Exegetical and Hermeneutical Commentary of Genesis 41:40
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.
40. over my house ] Pharaoh exalts the Hebrew slave at one step to become his Grand Vizier; cf. Psa 105:21; 1Ma 2:53 . Whether there was a vacancy in this office into which Joseph was promoted, or whether he displaced an existing official, the tradition does not record. “My house” seems to mean “my palace,” or “my court.” The elevation of a Syrian slave to such high rank is apparently not without example in the records of the Egyptian kings. See Appendix E on “Joseph as Vizier.” For the title of “governor of the palace,” cf. 1Ki 4:6; Isa 22:15.
be ruled ] The meaning is very doubtful; possibly, as R.V. marg., order themselves, or, do homage. Lit. (if the text be correct) “and upon thy mouth shall all my people kiss.” In illustration of this expression some have quoted Hos 13:2; Pro 24:26. It is objected that “the kiss of homage” was not a kiss upon the mouth. Hence scholars have preferred a different rendering, “according to thy mouth,” i.e. “at thy command” (cf. Gen 45:21), “shall my people order, or dispose, themselves.” So, probably, LXX , Lat. obediet. Perhaps, however, the text is corrupt.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 40. According unto thy word shall all my people be ruled] Literally, At thy mouth shall all my people kiss. In the eastern countries it is customary to kiss any thing that comes from a superior, and this is done by way of testifying respect and submission. In this sense the words in the text are to be understood: All the people shall pay the profoundest respect and obedience to all thy orders and commands.
Only in the throne will I be greater than thou.] This, in one word, is a perfect description of a prime minister. Thou shalt have the sole management, under me, of all state affairs.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
According unto thy word, i.e. direction and command, Heb. mouth, which is oft put for command, (as Exo 17:1; 38:21; Num 3:16,39, &c.,) shall all my poeple be ruled, or, be fed; they shall receive their provisions from thy hand, and according to thy disposal. Others, shall kiss, viz. the hand, as inferiors used to do, upon their address to or conference with great persons. See Job 31:27; Hos 13:2. But it was frivolous for Joseph to command them to do that which by the custom of the place they were obliged and wont to do. Some render the word thus, and that agreeable to the Hebrew, at thy mouth shall the people kiss; which may be understood either properly, as inferiors did sometimes kiss their superiors in token of their homage; see 1Sa 10:1; or rather metaphorically, as the same phrase is used Psa 2:12; Pro 24:26, receive all thy commands with reverence and submission.
In the throne, i.e. in sovereign power and dignity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. Thou shalt be over my houseThissudden change in the condition of a man who had just been taken outof prison could take place nowhere, except in Egypt. In ancient aswell as modern times, slaves have often risen to be its rulers. Butthe special providence of God had determined to make Joseph governorof Egypt; and the way was paved for it by the deep and universalconviction produced in the minds both of the king and hiscouncillors, that a divine spirit animated his mind and had given himsuch extraordinary knowledge.
according unto thy word shallall my people be ruledliterally, “kiss.” This refersto the edict granting official power to Joseph, to be issued in theform of a firman, as in all Oriental countries; and all who shouldreceive that order would kiss it, according to the usual Eastern modeof acknowledging obedience and respect for the sovereign [WILKINSON].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou shall be over my house,…., Have the care of his domestic affairs, and be the principal man in his palace and court:
and according unto thy word shall all my people be ruled; not only in his family, but in his whole kingdom; whatever he ordered and commanded them to do, they should it, or “all my people shall kiss” s, that is, either their hand at the sight of him, or meeting him, in token of respect and veneration shall yield a ready and cheerful obedience to him, of which the kiss was a sign, see Ps 2:12. The Targum of Onkelos renders it, “shall be fed” t, supplied with corn, and with all necessary provisions, and so Jarchi interprets it; which is restraining it to that part of his office which concerned the gathering and laying up their stores for time to come; but the Targum of Jonathan is, “shall be armed” u; and so Aben Ezra makes him the prince or general of the army, or who had the militia at his command, and could arm them when he pleased; but it seems to denote a more large and unlimited power than either of these, even the government of the whole land under the king, who only excepts himself:
only in the throne will I be greater than thou; that is, he alone would be king, wear the crown sit upon the throne, and have all the ensigns of royal majesty, in which Joseph was to have no share; otherwise he was to have an executive power and authority over all his subjects in the land, even to bind his princes at pleasure, and to teach, instruct, and direct his senators, Ps 105:21.
s “osculabitur”, Montanus, Junius, Tremellius, Piscator, Schmidt. t Cibabitur, Fagius “cibum capiet”, Tigurine version. u Armabitur, Pagninus, Munster, Drusius, Cartwright; so Kimchi.
Fuente: John Gill’s Exposition of the Entire Bible
40. Thou shalt be over my house. Not only is Joseph made governor of Egypt, but is adorned also with the insignia of royalty, that all may reverence him, and may obey his command. The royal signet is put upon his finger for the confirmation of decrees. He is clothed in robes of fine linen, which were then a luxury, and were not to be had at any common price. He is placed in the most honorable chariot. (159) It may, however, be asked, whether it was lawful for the holy man to appear with so great pomp? I answer, although such splendor can scarcely ever be free from blame, and therefore frugality in external ornaments is best; yet all kind of splendor in kings and other princes of the world is not to be condemned, provided they neither too earnestly desire it, nor make an ostentatious display of it. Moderation is, indeed, always to be cultivated; but since it was not in Joseph’s power to prescribe the mode of investiture, and the royal authority would not have been granted to him without the accustomed pomp of state, he was at liberty to accept more than seemed in itself desirable. If the option be given to the servants of God, nothing is safer for them, than to cut off whatever they can of outward splendor. And where it is necessary for them to accommodate themselves to public custom, they must beware of all ostentation and vanity. With respect to the explanation of the words; whereas we render them, “At thy mouth all the people shall kiss, ” (160) others prefer to read, “shall be armed; ” others, “shall be fed at thy will or commandment;” but as the proper signification of the verb נשק ( nashak) is to kiss, I do not see why interpreters should twist it to another sense. Yet I do not think that here any special token of reverence is intended; but the phrase rather seems to be metaphorical, to the effect that the people should cordially receive and obediently embrace whatever might proceed from the mouth of Joseph: as if Pharaoh had said, “Whatever he may command, it is my will that the people shall receive with one consent, as if all should kiss him.” The second chariot, is read by the Hebrews in construction, for the chariot of the viceroy, who holds the second place from the king. The sense, however, is clear, that Joseph has the precedence of all the nobles of Egypt.
There are various opinions about the meaning of the word אברך ( abraik). They who explain it by “tender father,” because Joseph, being yet in tender years, was endowed with the prudence and gravity of old age, seem to me to bring something from afar to correspond with their own fancy. They who render it “the father of the king,” as if the word were compounded of the Hebrew noun אב ( ab,) and the Arabic רך ( rak,) have little more color for their interpretation. If, indeed, the word be Hebrew, the meaning preferred by others, “Bow the knee,” seems to me more probable. But because I rather suppose that Egyptian terms are referred to by Moses, both in this place and shortly afterwards, I advise the readers not to distort them in vain. And truly those interpreters are ridiculously subtle, who suppose that a Hebrew name was given him by an Egyptian king, which they render either the “Redeemer of the world,” or the “Expounder of mysteries.” (161) I prefer following the Greek interpreters, who, by leaving both words untouched, sufficiently prove that they thought them to be of a foreign language. That the father-in-law of Joseph was, as is commonly believed, a priest, is what I cannot refute, though I can scarcely be induced to believe it. Therefore, since כוהן ( cohen) signifies a prince as well as a priest, it seems to me probable that he was one of the nobles of the court, who might also be the satrap or prefect of the city of On. (162)
(159) Of the marks of distinction conferred by Pharaoh upon Joseph, mentioned in verses 42 and 43 of this chapter; the first is the signet-ring which was common to the nations of the East as well as to Egypt. The next is the “vesture of fine linen,” or byssus, which was a peculiarly Egyptian token of honor. The third is the gold chain, or the necklace of gold, “of which the Egyptian monuments afford abundant explanation.” Modern objectors to the Mosaic account pretend that all the ornaments here mentioned belong to a later date. But such remarks, as Hengstenberg observes, “have interest only as they show how far the investigations of the rationalists, in reference to the Pentateuch, fall short of the present advanced state of knowledge repsecting Egyptian antiquity.” — Ed.
(160) Osculabitur totus populus ad os tuum. The English version is, “According unto thy word shall all my people be ruled:” which is a free translation, bearing, according to Calvin’s explanation, the true sense of the original. The margin of our Bible gives “be armed,” or, “kiss,” instead of the words “be ruled.” — Ed.
(161) This is the rendering given of the name Zaphnath — paneah by Jerome, and by the Chaldee Paraphrast respectively. The reader may consult Rivetus in his Exercitation elviii., Gesenius’s Lexicon, and the Commentaries of Bush and Dr. A. Clarke. — Ed.
(162) That the word כוהן ( cohen) generally signifies priest, is not to be disputed. Gesenius earnestly contends that this is its invariable meaning; but to establish his point, he is obliged to regard some as priests who were not of the tribe of Levi. This seems conclusive against him; for there is no room for doubt that none were, or could be, priests who sprang from any other tribe. Yet so much, perhaps, ought to be conceded to the primary meaning of the work, that is should be translated priest, wherever the sense of the passage does not require another interpretation. Such a rule would determine its meaning in this passage. The following remarks of Hengstenberg deserve attention. “According to Gen 41:45, Pharaoh gives to Joseph, Asenath, the daughter of Potiphera, the priest of On, in marriage. This name (which means he who belongs to the sun) is very common on the Egyptian monuments, and is especially appropriate for the Priest of On, or Heliopolis (the city of the sun). Since Pharaoh evidently intended, by this act, to establish the power bestowed on Joseph upon a firm basis, it is implied in this account; first, that Egyptian High Priests occupied a very important position; and, secondly, that among them the High Priest of On was the most distinguished. Both these points are confirmed by history.” — See Egypt and the Books of Moses, p. 32. — Ed
Fuente: Calvin’s Complete Commentary
(40) Over my house.The chief over the palace was in ancient times next in power to the sovereign, and under the Frankish kings the major domi, or mayor of the palace, first usurped the whole royal power, and finally Pepin, the son of Charles Martel, took the name of king as well as the reality.
According unto thy word shall all my people be ruled.The general sense is easy, namely that all the people of Egypt should obey Josephs orders, but the translation of the phrase is difficult. The ordinary meaning of the verb is to kiss, and the translation would then be And on thy mouth shall all my people kiss, that is, they shall do thee homage (1Sa. 10:1; Psa. 2:12). The versions seem to have taken this sense, though they translate very loosely shall obey thee; or shall receive judgment at thy mouth; or shall be governed by thee. As however in 1Ch. 12:2; 2Ch. 17:17; Psa. 78:9, the verb is used of bearing arms, Aben-Ezra translates shall arm themselves, and supposes that Joseph was made commander-in-chief. Others, again, form the verb used here from the same root as that which would give meshek in Gen. 15:2 the meaning of running about, and translate at thy mouth, that is, according to thy command, shall all my people busy themselves. The first is the most natural and probable rendering.
In the throne.Heb., as to the throne, in all that concerns my royal rank, dignity, and rights.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. According unto thy word shall all my people be ruled This gives the general sense, and is substantially that of the ancient versions; but the word rendered ruled is the ordinary word for kissing, and modern exegetes disagree as to its meaning . Gesenius renders: Upon thy mouth shall all my people kiss . So also Knobel and Furst . Allusion would thus be made to the custom of expressing homage by throwing a kiss . Keil, however, denies that this was a customary form of showing homage, and takes the word in the sense of disposing or arranging one’s self: According to thy mouth (that is, thy command, Gen 45:21) shall my whole people arrange itself . The primary signification of seems to be that of hanging upon or cleaving unto, (see Furst, Lex . ,) and perhaps the simpler meaning here is: upon thy mouth (that is, word of command) shall all my people hang . That is, they will cleave to thy orders and all thy utterances with the greatest respect and reverence .
Only in the throne Joseph is made the grand vizier, but Pharaoh retains all his essential royalty and kingly prerogatives.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Pharaoh said, “See, I have set you over all the land of Egypt.” And Pharaoh took off his signet ring from his hand, and put it on Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck, and he made him to ride in the second chariot that he had, and they cried before him “Look out” (’avrek), and he set him over all the land of Egypt.’
This is the appointment ceremony. It may have taken place immediately or it may have taken place later. The fact that the signet ring is being worn by Pharaoh may indicate that the office of Vizier was at present vacant, for the Vizier would need to have the signet ring so that he could seal his decrees as from Pharaoh. Now Joseph has that authority.
The arraying with fine linen and the conferring of a golden chain are also typical of Egyptian appointments to office. The whole scene is clearly based on intimate knowledge of Egyptian ceremonies.
“And he made him ride in the second chariot that he had.” The chariot as a general weapon of warfare was, along with the general use of horses, introduced by the Hyksos, and this has caused some to see this as indication that this was during their rule. But the impression given is that the chariot was a rare thing here, ‘the second chariot that he had’, and a sign of great importance, which would not be so under the Hyksos. Given the amount of trade with other nations possession of a few ceremonial chariots must be seen as a real possibility. Certainly there is limited evidence that horses were known in Egypt before the Hyksos for remains of horses just before the Hyksos period have been discovered near Wadi Halfa.
“And they cried before him “ ” avrek ”. This is probably an Egyptian loan word. Its meaning is uncertain. It could mean ‘look out’ (Egyptian) or possibly ‘to your knees’ (Hebrew). The former seems more likely.
“And he set him over all the land of Egypt.” This may be emphasising that he is set over both Upper and Lower Egypt, for Egypt was split into two parts symbolised in the twofold crown of the Pharaoh. The Hebrew for Egypt is ‘mizraim’ and this has been argued to be a plural stressing the duality of Egypt. But its meaning is disputed. If so it cannot be under the Hyksos for they only ruled over Lower Egypt.
Gen 41:44-45 a
‘And Pharaoh said to Joseph, “I am Pharaoh and without you no man will lift up his hand or his foot in all the land of Egypt.” And Pharaoh called Joseph’s name Zaphenath-paneah, and he gave him to wife Asenath, daughter of the priest of On.’
“I am Pharaoh.” Stressing the total authority of the one who has appointed Joseph. The succeeding words stress in turn Joseph’s total power and authority. All in Egypt are responsible to him. This can really only mean that he is the Grand Vizier.
“Pharaoh called Joseph” s name Zaphenath-paneah.’ Joseph is to be thoroughly Egyptianised. The giving of the new name signifies his new status and situation. Interestingly the name Zaphenath-paneah has actually been discovered on an inscription of later date designating the priestly leader of the Sed festival, although not relating to Joseph. It could mean ‘he who is called ’Ip‘ankh’, the latter being a common name in Egypt. Other possible alternatives have been offered such as ‘head of the sacred college’, ‘revealer of secrets’ or ‘sustainer of life’, but none have received general acceptance.
“Asenath, daughter of the priest of On.” The name Asenath is good Egyptian. It possibly means ‘she belongs to (the goddess) Neit’ or ‘she belongs to father’. Her position as daughter of the priest of On (or Heliopolis), a leading priest (possibly even the high priest) of the sun god Re, would enhance Joseph’s status and reputation. But he would have no choice in the matter. It was by the order of Pharaoh. His later statement that he was appointed ‘father to Pharaoh’ (Gen 45:8) (equivalent of ‘father to the gods’) demonstrates that he was also given priestly rank.
The writer was quite clear as to the hierarchic significance of such a union, and of the high position occupied by the priests of On (Egyptian ’Iwnw). To the Egyptians On was a holy city par excellence. It was the great centre of the most powerful of cosmic gods, namely of Re and Atum, and was occupied by a numerically large and important body of priests who were known for their wealth. The marriage of Joseph to the daughter of the priest of On, therefore, signified the reception of the foreigner into the highest priestly caste. His elevation to the rank of “father”, too, meant that he was included among the most eminent sacerdotal dignitaries of ancient Egypt. How far he had actually to participate in the worship we do not know but he would undoubtedly be present at the great ceremonies. But, like Naaman later, he worshipped Yahweh while he stood in the house of Re (2Ki 5:18).
All these changes are unlikely to have taken place under the Hyksos. They would have no reason to give him an Egyptian name, and they supported the worship of Amun, not Re, seeking to destroy the power of the priests and undermine the worship of the sun god. They would not thus tie someone they wished to honour to such connections.
Gen 41:45 b
‘And Joseph went out over the land of Egypt.’
Having been appointed for such a vital task it was necessary for him to make himself acquainted with the situation throughout Egypt. Large silos would have to be built in many cities and arrangements made for the appointment of the overseers who would control the collection of all the produce and arrange for the storage of the one fifth and the distribution of the remainder.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 41:40. Shalt be over my house Be the chief minister of my court, Psa 105:21. He made him lord of his house, and ruler of all his substance. And according to thy word, conformably to thy orders, shall all my people be ruled. The Hebrew is, according to thy word shall my people kiss; that is; they shall pay thee that submission and obedience of which the kiss was a token. See Psa 2:12. 1Ki 19:18. 1Sa 10:1 and in this sense it is taken by the LXX, the Samaritan, the Vulgate, and others. Some good critics prefer another translation, which appears to them more suitable to the conjuncture, and not less literal: all my people shall be nourished from thy mouth, i.e.. shall receive their nourishment by thy word or commandment. Houbigant renders it, ex tuis imperiis populus meus pendebit, my people shall hang or depend upon thy orders. The Eastern customs confirm the first interpretation; for they kiss what comes from the hand of a superior. So Dr. Pococke,* when he describes the AEgyptian compliments, tells us, that upon their taking any thing from the hand of a superior, or which is sent from such a one, they kiss it, and, as the highest mark of respect, put it to their forehead. But this is not peculiar to that country; for the editor of the Ruins of Balbec observed, that an Arab governor of that city respectfully applied the firman of the grand signior, which was presented to him when he and his fellow-travellers first waited on him, to his forehead, and then kissed it, declaring himself the sultan’s slave’s slave.
* Travels, vol. I. p. 182.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 41:40 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.
Ver. 40. Thou shalt be over my house, &c. ] Pharaoh prefers him, because he found good parts in him. They that bestow places of charge in church or commonwealth upon undeserving persons, for by-consideration, shall have Pharaoh to rise up in judgment against them. In King Edward VI’s minority, dignity waited upon desert, saith the historian, which caused it again to be waited upon by respect a Order also was taken that no man should have any benefice from the king, but first he should preach before him. Tamerlane never bestowed his preferments upon such as ambitiously sought them; as deeming them, in so doing, unworthy thereof: but upon such as whose modesty or desert he thought worthy of those his great favours b
a The Life of King Edward VI, by Sir Jo. Heywood, pp. 6, 115.
b Turk. Hist., fol. 227.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
word. Hebrew mouth. Metonymy (of Cause). Mouth is put for the commands uttered by it.
be ruled. Hebrew. nashak, to bend (as a bow). Figure of speech Metonymy (of Adjunct). = bend put for submit. See Gen 41:43, below, “Bow the knee”, and note on “kiss”, Psa 2:12.
greater. Compare Gen 45:8.
Fuente: Companion Bible Notes, Appendices and Graphics
Thou shalt: Gen 39:4-6, Gen 45:8, Gen 45:9, Gen 45:26, Psa 105:21, Psa 105:22, Pro 22:29, Dan 2:46-48, Dan 5:29, Dan 6:3
be ruled: Heb. be armed, or kiss, 1Sa 10:1, Job 31:27, Psa 2:12
Reciprocal: Gen 41:55 – Go unto Gen 42:6 – governor Gen 44:18 – as Pharaoh 1Sa 2:8 – set them 1Ki 18:3 – the governor of his house Est 3:1 – above all the princes Job 29:25 – chose out Job 36:7 – with
Fuente: The Treasury of Scripture Knowledge
Joseph’s Exaltation in Egypt
Gen 41:14-16, Gen 41:28-30, Gen 41:40-44
INTRODUCTORY WORDS
As we study the exaltation of Joseph in Egypt we cannot but remember his degradation. To see the one without the other, is to lessen the vital comprehension of either. Unless we grasp his degradation we cannot grasp the glory of his exaltation, and vice versa. We need to know how far he went down, to know the height to which he was lifted up.
1. The way to get up is to get down. Here is our Scriptural text, “Humble yourselves under the mighty hand of God, that He may exalt you in due time.” Another Scripture puts the same thing in a somewhat different way: “He that humbleth himself shall be exalted.”
Along with these Scriptures is one also which shows the other side: “He that exalteth himself shall be abased.” There is an abundance of Bible examples of both. When “this poor man cried,” “the Lord heard him, and saved him out of all his troubles.” There has never been a time, whether with Joseph or with David or with any man or nation, that God did not hear the cry of humiliation and contrition. It is always so.
On the other hand, every one who has lifted himself up against God in pride and self-exaltation has been brought low.
In all of this we have before us the Christ and His spirit of humiliation, and the antichrist and his spirit of exaltation. The Lord Jesus, “being found in fashion as a man, humbled Himself and became obedient unto death, even the death of the Cross. Wherefore God also hath highly exalted Him and given Him a Name which is above every” name.”
The antichrist will exalt himself above God and against all that is called God, so that he as God, shall sit in the Temple of God, showing himself that he is God. Thus shall he be brought low. All that see shall narrowly look upon him, saying, “Is this the man that made the earth to tremble, that did shake kingdoms; that made the world a wilderness?”
Which route do we travel-with the Christ or with the antichrist?
2. The way to be rich is to become poor. To the Laodiceans Christ says, “Thou sayest, I am rich, * * and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” Jesus Christ became poor that we, through His poverty, might be made rich. God hath chosen the poor of this world, who are rich in faith, to be the heirs of the Kingdom.
3. The way to be wise is to become a fool. That is, we never can know the wisdom which is from above until we renounce the wisdom which man teacheth. Why? Because the wisdom of this world is foolishness with God.
Thus God chooses the “foolish things of the world to confound the wise; and * * the weak things of the world to confound the things which are mighty.” God would not have any flesh to glory in His sight.
4. The way to be strong is to become weak. This is in line with what we have just said. Samson shorn of his locks, wherein lay the sign of his Nazarene vow, was weak like any other man. Power belongeth unto God. Man is inherently weak. We can do nothing in the realm of the spiritual in the strength of our own flesh, yet we can do all things through Christ who strengtheneth us.
David’s power did not lie in his skill with his sling, it lay in his faith in God. Jonathan was not the. mighty slaughterer of the Philistines because he was a superman in physical strength. His victory lay in the word: “There is no restraint to the Lord to save by many or by few.” Gideon overcame the Midianites by the power of God.
I. JOSEPH’S EXALTATION WAS SHOWN BY HIS CHANGE OF GARMENTS (Gen 41:14)
1. Jesus Christ left the dungeon experiences when He went to the Father. As He hung upon the Cross His visage was more marred than any man, and His form more than the sons of men. He was a Man from whom men turned away their faces. His sufferings were necessary, His emaciated body with its inflamed wounds, matted hair, exposed nerves-all of these were necessary, but they were not the visage or the form that He should bear as He entered into the realms of the glory of God His Father.
2. Jesus Christ was physically altered before He went to God. From the grave He arose, and as He arose He came forth with a body glorified. The two disciples going to Emmaus knew Him not. He certainly did not carry the visage which they had last seen upon His worn and weird countenance.
3. Jesus Christ changed His raiment when He went to the Father. He now was clothed in the garments of glory.
Let us pause for a moment to ask if what was true of Joseph and of our Lord is not also true of us. We certainly cannot go into the presence of God to walk in light carrying with us the marks of the dungeon. We must first be born anew, we must come out of the life of shame, and the prison experiences. We, also, must be changed in body. Have we not read, that we shall all be changed in a moment, in the twinkling of an eye? Before we go to God, we must put off the body of this humiliation; mortality must be swallowed up in life.
II. JOSEPH’S EXALTATION WAS SHOWN BY HIS HEADSHIP OVER THE HOUSE OF PHARAOH (Gen 41:40-41)
Thus it was that Pharaoh set Joseph over all the land of Egypt. When Jesus Christ ascended up on high, He was made Head of the Church. His Word is clothed with absolute authority. No one can come in or go out without Him,
1. Is the Headship of Christ recognized today? The bane, as we see it, of the Church is the supplanting of the authority of Christ. This authority is now invested in men. On the one hand, the power may be clothed in an individual, or, on the other hand, it may be placed in a committee or board of operation; but wherever any authority dares to step in and dispute the absolute sovereignty of Christ in the Church, the whole purpose and plan of God is broken.
We do not doubt but that there were men in Egypt who were given places of trust and authority over local constituencies in the gathering in of grain, but in no event could this authority supersede the authority of Joseph.
There may be in the Church pastors and prophets and teachers and evangelists; there may be deacons and elders and bishops; all of these may have a certain place of authority, but their authority is a subjugated authority.
In the Church One is our Master, and all we be brethren. He who would be lord at all must be servant of all.
2. Is the Headship of Christ obeyed? Do Christians follow the dictates of the Lord Jesus, or, are they subject to the dictates of men? Are saints more concerned with what “The Leaders” may say, than with what the Lord may command?
Listen to the voice of the Master, “Let no man glory in men.” “Be not ye the servants of men.”
III. JOSEPH’S EXALTATION WAS SHOWN BY THE BESTOWAL OF PHARAOH’S RING AND ROBE (Gen 41:42)
“Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck.” All of this gave unto Joseph the insignia of honor and kingly recognition.
1. We should keep in mind that Joseph was not placed upon the throne of Egypt. He was given a seat on Pharaoh’s throne. Thus our Lord was not enthroned on His own throne when He ascended on high, but He was placed on the throne of God.
Our Lord Himself said to the Twelve, “Ye which have followed Me * *, when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Thus, His throne is yet future. By Him it is written: “To him that overcometh will I grant to sit with Me in My throne, even as I also overcame and am set down with My Father in His throne.” Christ’s throne is the throne of David. He who made Christ to sit on His throne will yet cause Him to sit upon His own throne, even in Jerusalem.
2. We should also remember that Joseph was given the signet of Pharaoh. Pharaoh’s ring upon Joseph’s hand intrusted to Joseph Pharaoh’s authority. Whom he would he could set up, and whom he would he could put down, so long as he retained Pharaoh’s ring. God, the Father, hath also invested unto God, the Son, all judgment. “The Father judgeth no man but hath committed all judgment unto the Son.”
3. We should likewise keep before us the fact that Joseph’s linen apparel was a princely bestowal. Jesus Christ is the Prince of Peace. Satan is the prince of this world, the prince of the power of the air, who energizes the sons of disobedience. The Lord Jesus Christ is the Prince of God sent from Heaven.
How different was the ring and the robe and the golden chain with which Joseph was now attired to the prison garb which he wore in the prison!
IV. JOSEPH’S EXALTATION WAS SHOWN BY THE SUBJECTION OF THE PEOPLES TO HIS AUTHORITY (Gen 41:43)
1. God hath said that to Christ every knee shall bow and every tongue shall confess. Divine worship should never be accorded unto man, but Divine worship is commanded unto Christ who is both Son of God, and God, the Son. Before Him we rightly fall prostrate and crown Him Lord.
2. God hath made Jesus Christ both Lord and Christ. He hath set Him over the nations. At the time of this writing the world has refused to acknowledge Christ’s Headship, but the time is coming when the Father will say to the Son, “Yet have I set My King upon my Holy Hill of Zion.” “He shall rule the world in righteousness.”
Christ is also Head over His Church. Here He holds all power although not all have accepted His rule. In spite of this the True Church numbered by innumerable multitudes does reverently bow before Him.
The mark of sin is insubordination to Christ. The Prophet wrote, “We have turned every one to his own way.” The highest reach of redemption is the spirit of abject obedience. The believer gives up his will and way for Christ’s will and way. He crowns Christ as Lord.
In Heaven all the holy ones worship the Lord saying, “Holy, Holy, Holy; Lord God Almighty!” May we who are upon the earth join that sacred throng and acclaim God the Father, God the Son, and God the Holy Ghost!
Remember this: if we do not crown Him Lord of all, we do not crown Him Lord at all.
V. JOSEPH’S EXALTATION WAS SHOWN BY HIS PLACE NEXT TO THE KING (Gen 41:44)
The message of Gen 41:44 is, “I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.”
Here was autocratic power placed in Joseph. Only Pharaoh was greater than he, and even Pharaoh, as we have seen, had placed his ring upon Joseph’s hand.
This is the message of Jesus Christ. Hear Him as He makes His claims to authority and power:
1. “My Father worketh hitherto, and I work” (Joh 5:17). The Jews then took up stones to stone Christ, for they knew that He made God His Father, making Himself equal with God.
2. “What things soever [the Father] doeth, these also doth the Son likewise” (Joh 5:19). In this statement Christ spoke of the absolute unity of purpose and action between Himself and the Father. He could do only that which the Father did, not because He was a helpless weakling, but because He was perfectly one with the Father.
3. “As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will” (Joh 5:21). Here is the practical outworking of the Divine unity of Father and Son. If the Father raises the dead, so also doth the Son. The same power which is the Father’s is also the Son’s. The raising of the dead was a supreme miracle and attested the Deity of Christ.
4. “For the Father judgeth no man, but hath committed all judgment unto the Son” (Joh 5:22). Here the Son is one with the Father in executive power. Yea, the Father has placed the Son in charge of “judgment”-all judgment belongs to the Son. Such bestowal of power is the Son’s, only because He is one with the Father.
5. “That all men should honour the Son, even as they honour the Father” (Joh 5:23). This is the only logical conclusion of that which has just gone before. There is no possible recognition of or approach to the Father except through the Son.
VI. JOSEPH’S EXALTATION WAS SHOWN BY HIS NEW NAME (Gen 41:45 f.c.)
“And Pharaoh called Joseph’s name Zaphnath-paaneah.” What a remarkable name is this! It means “savior of the world.”
Our Lord Jesus bears many such titles, each of which is significant of some phase of His work toward the saints or the world.
1. He is called Jesus-which means Savior. The angel said to Mary, “Thou shalt call His Name Jesus: for He shall save His people from their sins.” Joseph was called savior by the world because it was he who suggested and carried out the plan to save the people physically from the terrors of famine. Jesus Christ is Savior in a far deeper sense. Those who trust Him and come unto Him He saves from eternal death, and saves them unto eternal life.
2. He is called Lord. He is called this by virtue of His resurrection and His seat of authority. Joseph in reality was lord over the Egyptians, but Jesus is Lord over all.
3. He is called Christ. The name means “Anointed.” He was anointed of the Father, and He is destined to be the Messiah of the world, and particularly of Israel.
There are many other names which could be mentioned. In fact, Dr. Horton has a book of daily devotions which supplies to each day of the year a new and distinct name accorded to Christ in the Bible. He is Wonderful, and Counsellor, the Mighty God, the Everlasting Father, and the Prince of Peace. All of these are meaningful Names of Christ.
He is Jehovah-Jireh and Jehovah-tsidkenu, Jehovah-Shalom, Jehovah-nissi, and the other wonderful Jehovah titles.
He is the Light of the world, the Door, the Way, the Truth, the Life, and the Light.
He is the Good Shepherd, the Great Shepherd, the Chief Shepherd.
VII. JOSEPH’S EXALTATION WAS SHOWN BY THE BESTOWAL OF A GENTILE BRIDE (Gen 41:45 l.c.)
1. The Gentile Wife. “And he gave him to wife Asenath, the daughter of Poti-pherah, priest of On.” Here is another wonderful picture of our Lord. We must remember that we are discussing Joseph at the time of his exaltation. It was during that time that he obtained the Gentile bride. The Church is the Bride of Christ. In the Book of Ephesians we read how Adam said, “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.” In speaking of this garden of Eden statement, the Spirit said, “This is a great mystery: but I speak concerning Christ and the Church.”
There are many New Testament references to the marriage which awaits the Lord’s Return. One of the climactic statements is found in Revelation: “Let us be glad and rejoice, and give honour to Him: for the marriage of the Lamb is come, and His Wife hath made herself ready.” During this age the Spirit is calling out of the nations a people for His Name.
2. The Gentile wife presented by Pharaoh. It was Pharaoh who gave Asenath to Joseph. It was he who prepared for the marriage, and, beyond a doubt, it was he who honored the marriage festivities with his presence.
The Father is preparing the Bride for Christ. He it is who gives the marriage to the Son. For our part we believe that the Father will be present in the air when the glorious consummation of the marriage shall take place. There is no reason we should doubt this. There are several reasons why we should believe it.
(1) The Book of Daniel describes, in chapter 7, the placing of the thrones in Heaven, Upon one of them the Ancient of Days sits and before Him stands one like unto the Son of Man.
(2) The Book of Revelation gives the same picture, The Father sits on the throne holding a seven-sealed book in His hand, while the Son steps forth and receives the book.
It is true we are looking for that Glorious Appearing of the Great God and our Savior Jesus Christ.
AN ILLUSTRATION
“JOSEPH’S EXALTATION IN EGYPT”
Christ, the Lord. A few years ago we had the privilege of studying, in the Rospighosi Palace in Rome, Guido Reni’s great picture “The Aurora.” It is on the ceiling, and can be studied only with the greatest difficulty from the floor. But a mirror is so placed on a table that it reflects the picture, and one can study it. there with ease and pleasure. God is a Spirit, and He is in the Heaven, “dwelling in light unapproachable.” It was not easy to know Him there. But the Incarnation, the Word, becoming flesh and dwelling among us, was the bringing of the reflection of the glorious Person of God dawn to earth in human form and life. Men looked at Jesus and saw the likeness of God, “the express image of His person.” He was Christ, the Lord.-H.
Fuente: Neighbour’s Wells of Living Water
Gen 41:40. According to thy word Thy direction and command, the word mouth, as the Hebrew is, being often put for command; shall all my people be ruled Or be fed. They shall receive their provisions from thy hand, and according to thy disposal. But the Hebrew is, at thy mouth shall my people kiss, which may be understood literally; for inferiors used sometimes to kiss their superiors in token of their homage; or rather metaphorically, as the same phrase is used, Psa 2:12, and Pro 24:26, they shall receive all thy commands with reverence and submission.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
41:40 Thou shalt be over my house, and according unto thy {l} word shall all my people be ruled: only in the throne will I be greater than thou.
(l) Some read, “the people will kill your mouth”, that is obey you in all things.