Exegetical and Hermeneutical Commentary of Genesis 41:17
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:
Gen 41:17-32
Behold there come seven years of great plenty
Joseph as a prophet
In interpreting Pharaohs 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. Josephs interpretation was throughout explicit and clear. There are no signs of doubt or misgiving. This Divine certainty is the common mark of all Gods prophets. (T. H. Leale.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
17. Pharaoh said, In my dream,behold, I stood upon the bank of the riverThe dreams werepurely Egyptian, founded on the productions of that country and theexperience of a native. The fertility of Egypt being wholly dependenton the Nile, the scene is laid on the banks of that river; and oxenbeing in the ancient hieroglyphics symbolical of the earth and offood, animals of that species were introduced in the first dream.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
| Joseph Interprets Pharaoh’s Dream. | B. C. 1715. |
17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: 18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: 19 And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: 20 And the lean and the ill favoured kine did eat up the first seven fat kine: 21 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. So I awoke. 22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: 23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: 24 And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. 25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. 26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 27 And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. 28 This is the thing which I have spoken unto Pharaoh: What God is about to do he showeth unto Pharaoh. 29 Behold, there come seven years of great plenty throughout all the land of Egypt: 30 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; 31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. 32 And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.
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, Zech. xiv. 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, v. 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 to-morrow shall be as this day, next year as this, and much more abundant, Isa. lvi. 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, Eccl. vii. 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 produce 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, Exod. xvi. 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, v. 29-31. Meats for the belly, and the belly for meats, but God shall destroy both it and them, 1 Cor. vi. 13. There is bread which endures to everlasting life, which shall not be forgotten, and which it is worth while to labour for, John vi. 27. Those that make the things of this world their good things will find but little pleasure in remembering that they have received them, Luke xvi. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
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. (Isa 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.” (Psa 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.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 41:32. The dream was doubled unto Pharaoh twice.] This denotes the certainty and nearness of the event. (1Ki. 11:9; Job. 33:14; Psa. 62:11.)
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 41:17-32
JOSEPH AS A PROPHET
In interpreting Pharaohs 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 kingsto utter truths, however unwelcome. It required some courage to enter upon the perilous task of announcing to this Egyptian despot a 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 mutteringno 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. Josephs interpretation was throughout explicit and clear. There are no signs of doubt or misgiving. This Divine certainty is the common mark of all Gods prophets.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 41:17. Here begins Josephs rise. Being in prison, he struck not fire, though he had a good brain; but waited till it came down from heaven to him, first in the butlers dream, and now in Pharaohs.(Trapp.)
It was happy for Pharaoh and for Egypt that the magicians confessed their incapacity to interpret this dream. Had they pretended to give some meaning to it out of the imagination of their own hearts, it is probable that he would have rested satisfied with it, and sought no further. Consequently when the seven years of plenty came, the abundance might have been spent in dissipation, and no provision made against the long and terrible famine. But when he was convinced that the mind of God was not with the magicians, he was forced to seek for light where he could find it.(Bush.)
Gen. 41:18-24. Even to the heathen and to infidels, God sometimes reveals great and secret things, to the end that it may become known how His Divine care and Providence may be traced everywhere within and without the Church.(Starke.)
Gen. 41:25-32. Joseph no doubt felt happy in seizing this opportunity to speak of his own God, the Ruler of the world, to Pharaoh, and particularly to proclaim His providence and foreknowledge. He knew that events would soon confirm his words, and that Pharaohs mind was already prepared to receive it.(Bush).
Important truths are repeated in the Scriptures. God speaks once, yea, twice to man.
Joseph marks his God-consciousness more distinctly before Pharaoh, by saying Ha-Elohim, thus making Elohim concrete by means of the article.(Lange.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
‘And Pharaoh spoke to Joseph saying, “In my dream, behold I stood on the bank of the Nile, and behold there came out of the Nile 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 Nile 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. Nevertheless long periods of famine at other times were known and written about there. Moreover the Nile 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 Nefretiri, 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.
Fuente: Commentary Series on the Bible by Peter Pett
The river Nile waters the country, which supplies the want of rain. See Zec 14:18 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 41:17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:
Ver. 17. And Pharaoh said unto Joseph. ] Here begins Joseph’s rise. Being in prison, be struck not fire, though he had a good brain: but waited till it came down from heaven to him, first in the butler’s dream, and now in Pharaoh’s. Had he ravenously roamed after preferment, and ravished it, as in his mistress’s offer he might have done, it would have shunned him, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the river = the Nile.
Fuente: Companion Bible Notes, Appendices and Graphics
Gen 41:1-7
Reciprocal: Gen 41:2 – there came