G
E N E S I S
CHAP. XLI.
Two things
Providence
is here
bringing about:-- I. The advancement of Joseph. II. The maintenance of Jacob
and his family in a time of famine; for the eyes of the Lord run to and fro
through the earth, and direct the affairs of the children of men for the
benefit of those few whose hearts are upright with him. In order to these, we
have here, 1. Pharaoh's dreams, ver. 1-8. 2. The recommendation of Joseph to
him for an interpreter, ver. 9-13. 3. The interpretation of the dreams, and
the prediction of seven years of plenty and seven years of famine in Egypt,
with the prudent advice given to Pharaoh thereupon, ver. 14-36. 4. The
preferment of Joseph to a place of the highest power and trust in Egypt, ver.
37-45. 5. The accomplishment of Joseph's prediction, and his fidelity to his
trust, ver. 46, &c.
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Pharaoh's
Portentous Dream.
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B. C. 1715.
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1 And it came to pass at the end of two
full years, that Pharaoh dreamed: and, behold, he stood by the river.
2 And, behold, there came up out of the river seven well favoured kine and
fatfleshed; and they fed in a meadow. 3 And, behold, seven other
kine came up after them out of the river, ill favoured and leanfleshed; and
stood by the other kine upon the brink of the river. 4 And
the ill favoured and leanfleshed kine did eat up the seven well favoured and
fat kine. So Pharaoh awoke. 5 And he slept and dreamed the second
time: and, behold, seven ears of corn came up upon one stalk, rank and
good. 6 And, behold, seven thin ears and blasted with the east
wind sprung up after them. 7 And the seven thin ears devoured the
seven rank and full ears. And Pharaoh awoke, and, behold, it was a
dream. 8 And it came to pass in the morning that his spirit was
troubled; and he sent and called for all the magicians of Egypt, and all the
wise men thereof: and Pharaoh told them his dreams; but there was none
that could interpret them unto Pharaoh.
Observe, 1. The
delay of Joseph's enlargement. It was not till the end of two full years
(v. 1); so long he waited after he had entrusted the chief butler with
his case and began to have some prospect of relief. Note, We have need of
patience, not only bearing, but waiting, patience. Joseph lay in prison until
the time that his word came, Ps. cv. 19. There is a time set for the
deliverance of God's people; that time will come, though it seem to tarry;
and, when it comes, it will appear to have been the best time, and therefore
we ought to wait for it (Hab. ii. 3), and not think two full years too long to
continue waiting. 2. The means of Joseph's enlargement, which were Pharaoh's
dreams, here related. If we were to look upon them as ordinary dreams, we
might observe from them the follies and absurdities of a roving working fancy,
how it represents to itself tame cows as beasts of prey (nay, more ravenous
than any, eating up those of their own kind), and ears of corn as devouring
one another. Surely in the multitude of dreams, nay, even in one dream, there
are divers vanities, Eccl. v. 7. Now that God no longer speaks to us in that
way, I think it is no matter how little we either heed them or tell them.
Foolish dreams related can make no better than foolish talk. But these dreams
which Pharaoh dreamed carried their own evidence with them that they were sent
of God; and therefore, when he awoke, his spirit was troubled, v. 8. It
cannot but put us into a concern to receive any extraordinary message from
heaven, because we are conscious to ourselves that we have no reason to expect
any good tidings thence. His magicians were puzzled, the rules of their art
failed them: these dreams of Pharaoh, it seems, did not fall within the
compass of them, so that they could not offer at the interpretation of them.
This was to make Joseph's performance by the Spirit of God the more admirable.
Human reason, prudence, and foresight, must be nonplussed, that divine
revelation may appear the more glorious in the contrivance of our redemption,
1 Cor. ii. 13, 14. Compare with this story, Dan. ii. 27; iv. 7; v. 8. Joseph's
own dreams were the occasion of his troubles, and now Pharaoh's dreams were
the occasion of his enlargement.
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Joseph Brought before Pharaoh.
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B. C. 1715.
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9 Then spake the chief butler unto
Pharaoh, saying, I do remember my faults this day: 10 Pharaoh was
wroth with his servants, and put me in ward in the captain of the guard's
house, both me and the chief baker: 11 And we dreamed a
dream in one night, I and he; we dreamed each man according to the
interpretation of his dream. 12 And there was there with us
a young man, a Hebrew, servant to the captain of the guard; and we told him,
and he interpreted to us our dreams; to each man according to his dream he did
interpret. 13 And it came to pass, as he interpreted to us, so it
was; me he restored unto mine office, and him he hanged. 14 Then
Pharaoh sent and called Joseph, and they brought him hastily out of the
dungeon: and he shaved himself, and changed his raiment, and came in
unto Pharaoh. 15 And Pharaoh said unto Joseph, I have dreamed a
dream, and there is none that can interpret it: and I have heard say of
thee, that thou canst understand a dream to interpret it.
16 And Joseph answered Pharaoh, saying, It is not in me: God shall give
Pharaoh an answer of peace.
Here is, 1. The
recommending of Joseph to Pharaoh for an interpreter. The chief butler did it
more in compliment to Pharaoh, to oblige him, than in gratitude to Joseph, or
in compassion for his case. He makes a fair confession (v. 9): "I
remember my faults this day, in forgetting Joseph." Note, It is best
to remember our duty, and to do it in its time; but, if we have neglected
that, it is next best to remember our faults, and repent of them, and do our
duty at last; better late than never. Some think he means his faults against
Pharaoh, for which he was imprisoned; and then he would insinuate that, though
Pharaoh had forgiven him, he had not forgiven himself. The story he had to
tell was, in short, That there was an obscure young man in the king's prison,
who had very properly interpreted his dream, and the chief baker's (the event
corresponding in each with the interpretation), and that he would recommend
him to the king his master for an interpreter. Note, God's time for the
enlargement of his people will appear at last to be the fittest time. If the
chief butler had at first used his interest for Joseph's enlargement, and had
obtained it, it is probable that upon his release he would have gone back to the
land of the Hebrews again, which he spoke of so feelingly (ch. xl.
15), and then he would neither have been so blessed himself, nor such a
blessing to his family, as afterwards he proved. But staying two years longer,
and coming out now upon this occasion, at last, to interpret the king's
dreams, way was made for his very great preferment. Those that patiently wait
for God shall be paid for their waiting, not only principal but interest, Lam.
iii. 26. 2. The introducing of Joseph to Pharaoh. The king's business requires
haste. Joseph is sent for out of the dungeon with all speed; Pharaoh's order
discharged him both from his imprisonment and from his servitude, and made him
a candidate for some of the highest trusts at court. The king can scarcely
allow him time, but that decency required it, to shave himself, and to change
his raiment, v. 14. It is done with all possible expedition, and Joseph
is brought in, perhaps almost as much surprised as Peter was, Acts xii. 9. So
suddenly is his captivity brought back that he is as one that dreams, Ps.
cxxvi. 1. Pharaoh immediately, without enquiring who or whence he was, tells
him his business, that he expected he should interpret his dream, v.
15. To which, Joseph makes him a very modest decent reply, (v. 16), in
which, (1.) He gives honour to God. "It is not in me, God must give
it." Note, Great gifts appear most graceful and illustrious when those
that have them use them humbly, and take not the praise of them to themselves,
but give it to God. To such God gives more grace. (2.) He shows respect to
Pharaoh, and hearty good-will to him and his government, in supposing that the
interpretation would be an answer of peace. Note, Those that consult God's
oracles may expect an answer of peace. If Joseph be made the interpreter, hope
the best.
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Joseph
Interprets Pharaoh's Dream.
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B. C. 1715.
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17 And Pharaoh said unto Joseph, In my
dream, behold, I stood upon the bank of the river: 18 And, behold,
there came up out of the river seven kine, fatfleshed and well favoured; and
they fed in a meadow: 19 And, behold, seven other kine came up
after them, poor and very ill favoured and leanfleshed, such as I never saw in
all the land of Egypt for badness: 20 And the lean and the ill
favoured kine did eat up the first seven fat kine: 21 And when
they had eaten them up, it could not be known that they had eaten them; but
they were still ill favoured, as at the beginning. So I awoke.
22 And I saw in my dream, and, behold, seven ears came up in one stalk, full
and good: 23 And, behold, seven ears, withered, thin, and
blasted with the east wind, sprung up after them: 24 And the thin
ears devoured the seven good ears: and I told this unto the magicians;
but there was none that could declare it to me. 25
And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath
showed Pharaoh what he is about to do. 26 The seven good
kine are seven years; and the seven good ears are seven years:
the dream is one. 27 And the seven thin and ill favoured
kine that came up after them are seven years; and the seven empty ears blasted
with the east wind shall be seven years of famine. 28 This is
the thing which I have spoken unto Pharaoh: What God is about to do he
showeth unto Pharaoh. 29 Behold, there come seven years of great
plenty throughout all the land of Egypt: 30 And there shall arise
after them seven years of famine; and all the plenty shall be forgotten in the
land of Egypt; and the famine shall consume the land; 31 And the
plenty shall not be known in the land by reason of that famine following; for
it shall be very grievous. 32 And for that the dream was
doubled unto Pharaoh twice; it is because the thing is
established by God, and God will shortly bring it to pass.
Here, I. Pharaoh
relates his dream. He dreamt that he stood upon the bank of the river Nile,
and saw the kine, both the fat ones and the lean ones, come out of the river.
For the kingdom of Egypt had no rain, as appears, Zech. xiv. 18, but the
plenty of the year depended upon the overflowing of the river, and it was
about one certain time of the year that it overflowed. If it rose to fifteen
or sixteen cubits, there was plenty; if to twelve or thirteen only, or under,
there was scarcity. See how many ways Providence has of dispensing its gifts;
yet, whatever the second causes are, our dependence is still the same upon the
first Cause, who makes every creature that to us that it is, be it rain or
river.
II. Joseph
interprets his dream, and tells him that it signified seven years of plenty
now immediately to ensue, which should be succeeded by as many years of
famine. Observe, 1. The two dreams signified the same thing, but the
repetition was to denote the certainty, the nearness, and the importance, of
the event, v. 32. Thus God has often shown the immutability of his
counsel by two immutable things, Heb. vi. 17, 18. The covenant is sealed
with two sacraments; and in the one of them there are both bread and wine,
wherein the dream is one, and yet it is doubled, for the thing is certain. 2.
Yet the two dreams had a distinct reference to the two things wherein we most
experience plenty and scarcity, namely, grass and corn. The plenty and
scarcity of grass for the cattle were signified by the fat kine and the lean
ones; the plenty and scarcity of herb for the service of man by the full ears
and the thin ones. 3. See what changes the comforts of this life are subject
to. After great plenty may come great scarcity; how strong soever we may think
our mountain stands, if God speak the word, it will soon be moved. We cannot
be sure that to-morrow shall be as this day, next year as this, and much
more abundant, Isa. lvi. 12. We must learn how to want, as well as how to
abound. 4. See the goodness of God in sending the seven years of plenty before
those of famine, that provision might be made accordingly. Thus he sets the
one over-against the other, Eccl. vii. 14. With what wonderful wisdom has
Providence, that great housekeeper, ordered the affairs of this numerous
family from the beginning hitherto! Great variety of seasons there have been,
and the produce of the earth is sometimes more and sometimes less; yet, take
one time with another, what was miraculous concerning the manna is ordinarily
verified in the common course of Providence, He that gathers much has
nothing over, and he that gathers little has no lack, Exod. xvi. 18. 5.
See the perishing nature of our worldly enjoyments. The great increase of the
years of plenty was quite lost and swallowed up in the years of famine; and
the overplus of it, which seemed very much, yet did but just serve to keep men
alive, v. 29-31. Meats for the belly, and the belly for meats, but
God shall destroy both it and them, 1 Cor. vi. 13. There is bread which endures
to everlasting life, which shall not be forgotten, and which it is worth
while to labour for, John vi. 27. Those that make the things of this world
their good things will find but little pleasure in remembering that they have
received them, Luke xvi. 25. 6. Observe, God revealed this beforehand to
Pharaoh, who, as king of Egypt, was to be the father of his country, and to
make prudent provision for them. Magistrates are called shepherds,
whose care it must be, not only to rule, but to feed.
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Joseph's
Exaltation.
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B. C. 1715.
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33 Now therefore let Pharaoh look out a
man discreet and wise, and set him over the land of Egypt. 34 Let
Pharaoh do this, and let him appoint officers over the land, and take
up the fifth part of the land of Egypt in the seven plenteous years.
35 And let them gather all the food of those good years that come, and lay up
corn under the hand of Pharaoh, and let them keep food in the cities.
36 And that food shall be for store to the land against the seven years of
famine, which shall be in the land of Egypt; that the land perish not through
the famine. 37 And the thing was good in the eyes of Pharaoh, and
in the eyes of all his servants. 38 And Pharaoh said unto his
servants, Can we find such a one as this is, a man in whom the
Spirit of God is? 39 And Pharaoh said unto Joseph,
Forasmuch as God hath showed thee all this, there is none so discreet
and wise as thou art: 40 Thou shalt
be over my house, and according unto thy word shall all my people be ruled:
only in the throne will I be greater than thou. 41 And Pharaoh
said unto Joseph, See, I have set thee over all the land of Egypt.
42 And Pharaoh took off his ring from his hand, and put it upon Joseph's hand,
and arrayed him in vestures of fine linen, and put a gold chain about his
neck; 43 And he made him to ride in the second chariot which he
had; and they cried before him, Bow the knee: and he made him ruler
over all the land of Egypt. 44 And Pharaoh said unto Joseph, I am
Pharaoh, and without thee shall no man lift up his hand or foot in all the
land of Egypt. 45 And Pharaoh called Joseph's name
Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah
priest of On. And Joseph went out over all the land of Egypt.
Here is, I. The
good advice that Joseph gave to Pharaoh, which was, 1. That in the years of
plenty he should lay up for the years of famine, buy up corn when it was
cheap, that he might both enrich himself and supply the country when it would
be dear and scarce. Note, Fair warning should always be followed with good
counsel. Therefore the prudent man foresees the evil, that he may hide
himself. God has in his word told us of a day of trial and exigence before us,
when we shall need all the grace we can get, and all little enough, "Now,
therefore, provide accordingly." Note, further, Times of gathering must
be diligently improved, because there will come a time of spending. Let us go
to the ant, and learn of her this wisdom, Prov. vi. 6-8. 2. Because that which
is everybody's work commonly proves nobody's work, he advises Pharaoh to
appoint officers who should make it their business, and to select some one
person to preside in the affair, v. 33. Probably, if Joseph had not
advised this, it would not have been done; Pharaoh's counsellors could no more
improve the dream than his magicians interpret it; therefore it is said of him
(Ps. cv. 22) that he taught the senators wisdom. Hence we may justly
infer with Solomon (Eccl. iv. 13), Better is a poor and a wise child than
an old and foolish king.
II. The great
honour that Pharaoh did to Joseph. 1. He gave him an honourable testimony: He
is a man in whom the Spirit of God is; and this puts a great excellency
upon any man; such men ought to be valued, v. 38. He is a nonsuch for
prudence: There is none so discreet and wise as thou art, v. 39.
Now he is abundantly recompensed for the disgrace that had been done him; and
his righteousness is as the morning-light, Ps. xxxvii. 6. 2. He put him into
an honourable office; not only employed him to buy up corn, but made him
prime-minister of state, comptroller of the household--Thou shalt be over
my house, chief justice of the kingdom--according to thy word shall all
my people be ruled, or armed, as some read it, and then it bespeaks
him general of the forces. His commission was very ample: I have set thee
over all the land of Egypt (v. 41); without thee shall no man
lift up his hand or foot (v. 44); all the affairs of the kingdom
must pass through his hand. Nay (v. 40), only in the throne will I
be greater than thou. Note, It is the wisdom of princes to prefer those,
and the happiness of people to have those preferred, to places of power and
trust, in whom the Spirit of God is. It is probable that there were those
about the court who opposed Joseph's preferment, which occasioned Pharaoh so
often to repeat the grant, and with that solemn sanction (v. 44), I
am Pharaoh. When the proposal was made that there should be a
corn-master-general nominated, it is said (v. 37), Pharaoh's
servants were all pleased with the proposal, each hoping for the place;
but when Pharaoh said to them, "Joseph shall be the man," we do not
read that they made him any answer, being uneasy at it, and acquiescing only
because they could not help it. Joseph had enemies, no doubt, archers that
shot at him, and hated him (ch. xlix. 23), as Daniel, ch. vi. 4.
3. He put upon him all the marks of honour imaginable, to recommend him to the
esteem and respect of the people as the king's favourite, and one whom he
delighted to honour. (1.) He gave him his own ring, as a ratification of his
commission, and in token of peculiar favour; or it was like delivering him the
great seal. (2.) He put fine clothes upon him, instead of his prison garments.
For those that are in kings' palaces must wear soft clothing; he that, in the
morning, was dragging his fetters of iron, before night was adorned with a
chain of gold. (3.) He made him ride in the second chariot to his own,
and ordered all to do homage to him: "Bow the knee, as to Pharaoh
himself." (4.) He gave him a new name, to show his authority over him,
and yet such a name as bespoke the value he had for him, Zaphnath-paaneah--A
revealer of secrets. (5.) He married him honourably to a prince's
daughter. Where God had been liberal in giving wisdom and other merits,
Pharaoh was not sparing in conferring honours. Now this preferment of Joseph
was, [1.] An abundant recompense for his innocent and patient suffering, a
lasting instance of the equity and goodness of Providence, and an
encouragement to all good people to trust in a good God. [2.] It was typical
of the exaltation of Christ, that great revealer of
secrets (John i. 18), or, as some translate Joseph's new name, the Saviour
of the world. The brightest glories of the upper world are put upon him,
the highest trust is lodged in his hand, and all power is given to him both in
heaven and earth. He is gatherer, keeper, and disposer, of all the stores of
divine grace, and chief ruler of the kingdom of God among men. The work of
ministers is to cry before him, "Bow the knee; kiss the Son."
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The
Famine in Egypt and Canaan.
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B. C. 1706.
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46 And Joseph was thirty years
old when he stood before Pharaoh king of Egypt. And Joseph went out from the
presence of Pharaoh, and went throughout all the land of Egypt. 47
And in the seven plenteous years the earth brought forth by handfuls.
48 And he gathered up all the food of the seven years, which were in the land
of Egypt, and laid up the food in the cities: the food of the field, which was
round about every city, laid he up in the same. 49 And Joseph
gathered corn as the sand of the sea, very much, until he left numbering; for it
was without number. 50 And unto Joseph were born two sons
before the years of famine came, which Asenath the daughter of Poti-pherah
priest of On bare unto him. 51 And Joseph called the name of the
firstborn Manasseh: For God, said he, hath made me forget all my toil,
and all my father's house. 52 And the name of the second called he
Ephraim: For God hath caused me to be fruitful in the land of my
affliction. 53 And the seven years of plenteousness, that was in
the land of Egypt, were ended. 54 And the seven years of dearth
began to come, according as Joseph had said: and the dearth was in all lands;
but in all the land of Egypt there was bread. 55 And when all the
land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh
said unto all the Egyptians, Go unto Joseph; what he saith to you, do.
56 And the famine was over all the face of the earth: and Joseph opened all
the storehouses, and sold unto the Egyptians; and the famine waxed sore in the
land of Egypt. 57 And all countries came into Egypt to Joseph for
to buy corn; because that the famine was so sore in all lands.
Observe here, I.
The building of Joseph's family in the birth of two sons, Manasseh and
Ephraim, v. 50-52. In the names he gave them, he owned the divine
Providence giving this happy turn to his affairs, 1. He was made to forget his
misery, Job xi. 16. We should bear our afflictions when they are present as
those that know not but Providence may so outweigh them by after-comforts as
that we may even forget them when they are past. But could he be so unnatural
as to forget all his father's house? He means the unkindness he
received from his brethren, or perhaps the wealth and honour he expected from
his father, with the birthright. The robes he now wore made him forget the
coat of divers colours which he wore in his father's house. 2. He was made fruitful
in the land of his affliction. It had been the land of his affliction, and
in some sense it was still so, for it was not Canaan, the land of promise. His
distance from his father was still his affliction. Note, Light is sometimes
sown for the righteous in a barren and unlikely soil; and yet if God sow it,
and water it, it will come up again. The afflictions of the saints promote
their fruitfulness. Ephraim signifies fruitfulness, and Manasseh
forgetfulness, for these two often go together; when Jeshurun waxed fat,
he forgot God his Maker.
II. The
accomplishment of Joseph's predictions. Pharaoh had great confidence in the
truth of them, perhaps finding in his own mind, beyond what another person
could, an exact correspondence between them and his dreams, as between the key
and the lock; and the event showed that he was not deceived. The seven
plenteous years came (v. 47), and, at length, they were ended, v.
53. Note, We ought to foresee the approaching period of the days both of our
prosperity and of our opportunity, and therefore must not be secure in the
enjoyment of our prosperity nor slothful in the improvement of our
opportunity; years of plenty will end, therefore, Whatever thy hand finds to
do do it; and gather in gathering time. The morning cometh and also the
night (Isa. xxi. 12), the plenty and also the famine. The seven years
of dearth began to come, v. 54. See what changes of condition we
are liable to in this world, and what need we have to be joyful in a day of
prosperity and in a day of adversity to consider, Eccl. vii. 14. This famine,
it seems, was not only in Egypt, but in other lands, in all lands, that
is, all the neighbouring countries; fruitful lands are soon turned
into barrenness for the iniquity of those that dwell therein, Ps. cvii.
34. It is here said that in the land of Egypt there was bread, meaning
probably, not only that which Joseph had bought up for the king, but that
which private persons, by his example, and upon the
public notice of this prediction, as well as by the rules of common prudence,
had laid up.
III. The
performance of Joseph's trust. He was found faithful to it, as a steward ought
to be. 1. He was diligent in laying up, while the plenty lasted, v. 48,
49. He that thus gathers is a wise son. 2. He was prudent and careful in
giving out, when the famine came, and kept the markets low by furnishing them
at reasonable rates out of his stores. The people in distress cried to
Pharaoh, as that woman to the king of Israel (2 Kings vi. 26), Help, my
lord, O king: he sent them to his treasurer, Go to Joseph. Thus God
in the gospel directs those that apply to him for mercy and grace to go to
the Lord Jesus, in whom all fulness dwells; and, What he saith to you,
do. Joseph, no doubt, with wisdom and justice fixed the price of the corn
he sold, so that Pharaoh, whose money had bought it up, might have a
reasonable profit, and yet the country might not be oppressed, nor advantage
taken of their prevailing necessity; while he that withholdest corn when it is
dear, in hopes it will yet grow dearer, though people perish for want of it,
has many a curse for so doing (and it is not a curse causeless), blessings
shall be upon the head of him that thus selleth it, Prov. xi. 26.
And let the price be determined by that golden rule of justice, to do as we
would be done by.
Contents
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