Exegetical and Hermeneutical Commentary of Genesis 41:37
And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
Gen 41:37-45
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 JOSEPHS 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 Josephs 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.)
Josephs 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) Josephs sway
(b) Pharaohs 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. Josephs 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 mans 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 Gods 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 Gods 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 Potiphars 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.)
Josephs 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. JOSEPHS UNEXPECTED PROMOTION.
II. JOSEPHS 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. JOSEPHS RECOGNITION OF GOD IN HIS HOME-LIFE. Seen in names of sons. Lessons:
1. If children of God, we should learn from Josephs 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. Josephs 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.)
Pharaohs prime minister
I. PHARAOHS DREAMS.
II. JOSEPHS 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. JOSEPHS ELEVATION. Lessons:
1. Patience of hope.
2. Assurance of hope. We may always–we should always–look forward confidently to the fulfilment of Gods promises which exceed all that we can desire. (W. S. Smith, B. D.)
Josephs 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 kings have their troubles. It is often true that uneasy lies the head that wears the crown. Joseph in prison, and Daniel in the lions den, more to be envied than Pharaoh and Dairus. Pharaohs 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. Josephs 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 Pharaohs 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 kings 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 Josephs 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 Josephs 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.)
Josephs 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 Pharaohs 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 Gods captives and build His temple. That great prince was the Lords 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 Haydns 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 Massinis 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 Verdis 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 mans ring, and a single person could carry a sufficient number of them to surround a whole wood. (Things Not Generally Known.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 37. The thing was good] Pharaoh and his courtiers saw that the counsel was prudent, and should be carefully followed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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?
Fuente: John Gill’s Exposition of the Entire Bible
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.” , “ according to thy mouth (i.e., command, Gen 45:21) shall my whole people arrange itself.” does not mean to kiss ( Rabb., Ges., etc.), for is 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.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 37-45:
Joseph’s advice was pleasing to Pharaoh and his ministers. They saw in him a spirit of wisdom which could only come from a higher power. The phrase “Spirit of God” does not necessarily mean they recognized the True God and His Holy Spirit. By Ruach Elohim, Pharaoh understood the wisdom and intelligence of a deity, (see Nu 27:18; Job 32:8; Pr 2:6; Da 4:8, 18). The Egyptians were polytheistic, and likely recognized Joseph’s God as but one of many deities.
Pharaoh was evidently a wise ruler. He recognized in Joseph the character traits needed for successful execution of the plans called for by his dream. He appointed Joseph to this position, and named him as Egypt’s chief administrative officer, second to authority only to himself. As symbols of this authority Pharaoh conferred on Joseph:
1. The royal ring, which was a signet-ring. Among discoveries in the ruins of ancient Nineveh is an impression of a seal from a metallic finger-ring, two inches long by one inch wide, which bears the titles, name, and image of Pharaoh Sabaco. It was likely such a signet-ring that Pharaoh placed on Joseph’s finger. It was the symbol of Pharaoh’s authority, which Joseph would now administer.
2. Vestures (clothing) of fine linen, byssos, which was the material used in making the garments of the priestly caste.
3. A neck chain (collar) of fine gold, a royal ornament worn by nobility.
4. The honor of riding in the second chariot, immediately behind the king, in all processions. Criers went before him, ordering all the people to “bow the knee” or do obeisance to Joseph, as the king’s representative.
Various paintings, carvings, and monuments extant in Egypt portray these things as typical of Egyptian custom of that time.
Pharaoh gave to Joseph an Egyptian name: Zaphnath-paaneah, meaning “the supporter of life,” or “the savior of the world.” This name reflected Joseph’s role as the one who would provide for deliverance from the coming famine.
Pharaoh completed Joseph’s naturalization and investiture by giving him an Egyptian wife: Asenath, “she who is of Neith,” the goddness of wisdom. She was the daughter of Poti-pherah, whose name means “dedicated to the sun.” He was the chief priest of the ancient religious and political capital, On, the “City of the Sun.” It was customary that the chief of the priesthood be selected from among the nearest relatives of Pharaoh.
The elevation of a Hebrew prisoner to the position of second in command is not an extra-ordinary event in Egyptian history. Numerous incidents similar to this may be found in the historical record. One Egyptian king made the son of a mason his own son-in-law. What is extra-ordinary is the working of Divine Providence to bring together all the events in the precise time and order, to accomplish God’s purpose in it all.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Gen. 41:40. According unto thy word shall all my people be ruled.] Some of the Hebraists (e.g., Gesenius, Knobel) render it on thy mouth shall my people kiss, and interpret it of the kiss of homage. But most of the others believe the meaning to be as in the text, objecting that the kiss of homage was reserved for princes.(Alford.)
Gen. 41:42. His ring.] Joseph is appointed grand vizier by giving him the signet ring of the monarch. (Est. 3:10; Est. 8:2.) Vestures of fine linen.] The priesthood, which was the foremost caste of Egypt, wore only linen and cotton garments; and no man was allowed to enter a temple in a woollen garment (Herod. ii. 37, 81). A gold chain about his neck.] The Egyptian monuments and wall-paintings show that the gold chain was worn by persons of distinction. It was especially the badge of office worn by the judge and the prime minister. This was also the custom in Persia and Babylonia. (Dan. 5:7.)
Gen. 41:43. And he made him to ride in the second chariot which he had.] The second state chariot in the public procession. Herodotus tells us that Egypt was noted for chariots both for peaceful and for warlike purposes. (Herod. ii. 108.) They cried before him. The heralds, whose office it was to prepare the way for the royal procession. Bow the knee. Some render the word, Father, of the king, others, Bow the knee. But it is rather an Egyptian word and not Hebrew, and means, Cast yourselves downdo homage.(Jacobus.)
Gen. 41:45. Zaphnath-paaneah.] His elevation is denoted by a new name (Gen. 17:5; Dan. 1:7), which means, Preserver of life. Jerome interpreted it in the Vulgate Salvator Mundi (Saviour of the world). Poti-pherah. He who is of the sun, There was a temple of the sun at On, which was the popular name for Heliopolis, meaning the house or city of the sun. It is called Aven (Exo. 30:17), and Bethshemesh (Jer. 43:13).
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 41:37-45
PHARAOH ACCEPTS JOSEPHS ADVICE
In which he shows:
I. His wisdom and prudence.
1. In acting upon the best evidence he had. The interpretation seemed to be clear and just; the course advised, reasonable. Pharaoh did not wait for a demonstrated certainty; but seeing that the next step before him was clear, he took that step. This is just our position with regard to the will and and purpose of God as revealed in the Bible. The Bible speaks to us of many things which now we cannot prove. We have to believe much upon evidence which our reason might persuade us is inconclusive, but which faith teaches us to receive. We are told of a time in which we may lay up for the future, and it is our wisdom to make that provision while we have opportunity. The message of Joseph carried with it the conviction of truth. So does the message of the Bible. To the Christian, faith is the verification of the invisible.
2. In choosing a fit man for the crisis. Everything now pointed to Joseph as the right man for the times. Pharaoh appeals to his courtiers as to whether it was not the wisest course to appoint Joseph at the head of affairs. They make no answer; as they were, perhaps, a little jealous of this foreigner, like as the Babylonish nobles were towards Daniel. And Pharaoh also shows his prudence in removing all social disabilities from this foreigner. He asserts his own authority as the fountain of rank. (Gen. 41:40-41; Gen. 41:44.) He invests Joseph with the symbols and array of dignity and honour. (Gen. 41:42-43.) He naturalizes him by giving him a new name, and so removing Egyptian prejudices. Joseph was fitly named, the salvation of life, for he was in very deed the preserver of life, the salvation of his country. This new name would tend to exalt the character of Joseph in the eyes of all the people. Josephs social standing was further assured by his marriage with the daughter of the priest of On. (Gen. 41:45.) The priests of Egypt were the highest class in the State, the landed aristocracy. They attended, and even controlled the kings. Besides, Josephs father-in-law was the chief priest of Onthe royal city. By marriage into this high caste Josephs social position was at once determined and secured.
II. His piety. When we speak of Pharaohs piety, it is not intended that it should be reckoned by our modern Christian standard. God accepts according to what a man hath, and not according to what he hath not. Surely it was a heaven-taught instinct which led Pharaoh to recognise the spirit of God in Joseph. He believed that he had before him a man who enjoyed intercourse with God, and who was inspired by Him. (Gen. 41:38-39.) And his conviction of the Godlike character and calling of Joseph was stronger than the tyranny of any feelings bred by a sense of propriety, or by the stern law of custom. It required strong principle to overcome national prejudices and the rigour of social order. But Pharaoh braved all consequences, so convinced was he that Joseph was a man taught of God. Even this promoting of Josephs alliance with the daughter of the priest of the sun does not forbid us to believe in the piety of Pharaoh. For in all this idolatry there can be discovered some lingering traces of the one true God. The world was then too young to have arrived at a rigid and sharply-defined distinction between polytheism and monotheism. The Pharaoh of Abrahams day feels the power of Him whose name is Jehovah. (Gen. 12:7.) Abimelech acknowledges the God of Abraham and Isaac. (Gen. 20:3-7; Gen. 21:22-23; Gen. 26:28-29.) Joseph had mentioned the true God to Pharaoh, and this was not without its blessed effect. Joseph was permitted to worship the God of his fathers, and we have reason to believe that Pharaoh, to some extent, entered into the spirit of that worship. In the account of Pharaohs dealings with Joseph, the Egyptian monarch appears to have acted with the strictest honesty and integrity, and as a reward he was supernaturally apprised of the famine which should come upon his land. When he exclaims concerning Joseph, Can we find such a man as this, a man in whom the spirit of the Lord is? he seems to have been actuated by a spirit of real piety. Hard it would be, indeed, to question the salvability of a monarch who could come to this pious resolution, which is recorded in Gen. 41:39. There are frequent allusions in Scripture to the tenderness with which God treated the heathen nations who beheld His judgments on the Israelites. (Eze. 20:5-10.) This tenderness towards the Egyptians and other heathen nations, can be explained only on a desire not to aggravate their sins, and this affords us no slight ground for our general argument. In whose sight I made myself known unto them (the heathen), by bringing them forth out of the land of Egypt. (Gen. 41:9.) I will be sanctified in you before the heathen. (Gen. 41:41.)(Grinfield On the Salvability of the Heathen.)
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 41:37-38. Can we find such a man as this? Hence some collect that Joseph preached many more things to the king, of God, His power, providence, goodness, etc., than are here recorded; and was therefore so admired, and advanced to the office of teaching his senators wisdom. To bind his princes to his soul, and make wise his elders (Psa. 105:22), as the original hath it.Trapp.
It is a sign of great wisdom to be able to give the best counsel; but it is a sign of wisdom also to be able to appreciate such counsel when it is given, and to be ready to follow it. Pharaoh was sensible that a divine person or a divine influence had enlightened Josephs mind and given him this extraordinary knowledge. His proposal therefore, to honour Joseph was a virtual honouring of the God whom he served. His affairs, he was convinced, would be most likely to prosper in the hands of a a man whom God loved and taught.(Bush.)
Gen. 41:39. The kings conclusion shows how greatly Egypt esteemed the higher knowledge; since it confirms the opinion which made this nation so renowned for wisdom among the ancients.(Lange.)
Joseph honoured God before Pharaoh, and God honoured Joseph in the sight of Pharaoh. A little time ago he was traduced as one of the vilest of men; now the king honours him as a man of incomparable worth. We may learn from this not to be greatly dejected by reproach, nor puffed up by praise. The best of men have passed through good report and evil report.(Bush.)
Gen. 41:40. They that bestow places of charge in Church or commonwealth upon undeserving persons, for by-respects, shall have Pharaoh to rise up in judgment against them.(Trapp.)
Gen. 41:41-45. Behold one hour hath changed his fetters into a chain of gold, his rags into fine linen, his stocks into a chariot, his jail into a palace; Potiphars captive into his masters lord; the noise of his chains into Abrech. He, whose chastity refused the wanton allurements of the wife of Potiphar, had now given him to his wife the daughter of Potipherah. Humility goes before honour; serving and suffering are the best tutors to government. How well are Gods children paid for their patience! How happy are the issues of the faithful! Never any man repented him of the advancement of a good man.(Bp. Hall.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
‘And the thing was good in the eyes of Pharaoh and in the eyes of all his servants.’
Pharaoh consults with his high officials and they agree that the interpretation seems sound and that Joseph’s plan is good.
Fuente: Commentary Series on the Bible by Peter Pett
Pharaoh Rewards Joseph Gen 41:37-45 gives us the account of Pharaoh rewarding Joseph for his interpretation of the dream and his wisdom in counselling the king. Thomas Constable tells us that it was not unknown for Pharaohs in Egypt to set unlikely individuals over governmental positions. [251] He quotes Henri Frankfort as saying:
[251] Thomas L. Constable, Notes on Genesis (Garland, Texas: Sonic Light, 2000) [on-line]; accessed 28 December 2008; available from http://www.soniclight.com/constable/notes.htm; Internet, 226.
“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.” [252]
[252] Henri Frankfort, Ancient Egyptian Religion: An Interpretation (Mineola, New York: Dover Publications, 2000), 35.
Illustration – In the African culture that I live in as a missionary, I see high-ranking members of the Presidential cabinet placed in these posts because an individual fought with the President in a war, or for other various reasons, while educational training for these particular posts was not a requirement. Promotions seems to be based more on relationships than on education and skills in such cultures.
Gen 41:40 Comments – Did Pharaoh not remember Joseph’s former position or did Joseph just not mention this?
Gen 41:42 Comments – The garments of Joseph will play an important role in the life of this servant. He will remove the garments of a youth and put on a coat of many colors, which symbolizes a prince. When this garment is taken from him by his brothers, he will put on the garments of a slave. Then these garments will be taken from him by Potiphar’s wife and he will put on the garments of a prisoner. Finally, he will be clothed with the garments of the Prime Minister of Egypt. Each time his garments were taken he had to forgive and forget. He did not long for the past, but looked to God to make a way for him in the future. Eventually, he realized that each time it was divine providence that caused his garments to be changed, and he became content wearing the garments and the ministry that God had placed him into.
Gen 41:45 Word Study on “Zaphnathpaaneah” Gesenius says the name “Zaphnathpaaneah” ( ) (H6847) is of Egyptian origin, and believed to have the meaning, “salvation,” or “savior of the age.” John Gill says the Hebrews interpreted it to mean, “a revealer of secrets” (Jonathan), or “one to whom hidden things are revealed” (Onkelos). He tells us that the ancient Jewish rabbi Aben Ezra was not completely certain of this word’s origin, whether it is Egyptian or Hebrew in origin. He says that some scholars suggest that the first part of this name is a reference to the Egyptian god Baal Zephon, referred to in Exo 14:2. [253] Adam Clarke suggests that this was an “Egyptian epiteth” that designated Joseph’s office rather than being a proper name of a person. He says that the word was used in a similar way to our compound terms such as “Prime-Minister, Lord Chancellor, High-Treasurer or Chief Justice.” [254]
[253] John Gill, Genesis, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Genesis 41:45.
[254] Adam Clarke, Genesis, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), comments on Genesis 41:45
Exo 14:2, “Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon : before it shall ye encamp by the sea.”
Gen 41:45 “he gave him to wife Asenath the daughter of Potipherah priest of On” Comments – Joseph is a type and figure of the Lord Jesus Christ. Just as Joseph was rejected by his brethren and took as his bride a Gentile, so did Christ Jesus receive the Gentiles as His bride when He was rejected and crucified by His people.
Fuente: Everett’s Study Notes on the Holy Scriptures
Joseph Made Ruler over all Egypt
v. 37. And the thing was good in the eyes of Pharaoh and in the eyes of all his servants. v. 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? v. 39. And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art, v. 40. Thou shalt be over my house, and according unto thy word shall all my people be ruled, v. 41. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. v. 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. v. 43. And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee, v. 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. v. 45. And Pharaoh called Joseph’s name Zaphnathpaaneah
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 41:37. The thing was good, &c. Though a young man, and a 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 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 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 interpretation with a deep sense of its truth?
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 41:37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
Ver. 37. And the thing was good in the eyes of Pharaoh. ] The devil, no doubt, by the magicians and politicians of those times, did his utmost to hinder the king’s purpose of preferring Joseph; as he did here for Cromwell, that great reformer, whom King Henry VIII, of a smith’s son, made Earl of Essex. a But “there is neither counsel nor wisdom against the Lord.” Pro 21:30
a Act. and Mon., 1070.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 41:37-45
37Now the proposal seemed good to Pharaoh and to all his servants. 38Then Pharaoh said to his servants, “Can we find a man like this, in whom is a divine spirit?” 39So Pharaoh said to Joseph, “Since God has informed you of all this, there is no one so discerning and wise as you are. 40You shall be over my house, and according to your command all my people shall do homage; only in the throne I will be greater than you.” 41Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.” 42Then Pharaoh took off his signet ring from his hand and put it on Joseph’s hand, and clothed him in garments of fine linen and put the gold necklace around his neck. 43He had him ride in his second chariot; and they proclaimed before him, “Bow the knee!” And he set him over all the land of Egypt. 44Moreover, Pharaoh said to Joseph, “Though I am Pharaoh, yet without your permission no one shall raise his hand or foot in all the land of Egypt.” 45Then Pharaoh named Joseph Zaphenath-paneah; and he gave him Asenath, the daughter of Potiphera priest of On, as his wife. And Joseph went forth over the land of Egypt.
Gen 41:38 “a divine spirit” This is translated from the Hebrew words ruach Elohim (BDB 924, and BDB 43). Notice that Pharaoh uses the same name for God as Joseph has used. This seems to be a common characterization for one who was able to interpret dreams (cf. Dan 4:8-9; Dan 4:18; Dan 5:11; Dan 5:14) by non-Hebrews.
Gen 41:40
NASBdo homage”
NKJVshall be ruled”
NRSVshall order themselves”
TEVwill obey your orders”
NJBrespect your order”
LXX”be obedient to your word”
JPSOA”be directed”
REB”will respect your every word”
The etymology of this term is uncertain, but it seems to be related to a Hebrew root which means “kiss upon the mouth” (BDB 676, KB 30, Qal IMPERFECT). It may mean (1) “to be obedient” (KB) or (2) “to kiss the ground as a gesture of homage” (cf. Psa 2:12). Egyptians shall honor Joseph’s word (lit. mouth) as they do Pharaoh’s (cf. Gen 41:42-44). He was made Pharaoh’s “Grand Vizier.”
Gen 41:42 “his signet ring” This is from the same root as the VERB “to sink down” (BDB 371), which may refer to the official ring sinking down in clay or wax to officially document something (cf. Est 3:10; Est 3:12; Est 8:8; Est 8:10).
“clothed him in garments of fine linen” This is another Egyptian loan (BDB 1058 III) word that refers to the fine white linen worn by the elite classes of Egyptian society.
“put the gold necklace around his neck” This was a symbol of authority throughout Egyptian history, particularly in the 12th dynasty (cf. Dan 5:7; Dan 5:16; Dan 5:29). All of these details are true of Egypt’s culture of the period. These are eyewitness details!
Gen 41:43 “second in charge” This was a way of referring to Joseph as second in command of Egypt (i.e., Grand Vizier). The term “second” (BDB 1041) often refers to political or administrative offices (cf. 1Sa 23:17; 2Ki 23:4; 2Ki 25:18; 1Ch 5:12; 1Ch 15:18; 2Ch 28:7; 2Ch 31:12; Neh 11:17; Est 10:3; Jer 52:24).
“Bow the knee” The meaning of this Egyptian term (“Abrek,” cf. JPSOA) has been greatly debated. It sounds like the Hebrew root “to kneel.” There are several other possible translations found in Brown, Driver and Briggs (BDB 7). However, the Vulgate, Aquilla’s Hebrew translation, Origen of Alexandria, and the Jewish commentator, Kimchi, all say that it means “to bow the knee,” which comes from an ancient Hebrew root (BDB 7). This seems to be the best possibility contextually.
Gen 41:44 “no one shall raise his hand or foot” This is an idiom for “no work or effort shall start or continue without Joseph’s permission.” It denotes a total and complete authority.
Gen 41:45 “Then Pharaoh named Joseph Zaphenath-paneah” This is an official title (BDB 861) related to Pharaoh himself (cf. Gen 45:8). Pharaoh’s naming him may have been a cultural sign of his authority over Joseph. There have been several proposed etymologies. The most popular one has been “the god speaks and he lives,” which seems to refer to Pharaoh as the son of the sun god, Re, or possibly Joseph’s God speaks and saves Egypt. Another possibility is “he who knows things,” which would refer to Joseph as a dream interpreter.
“and he gave him Asenath, the daughter of” This is another Egyptian name which means “belongs to Neith” (BDB 62, cf. Gen 41:45; Gen 41:50; Gen 46:20), who is the love goddess of the Egyptians.
“Potiphera priest of On” This is another Egyptian name which is a lengthening of the name Potiphar, found in Gen 37:36; Gen 39:1. It means “he to whom (Re) gave” (BDB 806). Pharaoh is making Joseph a part of the elite classes of Egypt’s society by this marriage to the daughter of an important priest (BDB 463).
“On” “On” (BDB 58) is the city of the sun god. It is called Heliopolis in Greek and Beth Shemesh in Hebrew (cf. Jer 43:13). It was located about seven miles north of Cairo, on the border of the Land of Goshen.
NASB, NKJV “and Joseph went forth over the land of Egypt”
NRSV “Thus Joseph gained authority over the land of Egypt”
TEV “traveled all over the land”
NJB, LXX “and Joseph began to journey all over Egypt”
REB “Joseph’s authority extended over the whole of Egypt”
JPSOA “Thus Joseph emerged in charge of the land of Egypt”
This phrase is literally translated in the NASB and NKJV. However, its meaning is disputed.
1. Gen 41:45-46 are parallel, therefore, “traveled over the whole land” (TEV, NJB, LXX, NIV)
2. in Est 1:17 this very common VERB “go” or “come” (BDB 422, KB 425, Qal IMPERFECT), also a Qal IMPERFECT, is used in the sense of something spreading (i.e., the message about Vasti’s defiance). So here Joseph’s fame and authority spread throughout the land (NRSV, REB).
3. Because the phrase “over the land” following the VERB is used in Gen 41:33; Gen 41:41; Gen 41:43 in connection with Joseph’s authority as Vizier, then the VERB here must refer to that also (JPSOA).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Joseph, Exalted, Prepares for Famine
Gen 41:37-57
The Spirit of God was evidently in Joseph, but so far from rendering him a mere visionary, it made him eminently practical. Have your visions of God, but descend from your housetop to answer the men who knock at your door! See Act 10:1-48. In this story we see reflected the glories of our Lord, who was raised to the throne, to become a Prince and a Savior, the Giver of the Bread of Life to the perishing souls of men. But He sells without money and without price! Josephs marriage to an Egyptian bride reminds us of our Lords union with the Gentile Church, on the significance of which Paul so strenuously insists. If you live for God, He will see to your interests. Such joy will be yours that you will forget your sorrows (Manasseh) and become fruitful in the land of affliction (Ephraim).
Fuente: F.B. Meyer’s Through the Bible Commentary
the thing: Psa 105:19, Pro 10:20, Pro 25:11, Act 7:10
good: Jos 22:30, 2Sa 3:36, 1Ki 21:2
Reciprocal: Est 1:21 – pleased the king Act 6:5 – the saying
Fuente: The Treasury of Scripture Knowledge
Pharaoh Appoints Joseph There was obvious wisdom seen in the interpretation and suggestions offered by Joseph. Pharaoh realized such wisdom could only come from God who was clearly with this Hebrew. So, he appointed him grand vizier, or prime minister, which made him the most powerful man in Egypt outside of Pharaoh himself. The king gave Joseph his signet ring which would give him authority to issue royal edicts. He also gave him fine clothing and placed a gold chain around his neck. He directed that Joseph was to be driven in the second chariot, which normally followed Pharaoh’s in procession, and sent men before him commanding the people to bow their knees.
Joseph was, in the truest sense, made ruler in Egypt since no one was to lift hand or foot without his direction. The king gave Joseph an Egyptian name, Zaphnath-Paaneah. It meant, “sustainer of life.” God, through his providence both miraculous and non-miraculous, had caused Joseph to be in a position to sustain the lives of the Egyptian people and, more especially, the Israelites. In addition to his new name, Joseph was given a wife. Her name was Asenath. She was the daughter of the priest of the sun god, which meant she was from the most important caste in the land. It had been thirteen years since Joseph’s brothers had sold him into slavery, as Joseph was now thirty years old ( Gen 41:37-46 ).
Fuente: Gary Hampton Commentary on Selected Books
Pharaoh recognized Joseph as one who had unique supernatural powers (Gen 41:38; cf. Dan 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." [Note: Henri Frankfort, Ancient Egyptian Religion, p. 35. Cf. Kitchen, The Bible . . ., p. 74; J. K. Hoffmeier, Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition, pp. 93-95; Wenham, Genesis 16-50, pp. 395-96; and Waltke, Genesis, p. 533.]
To naturalize Joseph, Pharaoh gave him an Egyptian name (Gen 41:45; cf. Dan 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." [Note: Sarna, Understanding Genesis, p. 288.]
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 (Gen 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).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
JOSEPHS ADMINISTRATION
Gen 41:37-57, Gen 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.” Psa 105:21-22.
“MANY 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 Josephs bearing which would have commended him to any sagacious monarch. Not 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, No 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 Josephs 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 Gods 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 fathers house”-not as if he were now so abundantly satisfied in Egypt that the thought of his fathers 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 mans 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 Josephs, 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 winters bitter cold, so the fruitless and barren periods of a mans 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. Nothing, 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? No 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 Potiphars 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 kings 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. Next 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 Josephs policy is found in the curious circumstance that he interfered with the peoples 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.
Egypts 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 Egypts 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 Gods 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. No 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 Gods 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 Gods hand, and let him greedily obey all Gods precepts; for in neglecting one of these, he so far neglects and misses what God would have him enter into.