each

person would make some provision for himself. �evertheless, however provident

each might be, what they had preserved would, in a short time, be consumed.

Whence it appeared with what skill and prudence Joseph had perceived from the

beginning, that Egypt would not be safe, unless provisions were publicly gathered

together under the hand of the king.

PETT, "Verse 53

‘And the seven years of plenty that were in Egypt came to an end, and the seven

years of famine began to come in the way that Joseph had said, and there was

famine in all lands, but in all the land of Egypt there was bread. And when all the

land of Egypt was becoming hungry the people cried to Pharaoh for bread and

Pharaoh said to all the Egyptians, “Go to Joseph. Do what he says to you.” And the

famine was over the face of the whole earth, and Joseph opened all the storehouses

and sold to the Egyptians, and the famine was severe in the land of Egypt, and all

countries came to Egypt, to Joseph, to buy corn because the famine was severe in all

the earth.’

As predicted seven years of plenty passed and the particularly severe famine

eventually came, and it was clearly very widespread. But everything was ready. The

storehouses were opened and the people were able to buy corn to meet their needs,

and many in the surrounding area, hearing there was corn in Egypt, came too to

buy corn.

“There was famine in all lands.” ‘The famine was over the face of the whole earth’.

‘All countries came to Egypt to buy corn.’ ‘The famine was severe in all the earth.’

�otice the stress on ‘all’. As far as their knowledge reached there was severe famine.

But these universal sayings are not to be taken literally. They speak of the world

from Egypt’s point of view. As far as Egypt was cognisant there was extended

famine, and people and requests for corn seemed to come from everywhere. This

was the meaning of the words to the Egyptians who did not have a concept of the

whole earth as we know it. But Canaan, which was close by and which was totally

dependent on rain, would suffer grievously.

“Pharaoh said to all the Egyptians.” That is, through orders to his officials

throughout the land (probably sealed by Joseph, his vizier).

BI 53-57, "Joseph opened all the storehouses, and sold unto the Egyptians

The seven years of famine

I. JOSEPH’S ADMINISTRATION.

1. It showed great prudence and skill.

2. It showed a spirit of dependence upon God.

3. It was the exhibition of a character worthy of the highest confidence.

II. Lessons:

1. How quickly adversity awaits upon prosperity.

2. What an advantage to have a true and powerful friend in the day of calamity.

3. God often brings about His purposes of love and mercy by affliction. (T. H. Leale.)

Joseph opening the storehouses

I. JOSEPH OPENED THE STOREHOUSES BY ROYAL AUTHORITY.

1. The king was only to be approached through Joseph (Gen_41:55). So with Jesus (Joh_14:6).

2. The king commanded that Joseph should be obeyed (Gen_41:55; see Joh_5:23).

3. In all the land no other could open a storehouse save Joseph (see Joh_3:35).

II. JOSEPH WAS A FIT PERSON TO BE THUS AUTHORIZED TO OPEN THE STOREHOUSES,

1. He planned the storehouses, and was justly appointed to control them (Gen_41:33-36; Gen_41:38).

2. He carried out the storage, and so proved himself practical as well as inventive (Gen_41:49).

3. He did it on a noble scale (Gen_41:49).

4. He had wisdom to distribute well (see Col_1:9; Joh_1:16).

III. JOSEPH ACTUALLY OPENED THE STOREHOUSES.

1. For this purpose he filled them. Grace is meant to be used.

2. To have kept them closed would have been no gain to him.

3. He opened them at a fit time (Gen_41:55-56).

4. He kept them open while the famine lasted.

IV. JOSEPH OPENED THE STOREHOUSE TO ALL COMERS. Yet Joseph did but sell, while Jesus gives without money.

V. JOSEPH ACQUIRED POSSESSION OF ALL EGYPT FOR THE KING. Full submission and consecration are the grand result of infinite love. (C. H.Spurgeon.)

Lessons

1. Providence puts an end to plenty at His will, however sensual men think not of it.

2. The fruitfulest land becometh barren if God speak the word; even Egypt.

3. Periods of full conditions are observable by men; God’s Spirit notes them (Gen_

41:54).

4. In the design of Providence, wants succeed plenty at the heels.

5. Entrance of dearth, though grievous, yet may make but small impression on souls.

6. Not a word of God falleth to the ground, but as He saith, so it is.

7. Providence orders lands for scarcity as well as plenty.

8. God can give bread to Egypt when He denieth it to other nations for His own ends (Gen_41:54). (G. Hughes, B. D.)

Lessons

1. Providence orders some countries to depend on others for their sustenance.

2. Wants make nations stoop and seek about for the support of life.

3. Grace can make poor captives become preservers of nations.

4. Sore plagues may be made to make men inquire after and prize abused mercies.

5. General judgments are sent to manifest God’s special ends of grace to His (Gen_41:57). (G. Hughes, B. D.)

Egypt’s indebtedness to Joseph

Egypt’s indebtedness to Joseph was, in fact, twofold. In the first place he succeeded in doing what many strong governments have failed to do: he enabled a large population to survive a long and severe famine. Even with all modern facilities for transport and for making the abundance of remote countries available for times of scarcity, it has not always been found possible to save our own fellow-subjects from starvation. In a prolonged famine which occurred in Egypt during the middle ages, the inhabitants, reduced to the unnatural habits which are the most painful feature of such times, not only ate their own dead, but kidnapped the living on the streets of Cairo and consumed them in secret. One of the most touching memorials of the famine with which Joseph had to deal is found in a sepulchral inscription in Arabia. A flood of rain laid bare a tomb in which lay a woman having on her person a profusion of jewels which represented a very large value. At her head stood a coffer filled with treasure, and a tablet with this inscription: “In Thy name, O God, the God of Himyar, I, Tayar, the daughter of Dzu Shefar, sent my steward to Joseph, and he delaying to return to me, I sent my handmaid with a measure of silver to bring me back a measure of flour; and not being able to procure it, I sent her with a measure of gold; and not being able to procure it, I sent her with a measure of pearls; and not being able to procure it, I commanded them to be ground; and finding no profit in them, I am shut up here.” If this inscription is genuine—and there seems no reason to call it in question—it shows that there is no exaggeration in the statement of our narrator that the famine was very grievous in other lands as well as Egypt. And, whether genuine or not, one cannot but admire the grim humour of the starving woman getting herself buried in the jewels which had suddenly dropped to less than the value of a loaf of bread. But besides being indebted to Joseph for their preservation, the Egyptians owed to him an extension of their influence; for, as all the lands round about became dependent on Egypt for provision, they must have contracted a respect for the Egyptian administration. They must also have added greatly to Egypt’s

wealth, and during those years of constant traffic many commercial connections must have been formed which in future years would be of untold value to Egypt. But, above all, the permanent alterations made by Joseph on their tenure of land, and on their places of abode, may have convinced the most sagacious of the Egyptians that it was well for them that their money had failed, and that they had been compelled to yield themselves unconditionally into the hands of this remarkable ruler. It is the mark of a competent statesman that he makes temporary distress the occasion for permanent benefit; and from the confidence Joseph won with the people, there seems every reason to believe that the permanent alterations he introduced were considered as beneficial as certainly they were bold. And for our own spiritual uses it is this point which seems chiefly important. In Joseph is illustrated the principle that, in order to the attainment of certain blessings, unconditional submission to God’s delegate is required. (M. Doris, D. D.)

Christ’s storehouse

William Bridge says: There is enough in Jesus Christ to serve us all. If two, or six, or twenty men be athirst, and they go to drink out of a bottle, while one is drinking, the other envies, because he thinks there will not be enough for him too; but if a hundred be athirst, and go to the river, while one is drinking, the other envies not, because there is enough to serve them all.”

Riches in Christ

Dr. Conyers was for some years a preacher before he had felt the power of the gospel. As he was reading his Greek Testament he came to Eph_3:8: “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.” “Riches of Christ!” said he to himself;” ‘Unsearchable riches of Christ!’ What have I preached of these? What do I know of these?” Under the blessing of the Spirit of God he was thus awakened to a new life and a new ministry. Are there not some yet living who might put to their own consciences similar questions? (C. H.Spurgeon.)

Spiritual blessings by Christ

All the spiritual blessings wherewith the Church is enriched are in and by Christ. The apostle instances some of the choicest (Eph_1:3). Our election is by Him (Gen_41:4). Our adoption is by Him (Gen_41:5). Our redemption and remission of sins are both through Him. All the gracious transactions between God and His people are through Christ. God loves us through Christ; He hears our prayers through Christ; He forgives us all our sins through Christ. Through Christ He justifies us; through Christ He sanctifies us; through Christ Pie upholds us; through Christ He perfects us. All His relations to us are through Christ; all we have is from Christ; all we expect to have hangs upon Him. He is the golden hinge upon which all our salvation turns. (Ralph Robinson.)

Christ the only source of supply

If any of the people of Egypt had refused to go to Joseph, they would have despised not Joseph only, but the king, and would have deserved to be denied that sustenance which

he only could give them. Are not the despisers of our great Redeemer in like manner despisers of His Father, who has set Him as His King upon the holy hill of Zion?. . . If Joseph had thrown open his storehouses before the Egyptians felt the pressure of hunger, they might soon have wasted the fruits of his prudent care . . . Hunger, though very unpleasant, is often more useful than fulness of bread. They were very willing to give the price demanded for their food as long as their money lasted. What is the reason why so many are unwilling to come and receive wine and milk without money and without price? They feel no appetite for it. They are not sensible of their need of it. (George Lawson, D. D.).

54 and the seven years of famine began, just as

Joseph had said. There was famine in all the other

lands, but in the whole land of Egypt there was

food.

CLARKE, "The seven years of dearth began to come - Owing in Egypt to the �ile

not rising more than twelve or thirteen cubits; (See Clarke on Genesis 41:31;

(note)); but there must have been other causes which affected other countries, not

immediately dependent on the �ile, though remotely connected with Egypt and

Canaan.

The dearth was in all lands - All the countries dependent on the �ile. And it appears

that a general drought had taken place, at least through all Egypt and Canaan; for

it is said, Genesis 41:57, that the famine was sore in all lands - Egypt and Canaan,

and their respective dependencies.

GILL, "And the seven years of dearth began to come, as Joseph had said,.... In the interpretation of Pharaoh's dreams; as soon as the seven years of plenty were over, there were quickly some appearances of the famine coming on; as particularly the river Nile not flowing to its usual height at the season of it; hence there was a drought, the earth was parched, and everything began to wither and decay, and the seed that was sown sprung not up:

and the dearth was in all lands; adjoining to Egypt, as Syria, Arabia, Palestine,

Canaan, &c.

but in all the land of Egypt there was bread; which was in the hands of everyone,

and remained of their old stores in the years of plenty not yet exhausted, and which

continued for some time after the dearth began. It is very probable that to this seven

years' drought in Egypt Ovid (t) refers, which he makes to be nine; as does also

Apollodorus (u).

COFFMA�, "Verses 54-57

"And the seven years of famine began to come, according as Joseph had said: and

there was famine in all the lands; but in all the land of Egypt there was bread. And

when all the land of Egypt was famished, the people cried to Pharaoh for bread: and

Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith unto you, do.

And the famine was over all the face of the earth: and Joseph opened all the

storehouses, and sold unto the Egyptians; and the famine was sore in the land of

Egypt. And all countries came into Egypt to Joseph to buy grain, because the famine

was sore in all the earth."

"In all the land of Egypt, there was bread (Genesis 41:54) ... And when all the land

of Egypt was famished (Genesis 41:55) ..." The first statement refers to the

beginning of the famine, and also to the vast storehouse of food accumulated during

the years of plenty. The second statement applies to the second phase of the famine,

when the supplies the people had available were depleted and they began to be in

want.

"The famine was in all lands (Genesis 41:54) ... over all the face of the earth ... All

countries came into Egypt ... to buy grain ... The famine was sore in all the earth

(Genesis 41:57) ..." These expressions are usually understood as hyperbole, and

there cannot be any doubt that such a figure of speech is used throughout the Bible,

even in the �.T. However, men of the fourth millenium after the event are in no

position to tell us what really happened. We appreciate the candor of Leupold who

said, concerning this universal famine, "We do not deny the possibility of a world-

wide famine at that time." �either do we!

This chapter sets the stage for the removal of Israel to Egypt, an event that begins to

unfold in the very next chapter.

COKE, "Genesis 41:54. The dearth was in all lands— It extended itself to Syria, to

the land of Canaan; and, in general, throughout the neighbouring countries. When

any thing spreads far and wide, it is said, in the language of almost all nations, to be

propagated through the world, over all lands, or all the earth. Bishop Patrick thinks

that a general drought was the cause of this famine.

In all the land of AEgypt there was bread— Sufficient provisions of all kinds.

ELLICOTT, "(54) The dearth.—As the �ile at this early period was not assisted

and regulated in its overflow by dams and canals, famines were much more common

in Egypt than when subsequently the kings had done so much to provide against

this danger. As, too, this dearth was “in all lands,” in Arabia, Palestine, Ethiopia,

&c., there was evidently a long period of excessive drought. Still Egypt is always

liable to famine, and Bar Hebrזus (Chronicon, p. 260) gives terrible details of the

sufferings of Egypt in the year of the Hej’ra 462, when so great was the loss of life,

that whereas in the city of Tanis (Zoan) 300,000 men paid poll-tax in the previous

year, there remained in it less than a hundred souls at the end of the dearth.

One argument adduced by Canon Cook, Excursus on the Bearings of Egyptian

History on the Pentateuch, p. 451, for placing the descent of the Israelites into Egypt

in the reign of Amenemha III., is that it was this monarch who “first established a

complete system of dykes, canals, locks, and reservoirs, by which the inundations of

the �ile were henceforth regulated.” The artificial lake of Moeris was also made by

his orders, and other works of extraordinary vastness. �ow not only would such

works be suggested by a dearth of unusually long continuance, but the measures

taken by Joseph during the seven years of famine would place the whole resources

of the country at the Pharaoh’s disposal.

55 When all Egypt began to feel the famine, the

people cried to Pharaoh for food. Then Pharaoh

told all the Egyptians, “Go to Joseph and do what

he tells you.”

CLARKE, "When all the land of Egypt was famished - As Pharaoh, by the advice of

Joseph, had exacted a fifth part of all the grain during the seven years of plenty, it is

very likely that no more was left than what was merely necessary to supply the

ordinary demand both in the way of home consumption, and for the purpose of

barter or sale to neighboring countries.

GILL, "And when all the land of Egypt was famished,.... Their old stock and store eaten up, and the inhabitants ready to starve with hunger:

the people cried to Pharaoh for bread; as their common father, and knowing that he had stores of provision laid up in all cities against this time:

and Pharaoh said to the Egyptians, go unto Joseph; whom he had appointed over this business of providing and laying up corn against this time, and of distributing it:

what he saith to you, do; give the price for the corn he fixes or requires; for this was the principal thing they had to do with him, to get corn for their money.

CALVI�, "55.Go unto Joseph. It is by no means unusual for kings, while their

subjects are oppressed by extreme sufferings, to give themselves up to pleasures. But

Moses here means something else; for Pharaoh does not exonerate himself from the

trouble of distributing corn, because he wishes to enjoy a repose free from all

inconvenience; but because he hassuch confidence in holy Joseph, that he willingly

leaves all things to him, and does not allow him to be disturbed in the discharge of

the office which he had undertaken.

COKE, "Genesis 41:55. When all the land of AEgypt was famished— The people of

AEgypt soon consumed their substance; avarice, most probably, inciting them, at

first, to export much of their corn to other nations; or, certainly, as Joseph exacted

only a fifth part, they had enough left to have maintained them much longer than

the famine lasted, had they managed prudently. However, in their necessity they

apply to Pharaoh, who commands them to repair to Joseph, in terms which seem to

imply arbitrary power; and indeed Josephus informs us, in his book against Appian,

that the AEgyptians do not appear to have enjoyed their liberty, in any passages, for

one single day; no, not under their own princes. All nations in the first formation of

governments were subject, it is thought, to the arbitrary rule of princes. So says

Justin, lib. I. cap. 1. Principio rerum populus nullis legibus tenebatur, arbitria

principum pro legibus erant. "In the beginning of things the people were held

together by no laws; the will of princes was instead of laws," Plato, in his book of

laws, gives the same account of the earliest ages. The testimony which this same

Justin gives, lib. 36: cap. 2. though delivered by a heathen, and in a great degree not

true, is yet so corroborative of the Scripture account, that it deserves attention:

"Joseph," says he, "the youngest of his brethren, had a superiority of genius, which

made them fear him, and fell him to foreign merchants, who carried him to AEgypt,

where he practised the magic art with such success, as rendered him very dear to the

king. He had a great sagacity in the explanation of prophecies and dreams; nor was

there any thing so abstruse, either in divine or human knowledge, that he did not

readily attain. He foretold a great dearth several years before it happened, and

prevented a famine's falling upon AEgypt, by advising the king to publish a decree,

requiring the people to make provision for divers years. His knowledge, in short,

was so great, that the AEgyptians listened to the prophecies coming from his mouth,

as if they had proceeded not from man, but from GOD himself."

REFLECTIO�S.—Joseph's provident care is now sensibly felt. The countries

around, under the scourge of famine as well as AEgypt, come to buy corn, and are

referred to Joseph, whose management, no doubt, in the sale, was as just and

equitable as his prudence in providing had been singular. �ote; It is highly our duty

in times of dearth to open our store-houses; and neither by a fictitious famine, nor

an unreasonable price, to grind the faces of the poor.

56 When the famine had spread over the whole

country, Joseph opened all the storehouses and

sold grain to the Egyptians, for the famine was

severe throughout Egypt.

GILL, "Over all the face of the earth - The original, כל�פני�הארץ col�peney�haarets, should be translated, all the face of that land, viz., Egypt, as it is explained at the end of the verse.

HE�RY, "And the famine was over all the face of the earth,.... Not over the whole world, but the land of Egypt; all the inhabitants of it were pinched with it, rich and poor; it reached all parts and all sorts of men:

and Joseph opened all the storehouses; in the several cities throughout the land where he had laid up corn:

and sold unto the Egyptians; for, as he had bought it with Pharaoh's money, it was no injustice to sell it; and as it could be sold at a moderate price, and yet Pharaoh get enough by it, being bought cheap in a time of plenty, no doubt but Joseph, who was a kind and benevolent man, sold it at such a price:

and the famine waxed sore in the land of Egypt; there being no overflow of the Nile year after year, and nothing left of the old stock but what was in the storehouses.

57 And all the world came to Egypt to buy grain

from Joseph, because the famine was severe

everywhere.

CLARKE, "All countries came into Egypt - to buy - As there had not been a

sufficiency of rains, vapours, etc., to swell the �ile, to effect a proper inundation in

Egypt, the same cause would produce drought, and consequently scarcity, in all the

neighboring countries; and this may be all that is intended in the text.

As the providence of God evidently led the butler and baker of Pharaoh, as well as

the king himself, to dream the prophetic dreams mentioned in this and the

preceding chapter, so his Spirit in Joseph led to the true interpretation of them.

What a proof do all these things give us of a providence that is so general as to

extend its influence to every part, and so particular as to notice, influence, and

direct the most minute circumstances! Surely God "has way every where, and all

things serve his will."

Dreams have been on one hand superstitiously regarded, and on the other

skeptically disregarded. That some are prophetic there can be no doubt; that others

are idle none can hesitate to believe. Dreams may be divided into the six following

kinds:

1. Those which are the mere nightly result of the mind's reflections and perplexities

during the business of the day.

2. Those which spring from a diseased state of the body, occasioning startings,

terrors, etc.

3. Those which spring from an impure state of the heart, mental repetitions of those

acts or images of illicit pleasure, riot, and excess, which form the business of a

profligate life.

4. Those which proceed from a diseased mind, occupied with schemes of pride,

ambition, grandeur, etc. These, as forming the characteristic conduct of the life, are

repeatedly reacted in the deep watches of the night, and strongly agitate the soul

with illusive enjoyments and disappointments.

5. Those which come immediately from Satan, which instill thoughts and principles

opposed to truth and righteousness, leaving strong impressions on the mind suited

to its natural bent and turn, which, in the course of the day, by favoring

circumstances, may be called into action.

6. Those which come from God, and which necessarily lead to him, whether

prophetic of future good or evil, or impressing holy purposes and heavenly

resolutions. Whatever leads away from God, truth, and righteousness, must be from

the source of evil; whatever leads to obedience to God, and to acts of benevolence to

man, must be from the source of goodness and truth. Reader, there is often as much

superstition in disregarding as in attending to dreams; and he who fears God will

escape it in both.

GILL, "And all countries came into Egypt to Joseph for to buy corn,.... All the neighbouring nations (Syria, Arabia, Palestine, Canaan, &c.), when they heard there was corn there for money, came from all parts for it, and were glad to get it at such expense and trouble:

because that the famine was so sore in all lands; that there was no bread to be got for money elsewhere. It is thought by many, that for this care of Joseph in laying up provision against this time of need, and which was the preservation of the Egyptians, he was worshipped by them under various names; as the Apis, which was an ox, a sign of fruitfulness; and Serapis, sometimes figured as a young man carrying a basket of bread on his head; and Osiris, who is sometimes represented with a bushel on his head. However, this is certain, that he was an eminent type of Christ in all this, both in his estate of humiliation and exaltation: as Joseph was wrongly charged by his mistress, so was Christ falsely accused by the Jews; as he was cast into prison and bound there, so Christ was taken and bound as a prisoner; as Joseph was raised to great honour and glory in Pharaoh's court, so Christ was exalted by his Father, and crowned with glory and honour; and if the new name given him, "Zaphnathpaaneah", signifies the Saviour of the world, as some interpret it, it agrees well with Christ, who was sent into the world for that purpose; and indeed, if it means a revealer of secrets, it suits with him, who hath declared his Father's mind and will, and revealed the mysteries of his grace to the sons of men: and as Joseph had all the stores of corn under his care, and the needy were bid to go to him for it, so Christ has all the treasures of grace in his hand, and all that are sensible of their need of it are directed to go to him for it; and it is from him that men of all nations and countries receive grace for grace, and have all their supplies, and spiritual sustenance and nourishment.

JAMISO�, "The famine was sore in all lands— that is, the lands contiguous to Egypt - Canaan, Syria, and Arabia.