Exegetical and Hermeneutical Commentary of Genesis 41:33

Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.

33 36. Joseph’s Counsel

33. let Pharaoh, &c.] Joseph leaves the office of interpreter, and takes upon himself to give political counsel to the king of Egypt.

Fuente: The Cambridge Bible for Schools and Colleges

Gen 41:33-36

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 Pharaohs 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 Josephs 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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 33. 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

33. Now therefore let Pharaoh lookout a manThe explanation given, when the key to the dreams wassupplied, appears to have been satisfactory to the king and hiscourtiers; and we may suppose that much and anxious conversationarose, in the course of which Joseph might have been asked whether hehad anything further to say. No doubt the providence of God providedthe opportunity of his suggesting what was necessary.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

Fuente: John Gill’s Exposition of the Entire Bible

      33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.   34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.   35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.   36 And that food shall be for 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.   37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.   38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?   39 And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art:   40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.   41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.   42 And 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;   43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.   44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.   45 And Pharaoh called Joseph’s name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt.

      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, Prov. vi. 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, v. 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 (Ps. cv. 22) that he taught the senators wisdom. Hence we may justly infer with Solomon (Eccl. iv. 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, v. 38. He is a nonsuch for prudence: There is none so discreet and wise as thou art, v. 39. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning-light, Ps. xxxvii. 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 (v. 41); without thee shall no man lift up his hand or foot (v. 44); all the affairs of the kingdom must pass through his hand. Nay (v. 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 (v. 44), I am Pharaoh. When the proposal was made that there should be a corn-master-general nominated, it is said (v. 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 (ch. xlix. 23), as Daniel, ch. vi. 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, Zaphnath-paaneah–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 (John i. 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 ministers is to cry before him, “Bow the knee; kiss the Son.“

Fuente: Matthew Henry’s Whole Bible Commentary

33. Now 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.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES.

Gen. 41:34. Take up the fifth part of the land of Egypt.] Lay on a tax of a fifth of the produce. The 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.(Murphy.) The Egyptians were accustomed to a tax of a tenth in ordinary years, for the public granaries. The extra crop would enable them easily to double the tax or rent.(Jacobus.)

MAIN HOMILETICS OF THE PARAGRAPH.Gen. 41:33-36

JOSEPH AS THE ADVISER OF PHARAOH

The occasion was important and critical, but Joseph was quite himself. The marked and well-known features of his character are manifest.

I. His presence of mind. Joseph was not one of those men whose dull faculties move slowly and require a long time to rouse them to exertion. He was a man of energy and spirit, and of ready resource. He proved himself equal to this present situation by fearlessly offering advice which was at once rational and practical.

II. The kindness and openness of his nature. He wanted to preserve the country from a great calamity; and in all the simplicity of his heart offers this sound advice, not as one who merely wished to be officious, but as one who could sympathise with the sorrows of others.

III. His self-command. He is not embarrased nor over-awed by the situation in which he suddenly found himself placed. He allows himself to think soberly.

IV. His practical good sense. He does not show any fanaticism by taking refuge in a presumptuous dependence upon Providence, but imparts counsels worthy of a great statesman who has the interests of his country at heart. He counsels that excellent prudence which provides for the future. Pharaoh was to lay up, in the time of plenty, for the time of famine. Josephs practical good sense is especially seen when he advises his king to chose a man for the times. In great crises of human affairs one wise and strong director is needed. It is those great men who have proved their sufficiency for the times that make history. The qualities of such a man are

1. That he should be discreet. He should be intelligent and capable of understanding the signs of the times. He must be able to distinguish things that differ, to resist the temptation of what is merely plausible, to look fairly and every side of him and to point out the more excellent way.

2. That he should be wise. He should be a prudent man, one who was capable of using his knowledge rightly, that prudence which foreseeth the evil and hides itself in the impregnable fortress of wisdom. He should be a man of action as well as of thought and of knowledge. Such a man was Joseph, a man truly raised up for the times. He had no interested designs. He did not, like Haman, give advice merely to recommend himself. His only aim was the good of his country and the glory of his God.

SUGGESTIVE COMMENTS ON THE VERSES

Gen. 41:33-36. The good counsel which Joseph adds to the interpretation of the dream makes the answer of God an answer of peace, and not of evil. It may be justly questioned whether Pharaoh would have made any good improvement of his dreams if Joseph had merely interpreted them, without speaking of the use that ought to be made of the Divine discovery. God reveals nothing before it happens without some good end in view. The intention of prophecies concerning judgments to come is to excite those threatened with them to take proper measures for averting them. The grand purpose of God in Pharaohs dreams was not to gratify a vain curiosity about the future, but to procure deliverance and honour to Joseph, and to preserve Egypt, and the family of Jacob, and the countries around from destruction.(Bush.)

One practical inference is to be drawn from this history, the same that was taught by our Master in the parable of the unjust steward. He commended the unjust steward because he had done wisely; he was wiser in his generation than the children of light; he had used his opportunity. Our Redeemer tells us that where he gained we fail; we have our advantages, and we, the children of light neglect to use them for the future. The same lesson is taught by Josephs history. To us, the years in which we are living are those of plenty, abundance of spiritual instruction; but the years of dearth will come. Blessed is the man who shall use the present well. Blessed is he who makes use of the present opportunity, who is using the present in acquiring spiritual strength. Blessed is he who is laying up for himself, while on earth, a treasure in the heavens which shall never fail.(Robertson.)

The counsel of Joseph stands good both in regard to earthly and heavenly things; and is all the more necessary, for men generally make a bad use of abundance.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

33. Now therefore let Pharaoh “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, and force of character, break forth into unasked but not unaccepted counsel.” Murphy.

Fuente: Whedon’s Commentary on the Old and New Testaments