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44 - Commentary on The Book of Genesis · Sacred Texts Archive

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Chapter forty one. Two things Providence is here bringing about one the advancement of
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Joseph. Two the maintenance of Jacob and his family in a time of famine.
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For the eyes of the Lord run to and fro through the earth,
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and direct the affairs of the children of men, for the benefit of those
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whose hearts are upright with him. In order to these we have here one
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Pharaoh's dreams Verses one to eight. Two the recommendation of Joseph to him for
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an interpreter Verses nine to thirteen. Three, the interpretation of the dreams and
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the prediction of seven years of plenty and seven years of famine in Egypt,
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with the prudent advice given to Pharaoh thereupon Verses fourteen thirty six. Four.
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The preferment of Joseph to a place of the highest power and trust in Egypt
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Verses thirty seven to forty five. Five, the accomplishment of Joseph's prediction and
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his fidelity to his trust Verse forty six et ce Pharaoh's portentous dream b.
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C. Seventeen fifteen, Verses one to eight. And it came to pass
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at the end of two full years that Pharaoh dreamed and behold, he stood
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by the river, and behold, there came up out of the river seven
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well favored kind, and fat fleshed, and they fed in the meadow,
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And behold, seven other kind came up after them out of the river,
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ill favored and lean fleshed, and stood by the other kind upon the brink
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of the river. And the ill favored and lean fleshed kind did eat up
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the seven well favored and fat kind. So Pharaoh awoke, and he slept
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and dreamed the second time, and behold, seven ears of corn came up
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upon one stalk, rank and good, and behold, seven thin ears,
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and blasted with the east wind sprung up after them, and the seventh thin
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ears devoured the seven rank and full ears. And Pharaoh awoke, and behold,
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it was a dream. And it came to pass in the morning that
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his spirit was troubled. And he sent and called for all the magicians of
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Egypt and all the wise men thereof, And Pharaoh told them his dreams,
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but there was none that could interpret them unto Pharaoh. Observe one. The
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delay of Joseph's enlargement, It was not till the end of two full years
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Verse one, so long he waited after he had entrusted the chief butler with
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his case, and began to have some prospect of relief. Note we have
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need of patience, not only bearing, but waiting patience. Joseph lay in
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prison until the time that his word came some one hundred and five, verse
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nineteen. There is a time set for the deliverance of God's people. That
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time will come, though it seemed to tarry, and when it comes,
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it will appear to have been the best time. And therefore we ought to
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wait for it haback a cha two verse three, and not think two full
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years too long to continuating two. The means of Joseph's enlargement, which were
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Pharaoh's dreams, he related, if we were to look upon them as ordinary
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dreams, we might observe them from the follies and absurdities of a roving working
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fancy. How it represents to itself tame cows as beasts of prey, nay
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even more ravenous than any eating up those of their own kind, and ears
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of corn as devouring one another. Surely, in the multitude of dreams,
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nay even in one dream, there are divers vanities. Ecclesiastes, Chapter five,
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verse seven. Now that God no longer speaks to us in that way,
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I think it is no matter how little we either heed them or tell
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them. Foolish dreams related can make no better than foolish talk. But these
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dreams which Pharaoh dreamed carried their own evidence with them that they were sent of
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God. And therefore when he awoke, his spirit was troubled verse eight.
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It cannot but put us into a concern to receive any extraordinary message from heaven,
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because we are conscious to ourselves that we have no reason to expect any
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good tidings. Thence his magicians were puzzled. The rules of their art failed
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them. These dreams of Pharaoh, it seemed, did not fall within the
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compass of them, so that they could not offer at the interpretation of them.
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This was to make Joseph's performance by the spirit of God the more admirable.
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Human reason, prudence, and foresight must be nonplussed, that divine revelation
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may appear the more glorious in the contrivance of our redemption. First Corinthians,
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Chapter two, verses thirteen fourteen. Compare with this story Daniel chapter two,
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verse twenty seven, Chapter four, verse seven, and chapter five, verse
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eight. Joseph's own dreams were the occasion of his troubles, and now Pharaoh's
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dreams were the occasion of his enlargement. Joseph brought before Pharaoh be seventeen fifteen,
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verses nine to sixteen. Then spake the chief butler unto Pharaoh, saying,
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I do remember my faults. This day. Pharaoh was wroth with his
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servants and put me in ward in the Captain of the Guard's house, both
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me and the chief baker, and we dreamed a dream in one night,
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I and he We dreamed, each man according to the interpretation of his dream.
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And there was there with us a young man, a Hebrew, a
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servant to the Captain of the guard. And we told him, and he
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interpreted to us our dreams to each man according to his dream. He did
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interpret, and it came to pass as he interpreted to us. So it
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was me he restored under mine office, and him he hanged. Then Pharaoh
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sent and called Joseph, and they brought him hastily out of the dungeon,
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and he shaved himself and changed his raiment and came unto Pharaoh. And Pharaoh
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said, unto Joseph, I have dreamed a dream, and there is none
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that can interpret it. And I have heard say of thee that thou canst
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understand a dream to interpret it. And Joseph answered Pharaoh, saying it is
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not me. God shall give Pharaoh an answer of peace. Here is one
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the recommending of Joseph to Pharaoh for an interpreter. The chief butler did it
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in more compliment to Pharaoh to oblige him, than in gratitude to Joseph,
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or in compassion for his case. He makes a fair confession verse nine.
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I remember my faults this day in forgetting Joseph note, it is best to
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remember our duty and do it in its time. But if we have neglected
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it, it is next best to remember our faults and repent of them,
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and do our duty at last, better late than never. Some think he
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means his faults against Pharaoh for which he was imprisoned, and then he would
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insinuate that though Pharaoh had forgiven him, he had not forgiven himself. The
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story he had to tell was, in short, that there was an obscure
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young man in the king's prison who had very proper, properly interpreted his stream,
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and the chief baker's the event, corresponding in each with the interpretation,
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and that he would recommend him to the King his master for an interpreter.
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Note. God's time for enlargement of his people will appear at last to be
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the fittest time. If the chief butler had at first used his interest for
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Joseph's enlargement and had obtained it, it is probable that upon his release he
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would have gone back to the land of the Hebrews again, which he spoke
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of so feelingly Chapter forty, verse fifteen. And then he would neither have
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been so blessed himself nor such a blessing to his family as afterwards he proved.
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But staying two years longer and coming out now upon this occasion at last
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to interpret the King's dreams, way was made for his very great preferment.
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Those that patiently wait for God shall be paid for their waiting, not only
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principal but interest Lamentations Chapter three, verse twenty six two. The introducing of
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Joseph to Pharaoh. The King's business requires haste. Joseph is sent for out
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of the dungeon with all speed. Pharaoh's order discharged him both from his imprisonment
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and from his servitude and made him a candidate for some of the highest trusts
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at court. The king can scarcely allow him time, but that decency required
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it to shave himself and to change his raiment verse fourteen. It is done
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with all possible expedition, and Joseph is brought in, perhaps almost as much
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surprised as Peter was Acts Chapter twelve, verse nineteen. So suddenly is his
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captivity brought back that he is as one that dreams Psalm one hundred and twenty
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six. Verse one. Pharaoh, immediately, without inquiring who or whence he
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was, tells him his business that he expected he should interpret his dream verse
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fifteen, to which Joseph makes him a very modest decent reply verse sixteen,
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in which one he gives honor to God. It is not me, God
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must give it. Note great gifts appear most graceful and illustrious when those that
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have them use them humbly, and take not the praise of them to themselves,
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but give it to God. To such God gives more grace. Two
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He shows respect to Pharaoh and hearty goodwill to him in his government, in
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supposing that the interpretation would be an answer of peace. Note those that consult
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God's oracles may expect an answer of peace. If Joseph be made the interpreter,
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hope the best. Joseph interprets Pharaoh's dream b. C. Seventeen fifteen,
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verses seventeen two thirty two. And Pharaoh said, unto Joseph, in
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my dream, behold, I stood on the bank of the river, and
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behold, there came up out of the river seven kind, fat, fleshed
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and well favored, and they fed in a meadow. And behold, seven
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other kind came up after them, poor and very ill favored, and lean
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fleshed, such as I never saw in all the land of Egypt for badness.
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And the lean and the ill favored kind did eat up the first seven
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fat kind, And when they had eaten them up, it could not be
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known that they had eaten them, but they were still ill favored as at
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the beginning. So I awoke, and I saw in my dream, and
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behold, seven ears came up in one stalk, full and good. And
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behold seven ears withered, thin and blasted with the east wind sprung up after
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them, and the thin ears devoured the seven good ears. And I told
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this unto the magicians but there was none that could declare it to me.
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And Joseph said unto Pharaoh, the dream of Pharaoh is one. God has
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showed Pharaoh what he is about to do. The seven good kind are seven
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years, and the seven good ears are seven years. The dream is one,
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and the seventh thin and ill favored kind that came up after them are
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seven years. And the seven empty ears, blasted with the east wind,
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shall be seven years of famine. This is the thing which I have spoken
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unto Pharaoh. What God is about to do, he showeth unto Pharaoh.
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Behold, there comes seven years of great plenty throughout all the land of Egypt,
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and there shall rise after them seven years of famine, and all the
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plenty shall be forgotten in the land of Egypt, and the famine shall consume
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the land, and the plenty shall not be known in the land by reason
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of that famine following, for it shall be very grievous. And for that
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the dream was doubled unto Pharaoh twice. It is because the thing is established
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by God, and God will shortly bring it to pass. Here Roman one
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Pharaoh relates his dream. He dreamt that he stood upon the bank of the
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river Nile, and saw the kind both the fat ones and the lead ones
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come out of the river. For the kingdom of Egypt had no rain,
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as appears Zechariah, chapter fourteen, verse eighteen. But the plenty of the
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year depended upon the overflowing of the river, and it was about one certain
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time of the year that it overflowed. If it rose to fifteen or sixteen
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cubits, there was plenty. If to twelve or thirteen only or under there
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was scarcity. See how many ways Providence has of dispensing its gifts. Yet
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whatever the second causes are, our dependence is still the same upon the first
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cause, which makes every creature that to us that it is, be it
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rain or river roman iiO Joseph interprets his dream and tells him that it signifies
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seven years of plenty now immediately to ensue, which should be succeeded by as
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many years of famine. Observe one. The two dreams signified the same thing,
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but the repetition was to denote the certainty, the nearness, and the
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importance of the event verse thirty two. Thus God has often shown the immutability
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of his council by two immutable things Hebrews, chapter six, verses seventeen eighteen.
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The covenant is sealed with two sacraments, and in the one of them
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there are both bread and wine. Wherein the dream is one, and yet
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it is doubled, for the thing is certain two. Yet the two dreams
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had a distinct reference to the two things wherein we most experience plenty and scarcity,
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namely grass and corn. The plenty and scarcity of grass for the cattle
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were signified by the fat kind and the lean ones, the plenty and scarcity
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of herb for the service of man by the full ears and the thin ones.
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Three. See what changes the comforts of this life are subject to.
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After great plenty may come great scarcity. How strong soever we may think our
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mountain stands, if God speak the word, it will soon be moved.
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We cannot be sure that tomorrow will be as this day, next year as
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this, and much more abundant. Isaiah, chapter fifty six, verse twelve.
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We must learn how to want, as well as how to abound.
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Four. See the goodness of God in sending the seven years of plenty before
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those of famine, that provision might be made accordingly. Thus he sets the
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one over against the other. Ecclesiastes chapter seven, verse fourteen. With what
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wonderful wisdom has Providence, that great housekeeper ordered the affairs of this numerous family
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from the beginning hitherto great variety of seasons there have been, and the produce
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of the earth is sometimes more and sometimes less. Yet take one time with
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another. What was miraculous concerning the manna is ordinarily verified in the common course
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of Providence. He that gathers has much nothing over and he that gathers little
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has no lack. Exodus chapter sixteen, verse eighteen five. See the perishing
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nature of our worldly enjoyments. The great increase of the years of plenty was
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quite lost and swallowed up in the years of famine. And the overplus of
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it, which seemed very much, yet did but just serve to keep men
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alive Verses twenty nine to thirty one. Meets for the belly, and the
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belly from Mos meets. But God shall destroy both it and them. First
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Corinthians chapter six, verse thirteen. There is bread which endures to everlasting life,
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which shall not be forgotten, and which is worth while to labor.
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For John chapter six, verse twenty seven. Those that make the things of
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this world. Their good things will find but little pleasure in remembering that they
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have received them. Luke, Chapter sixteen, verse twenty five. Observe God
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revealed this beforehand to Pharaoh, who, as king of Egypt, was to
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be the father of his country, and to make prudent provision for them.
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Magistrates are called shepherds, whose care it must be not only to rule,
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but to feed. Joseph's exaltation b. C. Seventeen fifteen, Verses thirty
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three, two forty five. Now, therefore, let Pharaoh look out a
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man discreet and wise, and set him over the land of Egypt. Let
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Pharaoh do this, and let him appoint officers over the land, and take
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up the fifth part of the land of Egypt in the seven plenteous years.
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And let them gather all of the food of those good years that come,
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and lay up corn under the hand of Pharaoh. And let them keep food
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in the cities. And that food shall be for store to the land against
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the seven years of famine which shall be in the land of Egypt, that
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the land perish not through the famine. And the thing was good in the
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eyes of Pharaoh and in the eyes of all his servants, and Pharaoh said,
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unto his servants, can we find such a one as this is a
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man in whom the spirit of God is? And Pharaoh said, unto Joseph,
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forasmuch as God hath showed THEE all this, there is none so discreet
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and wise as thou art. Thou shalt be over my house, And according
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unto thy word, shall all my people be ruled only in the throne.
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Will I be greater than thou. And Pharaoh said, unto Joseph, see
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I have set THEE over all the land of Egypt. And Pharaoh took off
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his ring from his hand and put it on Joseph's hand, and arrayed him
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in vestures of fine linen, and put a gold chain about his neck.
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And he made him to ride in the second chariot which he had, and
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they cried before him, thou the knee. And he made him ruler over
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all the land of Egypt. And Pharaoh said, unto Joseph, I am
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Pharaoh, and without THEE shall no man lift up his hand or foot in
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all the land of Egypt. And Pharaoh called Joseph's name Zephnath Pania, and
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he gave him to wife Asenath the daughter of Potiphara, priest of Ann,
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and Joseph went out over all the land of Egypt. Here is Roman won
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the good advice that Joseph gave to Pharaoh, which was one that in the
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years of plenty he should lay up for the years of famine, buy upcorn
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when it was cheap, that he might both enrich himself and supply the country
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when it would be dear and scarce. Note fair warning should always be followed
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with good counsel. Therefore the prudent man foresees the evil that he may hie
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himself. God has in his word told us of a day of trial and
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excidence before us, when we shall need all the grace we can get,
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and all little enough. Now therefore provide accordingly. Note further times of gathering
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must be diligently improved, because there will come a time of spending. Let
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us go to the Aunt and learn of her this wisdom. Proverbs chapter six,
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verses six to eight. Two. Because that which is everybody's work commonly
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proves nobody's work. He advises Pharaoh to appoint officers who should make it their
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business, and to select some one person to preside in the affair. Verse
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thirty three. Probably, if Joseph had not advised this, it would not
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have been done. Pharaoh's counselors could no more improve the dream than his magicians
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interpret it. Therefore, it is said of him Psalm one hundred and five,
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verse twenty two, that he taught the senator's wisdom. Hence we may
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justly infer with Solomon Ecclesiastes, Chapter four, verse thirteen. Better is a
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poor and wise child than an old and foolish king. Roman too. The
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great honor that Pharaoh did to Joseph. One, he gave him honorable testimony.
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Here is a man in whom the spirit of God is, and this
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puts a great excellency upon any man. Such men ought to be valued verse
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thirty eight. He is a none such for prudence. There is none so
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discreet and wise as thou art verse thirty nine. Now he is abundantly recompensed
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for the disgrace that had been done him, and his righteousness is as the
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morning light Psalm thirty seven, verse six two. He put him into an
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honorable office, not only employed by him to buy up corn, but made
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by him prime minister of state, comptroller of the household. Thou shalt be
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over my house, chief justice of the kingdom. According to thy word,
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shall all my people be ruled or armed? As some read it, And
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then it bespeaks of him general of the forces. His commission was very ample.
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I have set THEE over all the land of Egypt verse forty one.
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Without THEE, shall no man lift up his hand or foot verse forty four.
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All the affairs of the kingdom must pass through his hand, nay,
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verse forty Only in the throne will I be greater than thou. Note it
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is the wisdom of princes to prefer those, and the happiness of people to
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have those preferred to places of power and trust in whom the spirit of God
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is. It is probable that there were those about the court who opposed Joseph's
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preferment, which occasioned Pharaoh so often to repeat the grant and with that solemn
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sanction verse forty four, I am Pharaoh. When the proposal was made that
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there should be a coorn master general nominated, it is said verse thirty seven,
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Pharaoh's servants were all pleased with the proposal, each hoping for the place.
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But when Pharaoh said to them, Joseph shall be the man we do
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not read that they made him any answer, being uneasy at it and acquiescing
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only because they could not help it. Joseph had enemies, no doubt,
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archers that shot at him and hated him Chapter forty nine, verse twenty three,
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as Daniel Chapter six, verse four three. He put on him all
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the marks of honor imaginable, to recommend him to the esteem and respect of
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the people, as the King's favorite and one whom he delighted to honor.
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Peren. One. He gave him his own ring as a ratification of his
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commission, and in token of peculiar favor, or it was like delivering him
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the great seal. Peren Too, he put fine clothes upon him instead of
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his prison garments, for those that are in the king's palaces must wear soft
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clothing. He that in the morning was dragging his fetters of iron before night,
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was adorned with a chain of gold. Peren. Three. He made
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him ride in the second chariot to his own, and ordered all to do
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homage to him, vow the knee as to Pharaoh himself. Per En.
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Four. He gave him a new name to show his authority over him,
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And yet such a name as bespoke the value he had for him Zephnath Pania,
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a revealer of secrets peren five. He married him honorably to a prince's
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daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh
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was not sparing in conferring honors. Now, this preferment to Joseph was sub
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one, an abundant recompense for his innocence and patient suffering, a lasting instance
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of the equity and goodness of Providence, and an encouragement to all good people
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to trust in a good God. Sub two. It was typical of the
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exaltation of Christ, that great revealer of secrets John chapter one, verse eighteen,
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or as some translate Joseph's new name, the Savior of the World.
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The brightest glories of the upper world are put upon him, the highest trust
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is lodged in his dead hand, and all powers given to him, both
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in heaven and earth. He is gatherer, keeper and disposer of all the
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stores of divine grace, and the chief ruler of the Kingdom of God among
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men. The work of ministers is to cry before him, vow the knee,
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kiss the sun. The famine in Egypt and Canaan Verses forty six to
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fifty seven, and Joseph was thirty years old when he stood before Pharaoh,
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King of Egypt. And Joseph went out from the presence of Pharaoh and went
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throughout all the land of Egypt, and in the seven plenteous years the earth
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brought forth by handfuls, and he gathered up all the food of the seven
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years which were in the land of Egypt, and laid up the food in
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the cities. The food of the field, which was round about every city,
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he laid up in the same And Joseph gathered corn as the sand of
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the sea, very much until he left numbering, for it was without number,
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And unto Joseph were born two sons uns before the years of famine came,
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which Asiaeth, the daughter of Potipharah, Priest of Awn, bore to
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him. And Joseph called the name of the first born Manassah, for God
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said he hath made me forget all my toil and all my father's house.
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And the name of the second he called Ephrium, for God hath caused me
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to be fruitful in the land of my affliction. And the seven years of
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plenteousness that was in the land of Egypt were ended, and the seven years
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of dearth began to come, according as Joseph had said. And the dearth
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was in all lands, but in the land of Egypt there was bread.
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And when all the land of Egypt was famished, the people cried to Pharaoh
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for bread, and Pharaoh said, unto all the Egyptians, go unto Joseph
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what he saith to you do. And the famine was over all the face
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of the earth. And Joseph opened all the storehouses and sold unto the Egyptians.
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And the famine waxed sore in the land of Egypt, and all countries
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came into Egypt to Joseph to buy corn, because that the famine was so
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sore in all lands. Observe here Roman I the building of Joseph's family in
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the birth of two sons, Manassa and Ephrium, Verses fifty two fifty two.
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In the names he gave them, he owned the divine providence, giving
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this happy turn to his affairs. One he was made to forget his misery
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job Chapter eleven, verse sixteen. We should bear our afflictions when they are
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present, as those that know not, but Providence may so outweigh them by
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after comforts, as that we may even forget them when they are past.
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But could he be so unnatural as to forget all his father's house. He
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means the unkindness he received from his brethren, or perhaps the wealth and honor
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he expected from his father with the birthright. The robes he wore now made
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him forget the coat of divers colors which he wore in his father's house.
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Two, he was made fruitful in the land of his affliction. It had
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been the land of his affliction, and in some sense it was still so,
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for it was not Canaan, the land of promise. His distance from
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his father was still his affliction. Note. Light is sometimes sown for the
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righteous in a barren and unlikely soil, and yet if God sow it and
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water it, it will come up again. The afflictions of the saints promote
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their fruitfulness. Ephrium signifies fruitfulness, and manassa forgetfulness, for these two often
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go together. When Jeshurin waxed fat, he forgot God his maker, Roman
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too the accomplishment of Joseph's predictions. Pharaoh had great confidence in the truth of
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them, perhaps finding in his own mind beyond what another person could. An
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exact correspondence between them and his dreams, as between the key and the lock,
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and the events showed that he was not deceived. The seven plentius years
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came verse forty seven, and at length they were ended Verse fifty three.
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Note we ought to foresee the approaching period of the days, both of our
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prosperity and of our opportunity, and therefore must not be secure in the enjoyment
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of our prosperity, nor slothful in the improvement of our opportunity. Years of
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plenty will end. Therefore, whatever thy hand finds to do, do it,
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and gather in gathering time. The morning cometh, and also the night
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Isaiah chapter twenty one, verse twelve. The plenty and also the famine,
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the seven years of dearth began to come verse fifty four. See what changes
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of condition we are liable to in this world? And what need we have
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to be joyful in a day of prosperity and in a day of adversity?
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To consider Ecclesiastes chapter seven, verse fourteen. This famine, it seems,
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was not only in Egypt, but in other lands, in all lands,
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that is all the neighboring countries. Fruitful lands were soon turned into barrenness for
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the iniquity of those that dwell Therein Psalm one hundred and seven, verse thirty
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four, it is here said that in the land of Egypt there was bread,
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meaning probably not only that which Joseph had bought up for the king,
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but that which private persons, by his example and upon public notice of this
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prediction, as well as by the rules of common prudence, had laid up.
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Roman three the performance of Joseph's trust, he was found faithful to it
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as a steward ought to be. One, he was diligent in laying up
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while the plenty lasted Verses forty eight and forty nine. He that thus gathers
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is a wise son. Two. He was prudent and careful in giving out
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when the famine came, and kept the markets low by furnishing them at reasonable
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rates out of his stores. The people in distress cried to Pharaoh, as
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that woman to the King of Israel. Second Kings, Chapter six, verse
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twenty six, help my Lord, o King. He sent them to his
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treasurer and go to Joseph. Thus, God, in the Gospel directs those
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that apply to him for mercy and grace to go to the Lord Jesus,
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in whom all fullness dwells. And what he saith to you, do,
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Joseph, no doubt, with wisdom and justice, fixed the price of corn
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he sold, so that Pharaoh, whose money had bought it up, might
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have a reasonable profit. And yet the country might not be oppressed, nor
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advantage taken of their prevailing necessity. While he that withholdest corn when it is
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dear, and in hopes it will yet grow dearer, though people perish for
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want of it, has many a curse for so doing. And it is
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not a curse causeless blessing shall be upon the head of him that thus seleth
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it Proverbs, chapter eleven, verse twenty six. And let the price be
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determined by that golden rule of justice, to do as we would be done.
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By end of chapter forty one,