Exegetical and Hermeneutical Commentary of Genesis 41:14
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.
14. and they dungeon ] A clause probably introduced, like that in Gen 40:15, in order to harmonize the E with the J version. In E, Joseph is a slave, not a prisoner: in J he is a prisoner, cf. Gen 39:21-23.
shaved himself ] The Egyptians paid extreme care to matters of cleanliness. They were very generally themselves clean shaven. LXX and Lat. render “they shaved him.”
Fuente: The Cambridge Bible for Schools and Colleges
Gen 41:14-16
Then Pharaoh sent and called Joseph
Joseph summoned into Pharaohs 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 Gods 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 Gods 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 bakers 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 Josephs 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 Josephs introduction to Pharaoh.
V. See now what Joseph did, after interpreting Pharaohs 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 JOSEPHS 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, Josephs 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 Josephs 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 winters storm; so that mans soul is well-rooted in God who is as prayerful in a mansion as he was in a prison. When children were born in Josephs 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. Josephs policy turned disaster into blessings. In Potiphars 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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. They brought him hastily out of the dungeon] Pharaoh was in perplexity on account of his dreams; and when he heard of Joseph, he sent immediately to get him brought before him. He shaved himself – 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 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 be supposed to have any changes of raiment.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The dungeon, or prison, by a synecdoche of the part for the whole. For it is not probable that Joseph, who was now so much employed, and intrusted with all the affairs of the prison and prisoners, Gen 39:21-23, should still be kept in the dungeon properly so called.
He shaved himself; for till then he suffered his hair to grow, as the manner was for persons in prison, or under great sorrow, 2Sa 19:24. But to appear in a mournful dress before the king was not convenient, nor usual. Compare Est 4:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Then Pharaoh sent and calledJosephNow that God’s set time had come (Ps105:19), no human power nor policy could detain Joseph in prison.During his protracted confinement, he might have often beendistressed with perplexing doubts; but the mystery of Providence wasabout to be cleared up, and all his sorrows forgotten in the courseof honor and public usefulness in which his services were to beemployed.
shaved himselfTheEgyptians were the only Oriental nation that liked a smooth chin. Allslaves and foreigners who were reduced to that condition, wereobliged, on their arrival in that country, to conform to the cleanlyhabits of the natives, by shaving their beards and heads, the latterof which were covered with a close cap. Thus prepared, Joseph wasconducted to the palace, where the king seemed to have been anxiouslywaiting his arrival.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ps 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, Nu 13:22.
h “et currere fecerunt eum”, Pagninus, Montanus, Munster, Vatablus; “et fecerunt ut curreret”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
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 ( 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 ( , 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 ( ) a man discreet and wise, and set him over the land of Egypt;” and cause ) that in the seven years of superabundance he should raise fifths ( ), i.e., the fifth part of the harvest, through overseers, and have the corn, or the stores of food ( ), 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 14-24:
Pharaoh accepted the chief butler’s suggestion. He sent for Joseph to be brought quickly from the prison. In keeping with Egyptian custom, Joseph shaved and changed his clothing. The men of Egypt shaved their head as well as their beard.
When Joseph stood before him, Pharaoh told him that none of his magicians or wise men could interpret his dream. He demanded to know if Joseph could do so. Joseph quickly informed him that the power of interpretation was not in him but in Elohim, who would “answer the peace of Pharaoh,” literally would tell him what would be for Pharaoh’s welfare.
Pharaoh told to Joseph his two dreams. He then repeated that none of those in his court who were skilled in occult practices could give him any idea of the interpretation. This experience confirms the folly of seeking wisdom and guidance in life by consulting fortune tellers, astrologers, palm readers, “spiritual advisors,” mediums, psychics, or any other occult practitioners. It is true that such as these may be able to predict future events with remarkable accuracy. But the test for prophecy leaves no margin for error. If any part of a prediction, prophecy, or interpretation is inaccurate, it is not of God but of Satan (De 18:21, 22). God demands the death penalty for those who engage in occult practices (Ex 22:18). He forbids His people to have anything to do with the occult in any way (De 18:10-12; Le 26, 31; 1Co 5:10, 11; 10:14; 1Jo 5:21).
Fuente: Garner-Howes Baptist Commentary
14. 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 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 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 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 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 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 “shaving himself,” 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 nourished their hair than otherwise. (156) 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 the servant of God lay in filth even to the day of his deliverance.
(156) This conjecture of Calvin’s is erroneous. “ Herodotus mentions it among the distinguishing pecularities of the Egyptians, that they commonly were shaved, but in mourning they allowed the beard to grow. The sculptures also agree with this representation. ‘So particular,’ says Wilkinson, ‘were they on this point, that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.’” — Egypt and the Books of Moses, p. 30. — Ed.
Fuente: Calvin’s Complete Commentary
(14) He shaved himself.Herodotus (ii. 36) mentions that the Egyptians 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 men of low condition are represented with beards. In the prison, therefore, Joseph would leave his beard untrimmed, but when summoned into the kings presence, he 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 dreams he was exalted in Egypt. They stripped him of his many-coloured coat; the 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Brought him hastily Hebrews, caused him to run . Every thing was excitement about the royal household that day, and hence the haste .
Shaved According to Herodotus (ii, 36) the Egyptians never allowed their beards to grow, except while mourning for deceased relatives . The most recent researches into Egyptian archaeology confirm this statement . In order, therefore, to conform to the Egyptian ideas of propriety, Joseph was shaved in order to be presentable at the royal court .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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 Pharaoh’s presence.’
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 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 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 background.
Fuente: Commentary Series on the Bible by Peter Pett
Pharaoh tells Joseph his Dreams
v. 14. Then Pharaoh sent and called Joseph, v. 15. And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it; and I have heard say of thee that thou canst understand a dream to interpret it. v. 16. And Joseph answered Pharaoh, saying, It is not in me, v. 17. And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river; v. 18. and, behold, there came up out of the river seven kine, fat-fleshed and well-favored; and they fed in a meadow; v. 19. and, behold, seven other kine came up after them, poor and very ill-favored and lean-fleshed, such as in ever saw in all the land of Egypt for badness. v. 20. And the lean and the ill-favored kine did eat up the first seven fat kine; v. 21. and when they had eaten them up, v. 22. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good; v. 23. and, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them; v. 24. and the thin ears devoured the seven good ears.
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 41:14. Dungeon, &c. See ch. 40: Gen 41:15. Joseph put off his garments and habit of mourning, such as became and were expressive of his afflicted state, and appeared in a proper dress before the king. The AEgyptians never shaved or cut their hair in times of public or private distress; on other occasions they were remarkably clean and exact in their dress.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 41:14 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.
Ver. 14. And they brought him hastily. ] Heb., They made him run: who haply knew not what this haste and hurry meant, but was betwixt hope and fear till he came to the king. It is God that “bringeth low, and lifteth up; that raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set him among princes,” &c. 1Sa 2:7-8 In the year of grace 1622, the Turkish Janizaries, who have learned that damnable art of making and unmaking their king at pleasure, drew Mustapha, whom they had formerly deposed, out of prison: and when he begged for his life they assured him of the empire; and carrying him forth upon their shoulders, cried with a loud voice “This is Mustapha, Sultan of the Turks; God save Mustapha, &c.,” with which sudden change the man was so affected that he fell into a swoon for joy, and they had much ado to keep life in him. a Our Henry IV was crowned the very same day, that the year before he had been banished the realm b
And changed his raiment, and came in unto Pharaoh.
a Mustapha, subita illa mutatione qua ex carcere ad summam dignitatem et potentiam evectus erat, ita commotus fuit, ut animi deliquium pateretur ,& c. – Parei. Medul., p. 1165.
b Dan., Hist. of Engl., p. 48.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 41:14-24
14Then Pharaoh sent and called for Joseph, and they hurriedly brought him out of the dungeon; and when he had shaved himself and changed his clothes, he came to Pharaoh. 15Pharaoh said to Joseph, “I have had a dream, but no one can interpret it; and I have heard it said about you, that when you hear a dream you can interpret it.” 16Joseph then answered Pharaoh, saying, “It is not in me; God will give Pharaoh a favorable answer.” 17So Pharaoh spoke to Joseph, “In my dream, behold, I was standing on the bank of the Nile; 18and behold, seven cows, fat and sleek came up out of the Nile, and they grazed in the marsh grass. 19Lo, seven other cows came up after them, poor and very ugly and gaunt, such as I had never seen for ugliness in all the land of Egypt; 20and the lean and ugly cows ate up the first seven fat cows. 21Yet when they had devoured them, it could not be detected that they had devoured them, for they were just as ugly as before. Then I awoke. 22I saw also in my dream, and behold, seven ears, full and good, came up on a single stalk; 23and lo, seven ears, withered, thin, and scorched by the east wind, sprouted up after them; 24and the thin ears swallowed the seven good ears. Then I told it to the magicians, but there was no one who could explain it to me.”
Gen 41:14 “they hurriedly brought him out of the dungeon” Again we have an Egyptian loan word (see note at Gen 40:15) in the term “dungeon,” which seems to mean “incarcerated within an Egyptian fortress.” Apparently Joseph was kept with the political prisoners.
“shaved himself and changed his clothes” Here again is the Egyptian custom of not only shaving one’s beard, but of shaving one’s entire body, and cleaning one’s self completely before approaching Pharaoh.
Gen 41:16 “It is not in me; God will give Pharaoh a favorable answer” This answer is much like Dan 2:27-30. Joseph knew the source of his dreams was not in his ability to use divination or to read ancient documents, but in the power of God (cf. Gen 40:8). Joseph has a theocentric worldview (cf. Gen 41:25; Gen 41:28; Gen 41:32).
The term translated “favorable” is the term shalom (BDB 1022), which denotes “peace,” “well being,” or “favor.” See Special Topic: Peace (shalom) . In the context of chapter 41, the shalom may refer to Pharaoh’s spirit (“his spirit was troubled”) in Gen 41:8.
Gen 41:17-24 This is a slightly different form from the account of Pharaoh’s dream found earlier in chapter 41. It fits the situation exactly. No one would retell the story exactly the same without embellishing some points and omitting other points. To me it is a sign of the historicity of the account.
Gen 41:18 The term “sleek” is a Hebrew CONSTRUCT “beautiful” (BDB 421) and “form” (BDB 1061). This CONSTRUCT is used of
1. cows, here
2. women, Gen 29:17; Deu 21:11; 1Sa 25:3; Est 2:7
3. man, Gen 39:6
4. tree, Jer 11:16
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
brought him hastily out. Hebrew made him run.
shaved. The beard was a disgrace in Egypt; shaving a disgrace in Palestine. Compare 1Sa 10:4.
Fuente: Companion Bible Notes, Appendices and Graphics
Pharaohs Dreams Interpreted
Gen 41:14-36
Notwithstanding the great urgency of the royal summons, and the speed with which the great events of his life crowded on one another, Joseph was kept in perfect peace. He found time to shave, and to change his raiment. Let us be at rest in God. He that believeth does not make needless haste. One of the loveliest traits in Josephs character was his humility. He did not take on airs, nor assume superiority, nor pose as a superior and injured person. He said simply, It is not in me; God will give. These words might have been uttered by our Lord; they are so perfectly in harmony with the tenor of his life. Surely we should appropriate them. At the best we are but Gods almoners, passing on to others the good things of which He has made us the stewards. Joseph was set on using all he had, not for himself, but for others; therefore he had more and more to give.
Fuente: F.B. Meyer’s Through the Bible Commentary
sent: 1Sa 2:7, 1Sa 2:8, Psa 105:19-22, Psa 113:7, Psa 113:8
and they brought him hastily: Heb. made him run, Exo 10:16, 1Sa 2:8, Psa 113:7, Psa 113:8, Dan 2:25
he shaved: 2Sa 19:24, 2Ki 25:29, Est 4:1-4, Est 5:1, Isa 61:3, Isa 61:10, Jer 52:32, Jer 52:33
Reciprocal: Gen 39:20 – into the prison Psa 105:20 – General Ecc 4:14 – For out
Fuente: The Treasury of Scripture Knowledge
POTENTATE AND PRISONER
Pharaoh sent and called Joseph.
Gen 41:14
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 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 balm in Gilead?
II. The kings pleasure cannot wait.There must be no delay in bringing Joseph out of prison; they made him run (marg.). Are we quick to execute our Lords commands, or do we linger, fancying any time will suffice to enter upon the duty assigned? The kings business requireth haste.
III. Yet prison garb does not befit a kings court.Extreme haste did not prevent the necessary preparations for a decent appearance before Pharaoh. Joseph shaved (his beard and perhaps his head) and changed his raiment. Too often we rush into the 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. Josephs prison 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 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 children. One day Christians will be presented faultless before the Fathers throne.
IV. The diligent servant is honoured by standing before the king.This was an illustration of Pro 22:29. 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 sadness, interpreted their dreams, and been called to Pharaohs aid. Our acts are linked together, we cannot foresee the consequences of the most trivial deed. Let all our labour be conscientiously discharged.
V. The true prophet ascribes credit and power to God alone.How modestly Joseph disclaimed the knowledge attributed to him, and referred the glory to Him whose messenger he was. Humility ever decks Gods servants, for they say, What have we that we have not received? Pride on account of intellectual ability or rank or strength or character is unwarrantable. By the grace of God I am what I am. Herein did the 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 petition, Not unto, us, O Lord, but unto Thy name give glory.
VI. The king is assured that God will answer him to his advantage.Indeed, all Gods 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. The answer of peace was to prove really beneficial to Pharaoh, though it predicted both abundance and dearth. Besides, the interpretation of the dreams would ease the monarchs restlessness. God is ever ready to speak peace to His people and to His saints.
Illustration
(1) 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 speaking of the butlers ungratefulness. Consider, first, the suspense in which he was 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 lesson that we draw from this isin 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 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 little and received much what marvel is it that you receive no more? The only marvel is that you have received so much.
(2) 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 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 lapse of time, pass ideally through the mind in one instant. We have in dreams no true perception of the lapse of timea strange property of mind! for if such be also its 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 almost an eternity is compressed into a moment, infinite space is traversed more swiftly than by real thought.
(3) One of the loveliest traits in Josephs character was his humility. He did not pose 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.
Fuente: Church Pulpit Commentary
Joseph’s Exaltation in Egypt
Gen 41:14-16, Gen 41:28-30, Gen 41:40-44
INTRODUCTORY WORDS
As we study the exaltation of Joseph in Egypt we cannot but remember his degradation. To see the one without the other, is to lessen the vital comprehension of either. Unless we grasp his degradation we cannot grasp the glory of his exaltation, and vice versa. We need to know how far he went down, to know the height to which he was lifted up.
1. The way to get up is to get down. Here is our Scriptural text, “Humble yourselves under the mighty hand of God, that He may exalt you in due time.” Another Scripture puts the same thing in a somewhat different way: “He that humbleth himself shall be exalted.”
Along with these Scriptures is one also which shows the other side: “He that exalteth himself shall be abased.” There is an abundance of Bible examples of both. When “this poor man cried,” “the Lord heard him, and saved him out of all his troubles.” There has never been a time, whether with Joseph or with David or with any man or nation, that God did not hear the cry of humiliation and contrition. It is always so.
On the other hand, every one who has lifted himself up against God in pride and self-exaltation has been brought low.
In all of this we have before us the Christ and His spirit of humiliation, and the antichrist and his spirit of exaltation. The Lord Jesus, “being found in fashion as a man, humbled Himself and became obedient unto death, even the death of the Cross. Wherefore God also hath highly exalted Him and given Him a Name which is above every” name.”
The antichrist will exalt himself above God and against all that is called God, so that he as God, shall sit in the Temple of God, showing himself that he is God. Thus shall he be brought low. All that see shall narrowly look upon him, saying, “Is this the man that made the earth to tremble, that did shake kingdoms; that made the world a wilderness?”
Which route do we travel-with the Christ or with the antichrist?
2. The way to be rich is to become poor. To the Laodiceans Christ says, “Thou sayest, I am rich, * * and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” Jesus Christ became poor that we, through His poverty, might be made rich. God hath chosen the poor of this world, who are rich in faith, to be the heirs of the Kingdom.
3. The way to be wise is to become a fool. That is, we never can know the wisdom which is from above until we renounce the wisdom which man teacheth. Why? Because the wisdom of this world is foolishness with God.
Thus God chooses the “foolish things of the world to confound the wise; and * * the weak things of the world to confound the things which are mighty.” God would not have any flesh to glory in His sight.
4. The way to be strong is to become weak. This is in line with what we have just said. Samson shorn of his locks, wherein lay the sign of his Nazarene vow, was weak like any other man. Power belongeth unto God. Man is inherently weak. We can do nothing in the realm of the spiritual in the strength of our own flesh, yet we can do all things through Christ who strengtheneth us.
David’s power did not lie in his skill with his sling, it lay in his faith in God. Jonathan was not the. mighty slaughterer of the Philistines because he was a superman in physical strength. His victory lay in the word: “There is no restraint to the Lord to save by many or by few.” Gideon overcame the Midianites by the power of God.
I. JOSEPH’S EXALTATION WAS SHOWN BY HIS CHANGE OF GARMENTS (Gen 41:14)
1. Jesus Christ left the dungeon experiences when He went to the Father. As He hung upon the Cross His visage was more marred than any man, and His form more than the sons of men. He was a Man from whom men turned away their faces. His sufferings were necessary, His emaciated body with its inflamed wounds, matted hair, exposed nerves-all of these were necessary, but they were not the visage or the form that He should bear as He entered into the realms of the glory of God His Father.
2. Jesus Christ was physically altered before He went to God. From the grave He arose, and as He arose He came forth with a body glorified. The two disciples going to Emmaus knew Him not. He certainly did not carry the visage which they had last seen upon His worn and weird countenance.
3. Jesus Christ changed His raiment when He went to the Father. He now was clothed in the garments of glory.
Let us pause for a moment to ask if what was true of Joseph and of our Lord is not also true of us. We certainly cannot go into the presence of God to walk in light carrying with us the marks of the dungeon. We must first be born anew, we must come out of the life of shame, and the prison experiences. We, also, must be changed in body. Have we not read, that we shall all be changed in a moment, in the twinkling of an eye? Before we go to God, we must put off the body of this humiliation; mortality must be swallowed up in life.
II. JOSEPH’S EXALTATION WAS SHOWN BY HIS HEADSHIP OVER THE HOUSE OF PHARAOH (Gen 41:40-41)
Thus it was that Pharaoh set Joseph over all the land of Egypt. When Jesus Christ ascended up on high, He was made Head of the Church. His Word is clothed with absolute authority. No one can come in or go out without Him,
1. Is the Headship of Christ recognized today? The bane, as we see it, of the Church is the supplanting of the authority of Christ. This authority is now invested in men. On the one hand, the power may be clothed in an individual, or, on the other hand, it may be placed in a committee or board of operation; but wherever any authority dares to step in and dispute the absolute sovereignty of Christ in the Church, the whole purpose and plan of God is broken.
We do not doubt but that there were men in Egypt who were given places of trust and authority over local constituencies in the gathering in of grain, but in no event could this authority supersede the authority of Joseph.
There may be in the Church pastors and prophets and teachers and evangelists; there may be deacons and elders and bishops; all of these may have a certain place of authority, but their authority is a subjugated authority.
In the Church One is our Master, and all we be brethren. He who would be lord at all must be servant of all.
2. Is the Headship of Christ obeyed? Do Christians follow the dictates of the Lord Jesus, or, are they subject to the dictates of men? Are saints more concerned with what “The Leaders” may say, than with what the Lord may command?
Listen to the voice of the Master, “Let no man glory in men.” “Be not ye the servants of men.”
III. JOSEPH’S EXALTATION WAS SHOWN BY THE BESTOWAL OF PHARAOH’S RING AND ROBE (Gen 41:42)
“Pharaoh took off his 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.” All of this gave unto Joseph the insignia of honor and kingly recognition.
1. We should keep in mind that Joseph was not placed upon the throne of Egypt. He was given a seat on Pharaoh’s throne. Thus our Lord was not enthroned on His own throne when He ascended on high, but He was placed on the throne of God.
Our Lord Himself said to the Twelve, “Ye which have followed Me * *, when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Thus, His throne is yet future. By Him it is written: “To him that overcometh will I grant to sit with Me in My throne, even as I also overcame and am set down with My Father in His throne.” Christ’s throne is the throne of David. He who made Christ to sit on His throne will yet cause Him to sit upon His own throne, even in Jerusalem.
2. We should also remember that Joseph was given the signet of Pharaoh. Pharaoh’s ring upon Joseph’s hand intrusted to Joseph Pharaoh’s authority. Whom he would he could set up, and whom he would he could put down, so long as he retained Pharaoh’s ring. God, the Father, hath also invested unto God, the Son, all judgment. “The Father judgeth no man but hath committed all judgment unto the Son.”
3. We should likewise keep before us the fact that Joseph’s linen apparel was a princely bestowal. Jesus Christ is the Prince of Peace. Satan is the prince of this world, the prince of the power of the air, who energizes the sons of disobedience. The Lord Jesus Christ is the Prince of God sent from Heaven.
How different was the ring and the robe and the golden chain with which Joseph was now attired to the prison garb which he wore in the prison!
IV. JOSEPH’S EXALTATION WAS SHOWN BY THE SUBJECTION OF THE PEOPLES TO HIS AUTHORITY (Gen 41:43)
1. God hath said that to Christ every knee shall bow and every tongue shall confess. Divine worship should never be accorded unto man, but Divine worship is commanded unto Christ who is both Son of God, and God, the Son. Before Him we rightly fall prostrate and crown Him Lord.
2. God hath made Jesus Christ both Lord and Christ. He hath set Him over the nations. At the time of this writing the world has refused to acknowledge Christ’s Headship, but the time is coming when the Father will say to the Son, “Yet have I set My King upon my Holy Hill of Zion.” “He shall rule the world in righteousness.”
Christ is also Head over His Church. Here He holds all power although not all have accepted His rule. In spite of this the True Church numbered by innumerable multitudes does reverently bow before Him.
The mark of sin is insubordination to Christ. The Prophet wrote, “We have turned every one to his own way.” The highest reach of redemption is the spirit of abject obedience. The believer gives up his will and way for Christ’s will and way. He crowns Christ as Lord.
In Heaven all the holy ones worship the Lord saying, “Holy, Holy, Holy; Lord God Almighty!” May we who are upon the earth join that sacred throng and acclaim God the Father, God the Son, and God the Holy Ghost!
Remember this: if we do not crown Him Lord of all, we do not crown Him Lord at all.
V. JOSEPH’S EXALTATION WAS SHOWN BY HIS PLACE NEXT TO THE KING (Gen 41:44)
The message of Gen 41:44 is, “I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.”
Here was autocratic power placed in Joseph. Only Pharaoh was greater than he, and even Pharaoh, as we have seen, had placed his ring upon Joseph’s hand.
This is the message of Jesus Christ. Hear Him as He makes His claims to authority and power:
1. “My Father worketh hitherto, and I work” (Joh 5:17). The Jews then took up stones to stone Christ, for they knew that He made God His Father, making Himself equal with God.
2. “What things soever [the Father] doeth, these also doth the Son likewise” (Joh 5:19). In this statement Christ spoke of the absolute unity of purpose and action between Himself and the Father. He could do only that which the Father did, not because He was a helpless weakling, but because He was perfectly one with the Father.
3. “As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will” (Joh 5:21). Here is the practical outworking of the Divine unity of Father and Son. If the Father raises the dead, so also doth the Son. The same power which is the Father’s is also the Son’s. The raising of the dead was a supreme miracle and attested the Deity of Christ.
4. “For the Father judgeth no man, but hath committed all judgment unto the Son” (Joh 5:22). Here the Son is one with the Father in executive power. Yea, the Father has placed the Son in charge of “judgment”-all judgment belongs to the Son. Such bestowal of power is the Son’s, only because He is one with the Father.
5. “That all men should honour the Son, even as they honour the Father” (Joh 5:23). This is the only logical conclusion of that which has just gone before. There is no possible recognition of or approach to the Father except through the Son.
VI. JOSEPH’S EXALTATION WAS SHOWN BY HIS NEW NAME (Gen 41:45 f.c.)
“And Pharaoh called Joseph’s name Zaphnath-paaneah.” What a remarkable name is this! It means “savior of the world.”
Our Lord Jesus bears many such titles, each of which is significant of some phase of His work toward the saints or the world.
1. He is called Jesus-which means Savior. The angel said to Mary, “Thou shalt call His Name Jesus: for He shall save His people from their sins.” Joseph was called savior by the world because it was he who suggested and carried out the plan to save the people physically from the terrors of famine. Jesus Christ is Savior in a far deeper sense. Those who trust Him and come unto Him He saves from eternal death, and saves them unto eternal life.
2. He is called Lord. He is called this by virtue of His resurrection and His seat of authority. Joseph in reality was lord over the Egyptians, but Jesus is Lord over all.
3. He is called Christ. The name means “Anointed.” He was anointed of the Father, and He is destined to be the Messiah of the world, and particularly of Israel.
There are many other names which could be mentioned. In fact, Dr. Horton has a book of daily devotions which supplies to each day of the year a new and distinct name accorded to Christ in the Bible. He is Wonderful, and Counsellor, the Mighty God, the Everlasting Father, and the Prince of Peace. All of these are meaningful Names of Christ.
He is Jehovah-Jireh and Jehovah-tsidkenu, Jehovah-Shalom, Jehovah-nissi, and the other wonderful Jehovah titles.
He is the Light of the world, the Door, the Way, the Truth, the Life, and the Light.
He is the Good Shepherd, the Great Shepherd, the Chief Shepherd.
VII. JOSEPH’S EXALTATION WAS SHOWN BY THE BESTOWAL OF A GENTILE BRIDE (Gen 41:45 l.c.)
1. The Gentile Wife. “And he gave him to wife Asenath, the daughter of Poti-pherah, priest of On.” Here is another wonderful picture of our Lord. We must remember that we are discussing Joseph at the time of his exaltation. It was during that time that he obtained the Gentile bride. The Church is the Bride of Christ. In the Book of Ephesians we read how Adam said, “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.” In speaking of this garden of Eden statement, the Spirit said, “This is a great mystery: but I speak concerning Christ and the Church.”
There are many New Testament references to the marriage which awaits the Lord’s Return. One of the climactic statements is found in Revelation: “Let us be glad and rejoice, and give honour to Him: for the marriage of the Lamb is come, and His Wife hath made herself ready.” During this age the Spirit is calling out of the nations a people for His Name.
2. The Gentile wife presented by Pharaoh. It was Pharaoh who gave Asenath to Joseph. It was he who prepared for the marriage, and, beyond a doubt, it was he who honored the marriage festivities with his presence.
The Father is preparing the Bride for Christ. He it is who gives the marriage to the Son. For our part we believe that the Father will be present in the air when the glorious consummation of the marriage shall take place. There is no reason we should doubt this. There are several reasons why we should believe it.
(1) The Book of Daniel describes, in chapter 7, the placing of the thrones in Heaven, Upon one of them the Ancient of Days sits and before Him stands one like unto the Son of Man.
(2) The Book of Revelation gives the same picture, The Father sits on the throne holding a seven-sealed book in His hand, while the Son steps forth and receives the book.
It is true we are looking for that Glorious Appearing of the Great God and our Savior Jesus Christ.
AN ILLUSTRATION
“JOSEPH’S EXALTATION IN EGYPT”
Christ, the Lord. A few years ago we had the privilege of studying, in the Rospighosi Palace in Rome, Guido Reni’s great picture “The Aurora.” It is on the ceiling, and can be studied only with the greatest difficulty from the floor. But a mirror is so placed on a table that it reflects the picture, and one can study it. there with ease and pleasure. God is a Spirit, and He is in the Heaven, “dwelling in light unapproachable.” It was not easy to know Him there. But the Incarnation, the Word, becoming flesh and dwelling among us, was the bringing of the reflection of the glorious Person of God dawn to earth in human form and life. Men looked at Jesus and saw the likeness of God, “the express image of His person.” He was Christ, the Lord.-H.
Fuente: Neighbour’s Wells of Living Water
Pharaoh Called For Joseph Naturally, Pharaoh sent for the Hebrew who had interpreted the dreams of his servants in prison. Joseph cleaned up, shaved the hair of his head and put on fresh clothing and approached the ruler of Egypt. Joseph’s answer when Pharaoh said he had heard Joseph could interpret dreams is most interesting. Just as he had told the butler and baker, “It is not in me; God will give Pharaoh an answer of peace.”
Pharaoh related the dreams to Joseph. God’s messenger then began to explain that God had revealed coming events to Egypt’s ruler. Actually, Joseph explained, the two dreams had one message. Seven years of plenty were to be followed by seven years of famine which would make everyone forget the plenty. “And the dream was repeated to Pharaoh twice because the thing is established by God, and God will shortly bring it to pass.”
Joseph went on to suggest Pharaoh set a man over the land. This man would in turn select other officers to collect a tax of twenty percent during the time of plenty. Grain thus stored up would serve as a reserve during the years of severe famine to follow ( Gen 41:14-36 ).
Fuente: Gary Hampton Commentary on Selected Books
Gen 41:14. Brought him out of the dungeon Or prison; for, as 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, 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 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 inquiring who or whence he was, tells him his business, that he expected he should interpret his dream.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
41:14 Then Pharaoh sent and called {f} Joseph, and they brought him hastily out of the dungeon: and he shaved [himself], and changed his raiment, and came in unto Pharaoh.
(f) The wicked seek the prophets of God in their time of need, while in their prosperity they abhor them.