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Genesis Chapter
Forty-one
Genesis 41
Chapter Contents
Pharaoh's dreams. (1-8) Joseph interprets Pharaoh's
dreams. (9-32) Joseph's counsel, He is highly advanced. (33-45) Joseph's
children, The beginning of the famine. (46-57)
Commentary on Genesis 41:1-8
The means of Joseph's being freed from prison were
Pharaoh's dreams, as here related. Now that God no longer speaks to us in that
way, it is no matter how little we either heed dreams, or tell them. The
telling of foolish dreams can make no better than foolish talk. But these
dreams showed that they were sent of God; when he awoke, Pharaoh's spirit was
troubled.
Commentary on Genesis 41:9-32
God's time for the enlargement of his people is the
fittest time. If the chief butler had got Joseph to be released from prison, it
is probable he would have gone back to the land of the Hebrews. Then he had
neither been so blessed himself, nor such a blessing to his family, as
afterwards he proved. Joseph, when introduced to Pharaoh, gives honour to God.
Pharaoh had dreamed 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. Egypt has no
rain, but the plenty of the year depends upon the overflowing of the river
Nile. See how many ways Providence has of dispensing its gifts; yet our
dependence is still the same upon the First Cause, who makes every creature
what it is to us, be it rain or river. See to what changes the comforts of this
life are subject. We cannot be sure that to-morrow shall be as this day, or
next year as this. We must learn how to want, as well as how to abound. Mark
the goodness of God in sending the seven years of plenty before those of
famine, that provision might be made. The produce of the earth is sometimes
more, and sometimes less; yet, take one with another, he that gathers much, has
nothing over; and he that gathers little, has no lack, Exodus 16:18. And see the perishing nature of
our worldly enjoyments. The great harvests of the years of plenty were quite
lost, and swallowed up in the years of famine; and that which seemed very much,
yet did but just serve to keep the people alive. There is bread which lasts to
eternal life, which it is worth while to labour for. They that make the things
of this world their good things, will find little pleasure in remembering that
they have received them.
Commentary on Genesis 41:33-45
Joseph gave good advice to Pharaoh. Fair warning should
always be followed by good counsel. God has in his word told us of a day of
trial before us, when we shall need all the grace we can have. Now, therefore,
provide accordingly. Pharaoh gave Joseph an honourable testimony. He is a man
in whom the spirit of God is; and such men ought to be valued. Pharaoh puts
upon Joseph marks of honour. He gave him such a name as spoke the value he had
for him, Zaphnath-paaneah, "a revealer of secrets." This preferment
of Joseph encourages all to trust in God. Some translate Joseph's new name,
"the saviour of the world." The brightest glories, even of the upper
world, are put upon Christ, the highest trust lodged in his hand, and all power
given him, both in heaven and earth.
Commentary on Genesis 41:46-57
In the names of his two sons, Manasseh and Ephraim,
Joseph owned the Divine providence. 1. He was made to forget his misery. 2. He
was made fruitful in the land of his affliction. The seven plenteous years
came, and were ended. We ought to look forward to the end of the days, both of
our prosperity and of our opportunity. We must not be secure in prosperity, nor
slothful in making good use of opportunity. Years of plenty will end; what thy
hand finds to do, do it; and gather in gathering time. The dearth came, and the
famine was not only in Egypt, but in other lands. Joseph was diligent in laying
up, while the plenty lasted. He was prudent and careful in giving out, when the
famine came. Joseph was engaged in useful and important labours. Yet it was in
the midst of this his activity that his father Jacob said, Joseph is not! What
a large portion of our troubles would be done away if we knew the whole truth!
Let these events lead us to Jesus. There is a famine of the bread of life
throughout the whole earth. Go to Jesus, and what he bids you, do. Attend to
His voice, apply to him; he will open his treasures, and satisfy with goodness
the hungry soul of every age and nation, without money and without price. But
those who slight this provision must starve, and his enemies will be destroyed.
── Matthew Henry《Concise Commentary on Genesis》
Genesis 41
Verse 8
[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 dream; but there was none that could interpret them unto
Pharaoh.
His spirit was troubled — It cannot but put us into a concern to receive any extraordinary message
from heaven. And his magicians were puzzled; the rules of their art failed
them; these dreams of Pharaoh did not fall within the compass of them. This was
to make Joseph's performance by the Spirit of God the more admirable.
Verse 9
[9] Then spake the chief butler unto Pharaoh, saying, I do remember my faults
this day:
I remember my faults this day — in forgetting Joseph. Some think he means his faults against Pharaoh,
for which he was imprisoned, and then he would insinuate, that through Pharaoh
had forgiven him, he had not forgiven himself. 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
is probable, he would have gone back to the land of the Hebrews, and then he
had neither been so blessed himself, nor such a blessing to his family. But
staying two years longer, and coming out upon this occasion to interpret the
king's dreams, way was made for his preferment. The king can scarce allow him
time, but that decency required it, to shave himself, and to change his
raiment, Genesis 41:14. It is done with all possible
expedition, and Joseph is brought in perhaps almost as much surprised as Peter
was, Acts 12:9, so suddenly is his captivity brought
back, that he is as one that dreams, Psalms 126:1. Pharaoh immediately, without
enquiring who or whence he was tells him his business, that he expected he
should interpret his dream.
Verse 16
[16] And
Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an
answer of peace.
(1.) He gives honour to God; It is not in me;
God must give it. Great gifts then 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, (2.) He shews respect to Pharaoh, and hearty
good-will to him, supposing that the interpretation would be an answer of
peace. Those that consult God's oracles may expect an answer of peace.
Verse 29
[29]
Behold, there come seven years of great plenty throughout all the land of Egypt:
See the goodness of God, in sending the seven
years of plenty before those of famine, that provision might be made
accordingly. How wonderful wisely has Providence, that great house-keeper,
ordered the affairs of this numerous family from the beginning! Great variety
of seasons there have been and the produce of the earth 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, Exodus 16:18.
Verse 30
[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;
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.
Verse 44
[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.
Without thee shall no man lift up his hand or
foot — All the affairs of the kingdom must pass
through his hand.
Only in the throne will I be greater than
thou — It is probable there were those about
court that opposed Joseph's preferment, which occasioned Pharaoh so oft to
repeat the grant, and with that solemn sanction, I am Pharaoh. 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. He put fine clothes upon him
instead of his prison garments, and adorned him with a chain of gold. He made
him ride in the second chariot next his own, and ordered all to do obeisance to
him, as to Pharaoh himself; he gave him a new name and such a name as spoke the
value he had for him, Zaphnath-paaneah, a Revealer of secrets. 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, 1st, an abundant recompense for his innocent and
patient suffering, a lasting instance of the equity and goodness of providence,
and an encouragement to all to trust in a good God. 2dly, It was typical of the
exaltation of Christ, that great revealer of secrets, ( John 1:18,) or as some translate Joseph's new
name, the Saviour of the world. The brightest glories of the upper world are
upon him, the highest trusts lodged in his hand, and all power given 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.
Verse 50
[50] And
unto Joseph were born two sons before the years of famine came, which Asenath
the daughter of Potipherah priest of On bare unto him.
Two sons — In
the names he gave them, he owned the divine Providence giving this happy turn
to his affairs. He was made to forget his misery, but could he be so unnatural
as to forget all his father's house? And 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 his distance from his father was still his affliction.
Ephraim signifies fruitfulness, and Manasseh forgetfulness.
Verse 54
[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.
The seven years of dearth began to come — Not only in Egypt, but in other lands, in all lands, that is, all the
neighbouring countries.
── John Wesley《Explanatory Notes on
Genesis》
JOSEPH’S NAME.
What
Joseph was called. Joseph’s name was changed by Pharaoh to Zepthnath-paaneah.
There are quite a number of meanings given to this name. In the Vulgate it is
Salvator Mundi, which is The Salvation or The Saviour of the World. Gesenius
gives it as The Prince of the Life of the World. Brugsch, The Food of Life or
The Food of the Living. Others view the term as really an Egyptian word in
Hebrew letters, and make it The Governor of the abode of Him who lives.
According to the margin of our Bible, it signifies A Revealer of Secrets, or
The man to whom secrets are revealed. The different meanings may well be summed
up, “ The discoverer of hidden things,” or in the Egyptian tongue, “ The
Saviour of the World.” Let us take up the different meanings given above as
illustrating what Christ is.
Ⅰ.
The Saviour of the Word. That Christ
is the Saviour that God has appointed for the world, is stated again and again
(John 3:16; 4:42).
Ⅱ.
The Prince of the Life of the World. “
The Prince of Life” is one of Christ’s titles. As such He was killed by His
enemies (Acts 3:15), and is now in resurrection power quickening those who are
dead in trespasses and sins.
Ⅲ.
The Food of Life. “ The Bread of
Life” is another of Christ’s titles (John 6:35). Satisfaction is found in
Christ as well as salvation.
Ⅳ.
The Food of the Living. Those who
are alive from the death of sin find there is food provided for them. “ Give
her something to eat,” were the words of Christ after He had given the young
maiden life; and the Lord having given us life, provides nourishment for that
life in Him who is “ The Word of Life” through His written Word.
Ⅴ.
The Governor of the Abode of Him who
Lives. As Pharaoh appointed Joseph to be governor over all His domain, so
the Father has committed all power into the hands of Christ, as He Himself says
“ All power (authority) is given Me in heaven and on earth” (Matt. 28:18). “
The Father loveth the Son, and hath given all things into His hand” (John 3:35).
Ⅵ.
The Revealer of Secrets. The Lord Jesus revealed to His disciples
many things which had never been known before (Matt.13:11,17). He still reveals
His secrets through His Spirit and Word to those who are spiritually minded (1.
Cor.2:10), even as He made known His ways unto Moses (Psalm 103:7).
Ⅶ.
The Man to whom secrets are revealed. It
was because the Father had given the words to Christ that He was able to speak
them out to others (John 14:24).
There
is a sense, in a limited degree, in which what we have said of Christ applies
to the believer.
── F.E. Marsh《Five Hundred Bible Readings》
41 Chapter 41
Verses 1-8
Pharaoh dreamed
Pharaoh’s dream
I.
THAT
APPARENTLY INSIGNIFICANT EVENTS MAY OFTEN GROW INTO AN IMPORTANT PART OF THE
WORLD’S HISTORY.
II. THAT GOD
CHOOSES THE INSTRUMENTS OF REVELATION ACCORDING TO HIS OWN GOOD PLEASURE.
III. THAT GOD CAN
SUDDENLY ARREST THE ATTENTION OF THOSE WHO ARE THE FARTHEST REMOVED FROM EVERY
EARTHLY FEAR. (T. H. Leale)
Pharaoh’s dream and its interpretation
I. THE SUMMONING
OF JOSEPH TO INTERPRET PHARAOH’S DREAM.
1. The long waiting of Joseph before he attained his emancipation.
2. The wisdom of this delay in respect of Joseph’s circumstances.
3. Pharaoh’s prophetic dream.
4. The chief butler’s forgetfulness.
II. THE
INTERPRETATION OF THE DREAM.
1. The graceful way in which Joseph refers all to God.
2. Joseph’s calmness, produced by the consciousness of God’s
presence.
3. Joseph’s plan in the interpretation of the dream. It was simply a
providential foresight for the future. (F. W. Robertson, M. A.)
The dream of Pharaoh
1. The dream was formed of elements with which the dreamer was
somewhat familiar.
2. The dream was a Divine communication to the mind of a heathen.
3. The dream brought trouble into the heart of a monarch.
4. The dream could only be interpreted by a devout Theist.
I. THE
REVOLUTIONS OF PROVIDENCE. Alternations mark the earthly history of the human
world.
1. They tend to promote our spiritual discipline.
2. They remind us of the activity of God.
3. They tend to inspire us with a sense of our dependence upon
Him.
4. This method tends, moreover, to give a meaning to the Bible.
5. This method often prepares the mind to receive the truths of the
Bible.
II. THE ADVANTAGES
OF WISDOM.
1. It invested Joseph with a chastened humility of soul.
2. It enabled Joseph to solve the distressing inquiries of the
monarch.
3. It exalted Joseph to supremacy in the kingdom.
III. THE DUTY OF
RULERS. They should be--
1. Philanthropic.
2. Forecasting.
3. Economical.
Lessons:
1. How great is the Governor of the world.
2. How worthless the world is without religion.
3. How important to be in fellowship with the great God. (Homilist.)
An episode in a nation’s history
Imperfect as human monarchs are, and sometimes corrupt, they are
beneficial to society. A government must be very rotten if it is not better
than anarchy. Hence, for the most part, God designs to act through kings, and
permits them to be His ministers. God has a secret to make known to Egypt,
viz., tidings of approaching scarcity; and since Pharaoh is on the throne, the
communication shall be made to him.
I. A MAN-MADE
KING IS, AT THE BEST, IMPOTENT.
1. A dream is enough to terrify him. Yet is not this cowardly? Why
should the great Pharaoh be alarmed by a night-vision? Has he not an enormous
army at his back? Ah, verily, there is another Power, active, mightier, more
august, hedging him on every side! What if this strange Power should be
unfriendly! No wonder that Pharaoh’s knees tremble. He is like a fly upon the
unseen mechanism of the universe. He is but a waif upon the stormy Atlantic.
What is this all-surrounding Power? Possibly it may be God!
2. Further, he is a very dependent man. He cannot do without
astrologers, magicians, butlers, and bakers. No; it would not do for the king
to be independent. The temptation to play the tyrant would be irresistible. He
is only one part of the social system, though it may be the most prominent.
3. The king is dependent upon the most obscure in his kingdom. On an
imprisoned slave Pharaoh and all Egypt have to depend. Verily nobleness and
worth may be found in the lowliest lot!
II. THE RING IS AN
ALLY OF GOD.
1. Joseph’s first utterance was to acknowledge God. In substance he
says, “I am powerless; God can meet the case.” Hers was a great opportunity for
ostentation, self-display. His bearing is calm, princely, royal. Of himself he
can do nothing; but he has brought the true God into court, and “with God
nothing is impossible.”
2. This was an act of heroic faith. Joseph stood alone in that
awestruck assembly. Magnates, officers, stewards, magicians, all were
worshippers of Egypt’s countless idols. To disparage the ancient idols,
powerful for long ages, were perilous to a young man and a foreigner.
III. THE REAL KING
IS TRAINED IN ADVERSITY.
1. It is clear that Joseph was master of the situation.
Etymologically, the word king means “the man that knows.” It was this that made
Elijah great and powerful in the face of idolatrous Israel. This gave Daniel
sovereign influence in the Chaldean court. This made Luther a monarch among
men. “Them that honour Me, I will honour.”
2. For this royal position Joseph had been skilfully trained.
IV. THE REAL KING
IS SUPREME IN EVERY EMERGENCY. Most sailors can steer the ship in fine weather;
it requires a real pilot to steer safely through a storm. Pharaoh might do well
enough at the helm of affairs, so long as harvests were copious, and the nation
was well fed. But in presence of a night-vision, Pharaoh lost his balance; in
presence of a famine, Pharaoh was staggered. (J. Dickerson Davies, M. A.)
Kine and corn
I. THE
VICISSITUDES OF LIFE. Prosperity and adversity succeed each other. Life
generally is as variable as an April day. If a man has seven years of
uninterrupted happiness, he must not expect that it will continue much longer.
The most prosperous men are liable to surprises. Families that have for years been
free from sickness or bereavemant may suddenly be overshadowed by the angel of
death. Hopes may be blighted when they are near fulfilment, and pleasure may be
followed by severe and protracted trial.
II. THE
OVER-RULING PROVIDENCE OF GOD. Whatever may be the opinions held by some, we
say unhesitatingly that God has the affairs of all nations and of all men under
His immediate control; that He gives or withholds, as seemeth good unto Him,
but always in a way consistent with human freedom. And He invites our
confidence.
III. THE DUTY OF
USING THE PRESENT WELL. Although we are not to be overanxious about the future,
we are not to disregard it altogether. We cannot tell what demands may be made
upon our resources. We must provide, as far as possible, against sickness and
adversity. We must not ignore the claims of others. (F. J. Austin.)
A perplexing dream
This dream will appear to many but a jumble of incoherent ideas,
which no wise man would retain in his memory. What other man ever thought, even
in a dream, of kine, or of ears of corn, eating one another? Yet it is certain
that this dream came from God, and that it was an intimation of future events,
of exceedingly important consequence, both to the Egyptian nation, and to all
the neighboring nations, and even to the church of God. “God’s ways are not as
our ways,” nor ought we to measure His providential administration by our own
rules. He discovers His mind in the manner best fitted to serve His purpose. It
was not the will of God that Pharaoh should understand his own dream, till it
was explained by a heaven-taught interpreter. If the meaning had been so plain,
that it could have been explained by the wise men of Egypt, the design for
which it was sent to Pharaoh would not have been gained. It was for Joseph’s
sake, and for the sake of his father’s house, that Pharaoh dreamed, and that
his dream required such an interpreter as Joseph. There are dreams and visions
recorded in many places of the Bible, that appear to our narrow minds as dark
as this dream of Pharaoh. God hath His reasons for choosing to deliver many
parts of his mind in dark figures, which we would need a Joseph to interpret.
But to allege that any part of Scripture ought to have been plainer than it is,
would be daringly presumptuous. Every part of it was dictated to the holy men
of God by that wisdom which cannot err. Every censure of the Divine wisdom must
he folly and blasphemy. The darkest portion of Scripture was not written in
vain. (G. Lawson, D. D.)
Importance attached to dreams
It cannot be surprising that men in all ages and countries should
have attached a great importance to dreams. When the functions of the soul seem
fettered, and the images of the mind appear dissolved in floating phantoms, it
was thought that the direct interference of the Deity alone could give strength
and direction to the relaxed faculties; that if in such a state distinct and
clearly circumscribed forms were perceived, they must have a higher tendency;
and that their meaning is as mysterious as their origin is supernatural.
Eastern nations especially, endowed as they are with a luxurious imagination,
and carried away by a love of symbolism, searched the import of dreams with
eager and serious anxiety. The Egyptians and Chaldeans were foremost in the
cultivation of this branch of knowledge; they developed the explanation of
dreams into a complete science; the interpreters of dreams were held in the
most distinguished honour; they were regarded as being favoured with the
highest order of wisdom, and even with divine inspiration; they surrounded the
throne of the king, accompanied the expedition of the general, and often
exercised a decisive influence in the most important deliberations. But the
Greeks and Romans were not less scrupulous in this respect. That dreams come
from Jupiter, is a maxim already pronounced by Homer; but they were considered
significant only if occurring in the last third of the night, when dawn is
near; persons in distress or difficulties slept in temples, in the hope of
obtaining prophetic dreams which might indicate the means of rescue; men
afflicted with illness especially resorted to this expedient, in the belief
that AEsculapius would reveal to them the proper remedies; and Alexander the
Great actually fancied he saw, in a dream, the herb which cured the wound of
Ptolemy, his friend and relation. But how deeply the faith in the reality of
dreams were rooted among the ancient nations is manifest from She views
entertained by the Hebrews on this subject. Dreams grew in importance among the
Hebrews in the course of centuries, and after the Babylonian captivity they
were classified in a complete system; they were regarded either as auspicious
or ominous; harassing or frightful visions were expiated by fasts and prayer;
and Philo wrote an elaborate treatise, in two books, to prove that dreams are
sent by God. It could not fail, that these decided notions, on a subject so
vague and uncertain, caused serious abuses, chiefly from two sides; from
weak-minded dreamers, who were often tortured by visionary misfortunes, and
from cunning interpreters, who knew how to take advantages of such imbecility;
but sometimes, also, from wicked schemers, who made real or pretended dreams
the pretext of base and selfish plans; as Flavius Josephus did, when, by treachery
and cowardice, he saved his life by passing over into the camp of the enemies.
Jesus Sirach, therefore, though acknowledging that some dreams are sent by God,
censured severely the folly of attributing weight to all; he impressed upon his
readers that many dreams are idle and empty, like the wind and the shadow, a
delusion to the fool, and a phantom of deceitful hope; just as Artabanus had,
long before, said to king Xerxes: “ The visions of dreams are not Divine; they
most commonly hover around men respecting things which engaged their thoughts
during the day”; although the superstition of his time is reflected in the
legend which he narrated, how he yet was forced to acknowledge the awful
sanctity of dreams. Nor has the interest in dreams ceased since that time; they
have occupied the pen of many a modern psychologist; they have given rise to
some of the most beautiful works, replete with profound thought and shrewd
observation; and the peculiar mystery which surrounds those remarkable
phenomena, too aerial to permit of the rigid analysis of the philosopher or the
man of science, will always exercise an excusable charm over the human mind. (M.
M. Kalisch, Ph. D.)
I do remember my faults this day
Pharaoh’s butler; or, The power of memory, association, and
conscience
I.
THE
POWER OF MEMORY. “I do remember.” Memory, a faculty of mind, wonderful, varies
in its strength and exercise, accompanied by pains as well as pleasures. The
effect depends upon the state of the soul, and on the character of the things
remembered, whether good or evil, painful or pleasant (see Job 21:6; Psalms 63:6; Psalms 77:3; Psalms 137:1; Ezekiel 16:61, Ephesians 2:11; Luke 16:25; Revelation 14:13.) Beware. Do some evil
deed, commit some wrong against your neighbour or your God; and, try as you
will, you cannot quite forget. Memory may slumber for a while, but will some
day awake.
II. THE POWER OF
ASSOCIATION. “This day.” Why then? For two years all had seemingly been
forgotten. Now chord of association touched: Pharaoh’s dreams. This power is
often appealed to in Scripture. Type, symbol, parable, all recognize, and
receive much of their value from association. In the special case before us,
behold the hand of God. The great designs of Providence are ripe for execution.
Hence the butler is roused to action. It needs but a touch of association, and
the long-forgotten promise is recalled. Joseph’s release immediately follows.
III. THE POWER OF
CONSCIENCE. “My faults.” Mark the power conscience:
1. In exciting a sense of personal blameworthiness.
2. In exciting a feeling of painful remorse.
Faults remembered
I. WE ARE ALL
CHARGEABLE WITH FAULTS (Ecclesiastes 7:20; Romans 3:12; Psalms 19:12; Psalms 143:2; James 3:2; 1 John 1:8; Romans 3:23). Yet “did not the chief
butler remember Joseph, but forgot him.” It was forgetfulness most inexcusable;
it was ingratitude most unkind I But what are our faults? We have offended, not
the king of Egypt, but the King of kings, the King of heaven, the Greatest and
Best of all beings. We have forgotten, not the son of Jacob, but the Son of
God, the Lord of life and glory.
II. WE ARE LIABLE
TO FORGET OUR FAULTS.
1. The evidence of this. Men have convictions of sin, but they
stifle them.
2. The causes of this.
III. Various
circumstances are adapted to REMIND US OF OUR FAULTS.
1. Providential occurrences. Some of these regard ourselves, the
affliction of our persons, or our immediate connections. Other providential
occurrences regard the condition of those about us: they strike our
observation. We witness sometimes She difficulties in which others are
involved; we think of what occasioned such difficulties, and are reminded of
similar causes in ourselves, which might have produced similar effects.
2. The ministry of God’s Word.
IV. When we are
reminded of our faults we should be ready to confess 1 John 1:8-9). What, then, have we
to confess to God? What are the faults which “this day” we remember? We
must go to Him with all our faults, with all our follies, and with all the
iniquity of our sin.
V. Confession of
faults should always be attended with REAL AMENDMENT. (T. Kidd.)
Pharaoh’s butler
There are some truths in this verse which I wish you to understand
and remember. I shall name and illustrate five of these.
I. THE POWER OF
INGRATITUDE. Joseph’s request to the butler, and the butler’s reply. How easily
he might have kept his promise I Have you been ungrateful to any one--parents,
teachers, Jesus? If so, repent at once.
II. THE POWER OF
MEMORY. As the bridge spans the river, so the butler’s memory went back over two
years. He saw Joseph in prison and his broken promise. How kind God has been in
giving us such a wonderful faculty! Use it well in connection with pure
objects, good books, and godly persons. You will then have always excellent and
instructive companions.
III. THE POWER OF A
SINGLE EVENT. What caused the butler to remember Joseph? The king’s dream. How
suggestive often are little things! A book, a portrait, a stone, a shoe.
IV. THE POWER OF
CONSCIENCE. The butler began to think about his faults.
V. THE POWER OF
INTERCESSION. The butler interceded with the king for Joseph. This led to
Joseph’s freedom and exaltation. Do not forget this. Act upon it. The good
which you may secure for others in this way. (Homiletic Review.)
Have you forgotten Him?
No single power or faculty of man escaped damage at the Fall:
while the affections were polluted, the will was made perverse, the judgment
was shifted from its proper balance, and the memory lost much of its power and
more of its integrity. Our memories, like ourselves, have done the things which
they ought not to have done, and have left undone the things which they ought
to have done, and there is no health in them. Among other things, it is not
always easy to recollect our faults We have special and particular reasons for
not wishing to be too often reminded of them. If, however, the grace of God has
entered into a man he will pray that he may remember his faults, and he will
ask grace that if he should forget any excellences which he once supposed he
had, he may not forget his defects, his sins, his infirmities, and his
transgressions, but may have them constantly before him, that he may be humbled
by them and led to seek pardon for them and help to overcome them.
I. We shall first
call your attention to the BUTLER’S FAULTS, for his faults are ours, only ours
are on a larger scale: “I do remember my faults this day.” His particular fault
was that he had forgotten Joseph; that, having promised to remember him when it
should be well with him, he had altogether overlooked the circumstances which
occurred in the prison, and had been enjoying himself, and leaving his friend
to pine in obscurity.
1. Here, then, is the first fault--the butler had forgotten a
friend. That is never a thing to be said in a man’s praise. We ought to write
the deeds of friendship as much as possible in marble; and that man is unworthy
of esteem who can readily forget favours received. As I never shall forget
when, at the foot of the Cross, I saw the interpretation of all my inward
griefs; when I looked up and saw the flowing of my Saviour’s precious blood,
and had the great riddle all unriddled. My brethren, what a discovery was that
when we learned the secret that we were to be saved not by what we were or were
to be, but saved by what Christ had done for us I Happy day I we see Jesus as
the cluster crushed until the heart’s blood flows, and can by faith go in unto
the King, with Jesus Christ’s own precious blood and offer that, just as the
butler stood before Pharaoh with the wine-cup in his hand, I bear a cup filled
not with my blood, but His blood: not the blood from me as a cluster of the
vine of earth, but the blood of Jesus as a cluster of heaven’s own vintage,
pouring out its precious floods to make glad the heart of God and man.
2. Here lies our fault: that we have forgotten all this--not
forgotten the fact, but forgotten to love Him who gave us that soul-comforting,
heart-cheering interpretation.
3. We have not, however, quite done with the case of the butler and
Joseph. The request which Joseph made of the butler was a very natural one. He
said, “Think of me when it is well with thee.” He asked no hard, difficult,
exacting favour, but simply, “Think of me, and speak to Pharaoh.” What the
Saviour asks of us, His servants, is most natural and most simple, and quite as
much for our good as it is for His glory. Among other things, He has said to
all of you who love Him, “This do in remembrance of Me.”
4. I have stated the butler’s case, but I shall want to pause a
minute or two over this head just to go into the reason of his fault. Why was
it that he did not recollect Joseph? There is always a reason for everything,
if we do but try to find out. He must have been swayed by one of the three
reasons.
II. The second
point is this--WHAT CIRCUMSTANCES BROUGHT THE FAULT TO THE BUTLER’S MIND? The
same circumstances which surround us this morning
1. First, he met with a person in the same condition as that in
which he once was. King Pharaoh had dreamed a dream, and wished for an
interpretation. Joseph could interpret; and the butler remembered his fault.
Brothers and sisters in Christ, there are those in the world who are in the
same state of mind as you were once in. They once loved sin and hated God, and
were strangers and aliens from the commonwealth of Israel; but in some of them
there has been the mysterious working of the Holy Spirit, and they have dreamed
a dream. They are awakened, although not yet enlightened. Salvation is a riddle
to them at present, and they want the interpretation. Do you not remember how
the gospel was blessed to you? Do you not desire to send it to others? If you
cannot preach yourself, will you not help me in my life-work of training others
to preach Jesus?
2. The next thing that recalled the butler’s thought was this: he
saw that many means had been used to interpret Pharaoh’s dream, but they had
all failed. We read that Pharaoh sent for his wise men, but they could not
interpret his dream. You are in a like case. Do not you feel a want, if you
cannot go and preach yourselves, to help others to do so?
3. Then, again, if the butler could have known it, he had other
motives for remembering Joseph. It was through Joseph that the whole land of
Egypt was blessed. Joseph comes out of prison, and interprets the dream which
God had given to the head of the state, and that interpretation preserved all
Egypt, yea, and all other nations during seven years of dearth. Only Joseph
could do it. Oh, brethren, you know that it is only Jesus who is the balm of
Gilead, for the wounds of this poor dying world. You know that there is nothing
which can bless our land, and all other lands, like the Cross of Jesus Christ.
4. Once more, surely the butler would have remembered Joseph had he
known to what an exaltation Joseph would be brought. Think of the splendour
which yet wilt surround our Lord Jesus I He shall come, beloved, He shall come
in the chariots of salvation. The day draweth nigh when all things shall be put
under Him. Kings shall yield their crowns to His superior sway, and whole
sheaves of sceptres, plucked from tyrants’ hands, shall be gathered beneath His
arm. You by testifying of Him are promoting the extension of His kingdom, and
doing the best that in you lies to gather together the scattered who are to be
the jewels of His crown.
III. In the “last
place, I have some few things to say by way of COMMENDATION OF THE BUTLER’S
REMEMBRANCE. It is a pity he forgot Joseph, but it is a great blessing that he
did not always forget him. It is a sad thing that you and I should have done so
little; it is a mercy that there is time left for us to do more.
1. I like the butler’s remembrance, first of all, because it was
very humbling to him.
2. I commend his remembrance for another thing, namely, that it was
so personal. “I do remember my faults this day.” What capital memories we have
for treasuring up other people’s faults, for once let us keep to ourselves. Let
the confession begin with the minister. “I do remember my faults this day.”
3. The best part of it, perhaps, was the practical nature of the
confession. The moment he remembered his fault, he redressed it as far as he
could, Now, dear friends, if you recollect your fault to the Lord Jesus, may
you have grace not to fall into it again! If you have not spoken for Him, speak
to-day. If you have not given to His cause, give now I If you have not devoted
yourselves as you ought to have done to the promotion of His kingdom, do it
now. (C. H. Spurgeon.)
Confession of sin difficult
Many years ago, a minister put up for the night with a man who was
supposed to possess but little of what people call “common sense.” Just as he
was about to retire for rest, the man said: “ Tell me, sir, what three words in
the English language it is the most difficult to pronounce?” “I don’t know that
I can,” was the reply. “Well,” said the man, “I’ll give you till to-morrow
morning to answer me.” The minister thought no more of the question till it was
proposed to him again in the morning, when he carelessly said he had not
thought of it. “Then,” said the man, “I will tell you. They are--I am wrong.”
Then Pharaoh sent and called Joseph
Joseph summoned into Pharaoh’s presence
I.
HIS
LONG WAITING FOR NOTICE AND DELIVERANCE. The religious mind will see in this
the wisdom of God.
1. In regard to the education of character.
2. In its adaptation to the circumstances of the individual.
3. In its elevation above all human infirmities.
II. THE MANIFEST
HAND OF GOD IN IT. It was wisely ordered that Joseph should be under no
obligation to Pharaoh for his deliverance. It is for his own sake that Pharaoh
sends for Joseph. The chief butler was suffered to forget his friend, the
prophet of his deliverance, and was forced to remember him only by
circumstances. To neither of them was Joseph indebted. Thus it was God’s design
that the chosen family should be under obligations to none. Their calling was
to impart blessings to mankind, and not to receive.
III. HIS PIETY
THROUGHOUT THE INTERVIEW.
1. His simplicity of character. He makes no long speech. He does not
use the opportunity to glorify himself, or to plead for liberty and reward. His
manner was dignified and respectful, yet marked by great openness and simplicity
of character. Joseph is the same in the palace or in the prison.
2. His humility. He indulged in no spirit of boasting, though this
compliment from the king would have tempted weaker men to be vain and proud (Genesis 41:15). Joseph never forgot his
character as a witness for God.
3. His calmness. He was conscious of God’s presence and of his own
integrity, so he could afford to be calm before the rulers of this world.
4. His kindly consideration for others. Pharaoh might have reason
for the worst fears when he heard of the interpretation of the baker’s dream.
Though a king he was not exempt from the common evils of human nature; nor from
death--the chief calamity. But Joseph hastens to remove all fear of an
unfavourable interpretation from his mind, by assuring him that the future had
in it nothing but what would make for the peace of Pharaoh. (T. H.Leale.)
The turning-point in Joseph’s career
It is a very difficult thing to let patience have her perfect
work. Who has not felt again and again the truth of the proverb, Hope deferred
maketh the heart sick?
I. This sickness
would, no doubt, again and again be felt by Joseph, when his patience was so
long and so severely tried.
II. Look now at
the means by which the deliverance of Joseph was brought about.
III. The perplexity
of Pharaoh would only be increased by the inability of his wise men to resolve
his doubts.
IV. Look now at
Joseph’s introduction to Pharaoh.
V. See now what
Joseph did, after interpreting Pharaoh’s dream. He did not stop there. He
suggested the practical use to be made of the Divine revelation which was now
granted. (C. Overton.)
The prime minister
I. OBSERVE
JOSEPH’S SUDDEN ELEVATION.
1. The elevation was unanimous. The imprisoned Hebrew had surprised
king and statesmen with his high and noble qualities. By subtle methods God
moved their hearts, and in a short hour Joseph was raised from prison to the
highest pinnacle of power.
2. His main recommendation was spiritual Pharaoh recognized him at
once as a man in whom dwelt the Spirit of God. The power of the Spirit is
available for any emergency.
3. He was entrusted with supreme authority. Such was the high
estimate of Joseph, created in all minds, that they felt he was worthy of the
largest trust. They could trust him as they trusted the law of gravitation. A
Christian will never abuse his power. Now, Joseph’s early dreams begin to be
realized.
II. MARK HIS
EMINENT CHARACTER.
1. It was transparent with honesty. Looking down into the clear
waters of an Italian lake at night, you may see every star of heaven faithfully
reflected; so, looking into Joseph’s character, every grace and virtue of
heaven seemed there to shine. His mind was the mirror of an honest purpose.
2. It was a character marked by energy. Indolence, so common among
Orientals, found no place in him. Soon as duty was discovered, it was
discharged.
3. He was as religious in prosperity as in adversity. This is solid
worth; this is rare piety. That tree is well-rooted which, can bear the
scorching heat of summer, as well as the cold blast of a winter’s storm; so
that man’s soul is well-rooted in God who is as prayerful in a mansion as he
was in a prison. When children were born in Joseph’s house the God of his
fathers was not forgotten.
III. CONSIDER HIS
SAGACIOUS POLICY.
1. Joseph was a great economist. In His administration God is a
great economist, and Joseph followed God. Our spiritual riches should supply
the lack in others.
2. Joseph was a man of order. Nothing was left at haphazard. In an
enterprise so vast order was essential to success.
3. Joseph’s policy turned disaster into blessings. In Potiphar’s
house, and in the State prison, Joseph had been learning daily the kind of
administration prevalent in Egypt. His vigorous mind detected its weak points.
He saw how easily discontent and sedition might arise; he saw where corruption
and misrule crept in. And now he found an opportunity for applying a remedy. As
the Prime Minister for Pharaoh, he made the sceptre of the king everywhere more
powerful. (J. Dickerson Davies, M. A.)
Great changes in life
There are great changes in life. Some of our lives amount to a
succession of rapid changes; and it takes a man of some moral nerve and stamina
to stand the violent alternations of fortune. Some men cannot bear promotion.
It is dangerous to send little boats far out into the sea. Some men are clever,
sharp, natty, precise, wonderfully well informed, newspaper fed and fattened,
and yet, if you were to increase their wages just a pound a week, they would
lose their heads. That is a most marvellous thing, and yet nobody ever thought
he would lose his head with such an increase of fortune. But it is a simple
fact, that some men could not bear to step out of a dungeon into a palace: it
would kill them. What helps a man to bear these changes of fortune, whether
they be down or up? God-He can give a man gracefulness of mien when he has to
walk down, and God can give him enhanced princely dignity when he has to walk
up; a right moral condition, a right state of heart, the power of putting a
proper valuation upon prisons and palaces, gold and dross. Nothing but such
moral rectitude can give a man security amidst all the changes of fortune or
position in life. His information will not do it; his genius will not do it.
Nothing will do it but a Divine state of heart. It is beautiful to talk to a
man who has such a state of heart, when great changes and wonderful surprises
come upon him--when Pharaohs send for him in haste. It is always a good and
stimulating thing to talk to a great man, a great nature, a man that has some
completeness about him. It must be always a very ticklish, delicate, and
unpleasant thing to talk to snobs and shams and well-tailored mushrooms; but a
noble thing to talk to a noble man, who knows what prison life is, who knows
what hardness of life is, and that has some notion of how to behave himself
even when the greatest personages require his attendance. Few men could have
borne this change. None of us can bear the great changes of life with calmness,
fortitude, dignity, except we be rightly established in things that are Divine
and everlasting. (J. Parker, D. D.)
Behold there come seven years of great plenty
Joseph as a prophet
In interpreting Pharaoh’s dream, Joseph shows himself a true
prophet of the Lord.
He has all the marks of those who are called to reveal the Divine mind to man.
I. BOLDNESS. The
true prophet has no fear of man. He speaks the word which God hath given him,
regardless of consequences He is ready to reprove even kings--to utter truths,
however unwelcome. It required some courage to enter upon the perilous task of
announcing to this Egyptian despot famine of seven years. But Joseph had all
the boldness of a man who felt that he was inspired by God.
II. DIRECTNESS.
Joseph spoke out at once, without any hesitation. There was no shuffling to
gain time; no muttering--no incantations, after the manner of heathen oracles
and prophets. This simple and clear directness is the special characteristic of
Holy Scriptures; and by which they are distinguished from the literature of the
world, which upon the deepest and most concerning questions never reaches a
stable conclusion.
III. POSITIVENESS.
Joseph’s interpretation was throughout explicit and clear. There are no signs
of doubt or misgiving. This Divine certainty is the common mark of all God’s
prophets. (T. H. Leale.)
Let them gather all the food of those good years that come, and
lay up corn
Joseph as the adviser of Pharaoh
I.
HIS
PRESENCE OF MIND. Equal to the situation.
II. THE KINDNESS
AND OPENNESS OF HIS NATURE.
III. HIS
SELF-COMMAND.
IV. HIS PRACTICAL
GOOD SENSE. (T. H. Leale.)
Providence for the future
1. His wisdom and prudential sagacity in counsel. The interpretation
of Pharaoh’s dreams was from God. Joseph knew it to be so. He had, therefore,
the most assured and unshaken confidence of the correspondence of the coming
facts with the Divine pre-intimation; and in this confidence he tenders his
advice to the king, in the prospect of what was before him, without hesitation.
The word of the God of truth is always sure. The counsel of Joseph was
obviously wise and excellent. Like many similar counsels, it commends itself,
when suggested, to instant approbation, while yet to many minds it might not at
once occur. How very difficult it is, both in public and in private life, to
get men to judge and to act with single-eyed simplicity, according to the real
merits of measures, when these measures happen not to be their own! If they
chance to originate with political opponents--or, in more private life, with
those who are not in the number of their friends--how difficult it is to get
them treated with fairness! Another important practical lesson is suggested by
the counsel of Joseph: the general lesson of providence for the future. This is
a duty incumbent on all. It is virtuous prudence; the “prudence which forseeth
the evil and hideth itself.” The remark has a special bearing on the labouring
classes of the community. This laying up for the time of scarcity bore a close
resemblance to the principle of friendly societies and provident or savings
banks. There is such perpetual alteration and exchange of conditions, that no
man can say with certainty to-day what his own circumstances, or those of any
other person, may be to-morrow.
1. There may, surely, be providence, without over-anxiety.
2. But surely there may be providence, without covetousness.
3. The duty of providence, then, must not be an excuse for refusing
the claims of benevolence.
There may be scriptural providence, without cold-hearted and
close-handed selfishness. (R. Wardlaw, M. A.)
Providence and forethought
“Lay not up for yourselves treasures on earth,” says our Lord,
“where moth and rust do corrupt, and where thieves break through and steal.”
But this rule is not intended to prohibit us from providing in the time of
plenty for a time of scarcity, as far as it can be done without neglecting the
necessary duties of charity and piety, according to our circumstances. The poor
ought not to want what their present necessities demand; but a provident care,
in public governors, to guard against the mischiefs of famine, is requisite,
chiefly for the sake of the lower ranks in society. If the superfluous produce
of the earth had been given to the poor in the years of plenty, they must have
been starved in the time of famine. No liberality to the poor ever deserved
greater praise than Joseph’s care to secure needful supplies both to the poor
and rich. It was well ordered ‘by the providence of God, for the safety of the
people, that the years of famine were preceded by the years of plenty. If the
seven years of famine had come before the years of plenty, few men would have
been left to enjoy them. But from the years of plenty a sufficiency could be
reserved to maintain life with comfort in the years of famine. (G. Lawson,
D. D.)
Lessons
1. Seek from above wisdom and prudence for the discreet guidance of
all your own affairs, and of those of others still more especially, when they
are entrusted to your management. “The Lord giveth wisdom.”
2. Be thankful for the blessings of plenty and of freedom, in the
measure in which providence has, in this favoured land, seen meet to bestow
them.
3. The marvellous and lamentable difference between the manner in
which mankind in general are affected by what relates to the life of the body
and what relates to the life of the soul--to temporal and to eternal interests.
Oh, how much in earnest about “the life that now is”--and about the means of
its sustenance and prolongation, though it can last at the longest but for a
few years, and, even in the midst of the abundance of all that is fitted to
support it, may not last a few days. (R. Wardlaw, D. D,)
Storing harvests against famine years
Mr. Scarlett Campbell has contributed some information concerning
the mastery of famine conditions in Bohemia in the years 1770-71, which may
illustrate the plan which Joseph recommended to the King of Egypt. In those
years the Bohemian harvests totally failed, and over a million human beings
died of hunger. In order to prevent such a catastrophe in the future, a law was
made, obliging every commune to keep a large store of corn, each landowner
being obliged to contribute a certain quantity; in times of scarcity he could
borrow corn from the public granary, but had to pay it back after the ensuing
harvest. This system was kept in force till within a few years ago, but, owing
to the introduction of roads and railways, it is no longer necessary. (Things
not Generally Known.)
Pharaoh said unto his
servants: Can we find such a one as this is, a man in whom the Spirit of God
is?
--
Pharaoh and Joseph
In examining this
narrative we find a most remarkable parallel in the relations of Joseph and
Pharaoh to the relations of Christ and the sinner.
I. Following this
line of thought, then, we notice PHARAOH AS REPRESENTING THE MAN OF THE WORLD
DISCOVERING HIS NEED. Not one is there but sees that his resources are sure to
vanish at some future day and leave him poverty-stricken and famine-pinched.
What were the millions of Vanderbilt as he lay in the agonies of an apoplectic
stroke? The day is coming when the man of largest wealth, of greatest
intellect, of supremest power, shall be like a great steamer adrift in
mid-ocean with its shaft broken, rolling in the trough of the sea and
signalling for help.
II. Under such
circumstances EVERY MAN DESIRES TO PUT HIS RELIANCE IN SOME ONE WHOSE QUALITIES
FIT HIM TO GIVE HELP,
1. Joseph was a man in whom was the Spirit of God. Joseph was
remarkably free from selfishness: he was not plotting for his own advancement.
He was pure, controlled by the Spirit.
2. Joseph was a man who was discreet and wise.
3. Now, to trace our parallel, the qualities which distinguished
Joseph are pre-eminently those which make Christ the one above all others to
whom men turn for help. His character is beyond reproach. The Spirit of God is
in him. He impresses the world with his purity, his unselfishness, his
sinlessness, his inspiration. He is manifestly the messenger of God to men. He
knows just what to do in the awful emergency in which we are placed. He
inspires confidence in his wisdom as never has another.
III. Following the
parallel, notice THE SUPREME AUTHORITY WHICH PHARAOH GAVE TO JOSEPH. Our
relation to Christ is not one of abject dependence; it is not slavish; it is
more like that of Pharaoh to Joseph: one of dignity, of co-operation. We yield
to Christ because He has a right to be supreme; because He can do for us what
we cannot do for ourselves. We do not lose our individuals. We do not yield the
dignity of the individual choice. Sometimes children travel by express. They
are labelled with a suitable tag; are cared for, fed, and sent along as
merchandize would be; have no care, or responsibility, or duty. Not so do we
pass on through life to heaven. There are those, indeed, who think that, having
been once properly labelled by church membership, they have nothing further to
do, but that the church or the clergy will assume all responsibility and
guarantee them heaven. But such is not the gospel scheme. With our own clear
understanding and deliberate decision, we step on board the gospel train and
trust our Conductor. He knows best. He tells us what to do, and we
intelligently and gladly do it.
IV. Another
parallel is found in THE EXALTATION OF JOSEPH. (A. P. Foster, D. D.)
Joseph, the wise ruler
I. THE QUALITIES
DEMANDED IN A WISE RULER.
1. Natural ability.
2. The ability to bear up under troubles.
3. Inspired wisdom.
II. THE CHARACTER
OF JOSEPH’S ADMINISTRATION.
1. It was characterized by a wise economy.
2. It was characterized by a wise method.
Frugality was to be
enforced by lawful means. The amount received as taxes and purchased at a fair
price, was not to be given away, but must be sold again. The nation must
protect itself against the free expenditures of its citizens. The government,
notwithstanding its despotism, was made the servant of the people. And Joseph
and his officers, scattered over all the empire, outgeneraled all the ignorance
of the realm. For this he was as truly inspired as ever was Isaiah. (D. O.
Mears.)
Pharaoh accepts Joseph’s
advice
In which he shows--
I. HIS WISDOM AND
PRUDENCE.
1. In acting upon the best advice he had.
2. In choosing a fit man for the crisis.
3. In removing all social disabilities from this foreigner. New
name. Marriage with daughter of priest of Ori.
II. HIS PIETY. (T.
H. Leale.)
Joseph’s exaltation
I. EXALTED FROM
BONDAGE.
1. A true basis of merit (Genesis 41:38; see Numbers 27:18; Da Acts 6:5; Acts 11:24).
2. A natural fruit of godliness (Genesis 41:39; see John 14:26; Ac 1 John 2:20).
3. A grand field of usefulness (Genesis 41:40; see 2 Samuel 23:3; Psalms 105:21; Matthew 25:21; Acts 7:10).
1. “Can we find such a one as this?”
2. “God hath showed thee all this.”
(1) A Divine Teacher;
(2) A Susceptible pupil;
(3) A blessed result.
3. “Only in the throne will I be greater than thou.”
(1) Extensive jurisdiction allotted.
(2) Supreme jurisdiction reserved.
(a) Joseph’s sway
(b) Pharaoh’s reservation
II. INVESTED WITH
AUTHORITY.
1. The royal ring (Genesis 41:42; see Esther 3:10; Esther 8:2; Luke 4:22).
2. The royal robe (Genesis 41:42; see 1 Chronicles 15:27; Esther 8:15; Ezekiel 16:10; Revelation 19:14.
3. The royal rule (verse 44).
1. “Ring, . . . vestures,. . . chain chariot.”
2. “He set him over all the land of Egypt.”
(a) To gather in its plenty;
(b) To support it in its poverty.
3. “I am Pharaoh.”
3. Sovereignty delegated.
III. RULING WITH
WISDOM.
1. Planning the work (verse 45).
2. Gathering the food (verse 48).
3. Providing for emergency. (American Sunday School Times.)
From prison to palace
I. Joseph’s
elevation is A CONCRETE INSTANCE OF THE GREAT DOCTRINE OF PROVIDENCE WHICH RUNS
THROUGH THE WHOLE OLD TESTAMENT. We may almost take this history as a type of
the ideal history of the good man as set forth there, and as a shadowy
anticipation, therefore, at once of the fortunes of Israel as a nation, and of
his course who is the realized ideal of the Old Testament righteous man, and of
Israel. A late psalm (Psalms 105:1-45) gives the key-note when it says “Until the time that his word
came: the word of the Lord tried him.” No man’s freedom is interfered with, and
yet all is carried out according to the plan in the mind of the great
Architect. Thus God builds in silence, using even sins and follies. “I girded
thee, though thou hast not known Me.” Not less clearly do we learn the uses of
adversity, and see the law working which leads men into the pit, that they may
there learn lessons which shall serve them on the heights, and that their lives
may be manifestly ordered by God. The steel out of which God forges His
polished shafts has to be
“Heated hot with hopes and fears,
And plunged in baths of hissing tears,
And battered with the shocks of doom,”
before it is ready for His
service. So, in the apparent remoteness and real presence of God’s guiding hand
in the moulding of the separate deeds into a whole, in the leading of His
servant through suffering to authority, and making the sorrow, like
emery-paper, the occasion of bringing out a finer polish, this history embodies
God’s law of dealing with men.
II. This history
points the lesson THAT THE BEST WAY TO BE FIT FOR, AND SO TO GET INTO, A WIDER
SPHERE, IS TO FILL A NARROWER AS WELL AS WE CAN. Joseph served his
apprenticeship to governing a nation in governing Potiphar’s house and the
prison. The capacities tested and strengthened on the lower level are promoted
to the higher. With many exceptions, no doubt, where pretenders are taken to be
adepts, and modest merit is overlooked, still, on the whole, this is the law by
which position and influence are allotted. The tools do, on the average, come
to the hand that can use them.
III. We may learn,
too, THAT THE MEANING OF ELEVATION IS SERVICE. Foolish ambition looks up and
covets the outside trappings; a true man thinks of duty, not of show, and finds
that every crown is a crown of thorns, and that place and influence only mean
heavy responsibility and endless work, mostly repaid with thanklessness.
IV. This story
teaches us, too, THE PLACE OF RELIGION IN COMMON LIFE. It is possible to keep
up unbroken communion with God amid the roar of the busy street, as in the
inmost corner of his secret place. The communion which expresses itself in the
continual reference of all common actions to his will, and is fed by constant
realizing of his help; and by lowly dependence on him for strength to do the
prosaic tasks of business or statesmanship, is as real as that which gazes in
absorbed contemplation on his beauty. True, the former will never be realized
unless there is much of the latter. Joseph would not have been able to hold by
God, when he was busy in the storehouses, if he had not held much intercourse
with him in the blessed quiet of the prison. (A. Maclaren, D. D.)
Joseph’s promotion in
Egypt
I. IT WAS
UNEXPECTED
II. A PROMOTION
WHICH DID NOT DESTROY THE MAN.
III. A PROMOTION
FOR WHICH HE HAD BEEN TRAINED.
IV. A PROMOTION
HIGHLY BENEFICIAL TO OTHERS. (Homilist.)
Joseph, the wise ruler
I. JOSEPH’S
UNEXPECTED PROMOTION.
II. JOSEPH’S WISE
ADMINISTRATION.
1. The trust now committed to Joseph was vast in its responsibility.
2. The manner in which he met the responsibility, and performed his
official duty, proves him to have been as well qualified in mental ability as
he was in moral character.
III. JOSEPH’S
RECOGNITION OF GOD IN HIS HOME-LIFE. Seen in names of sons. Lessons:
1. If children of God, we should learn from Joseph’s promotion not
to be discouraged under any circumstances.
2. The personal attention of Joseph to his onerous and important
duty, and his wisdom in organising his work, contain very wholesome and timely
lessons for the young men of to-day.
3. Joseph’s recognition of God in his home, in the very flush of
abundant prosperity and honour, not only reveals the beautiful symmetry of his
character, but proves that neither positions of honour, nor the accumulation of
wealth, need dim the light of piety or interrupt our relations with God. (D.
G. Hughes, M. A.)
Pharaoh’s prime minister
I. PHARAOH’S
DREAMS.
II. JOSEPH’S
ADVICE.
1. He informs Pharaoh that the dreams were
2. He advises the king
III. JOSEPH’S
ELEVATION. Lessons:
1. Patience of hope.
2. Assurance of hope. We may always--we should always--look forward
confidently to the fulfilment of God’s promises which “ exceed all that we can
desire.” (W. S. Smith, B. D.)
Joseph’s exaltation
I. THE FORGOTTEN
PRISONER. Forgotten by man, but remembered by God. While the butler was
forgetting, God was thinking about Joseph, and so ordering events that even the
forgetful butler should be presently of use.
II. THE TROUBLED
MONARCH. Even king’s have their troubles. It is often true that uneasy lies the
head that wears the crown. Joseph in prison, and Daniel in the lion’s den, more
to be envied than Pharaoh and Dairus. Pharaoh’s visions. Both different in
machinery, but evidently the same in meaning. The great magicians, &c.,
summoned. Their wisdom is perfect folly. They knew not the mind of God. Could
not explain visions that came from a Deity they did not serve.
III. THE EXALTED
CAPTIVE. Joseph’s advice sounds wise and prudent in the ears of Pharaoh. Learn:
1. To remember those who have benefited us.
2. Jesus the great deliverer of the prisoner.
3. Let us prepare to enter the presence of the great King.
4. There is a palace in heaven for all who love, serve, and trust
God. (J. C. Gray.)
Governor of Egypt
The position given to
Joseph in the Egyptian Empire was one seldom attained by foreigners, however
distinguished. Still, an old papyrus relating to the story of Saneha tells of a
similar exception. Joseph, as first officer under the king, was “Tare,” chief
of the entire administration. It is probable that he bore the title so often
found on the Egyptian monuments, where the rank claimed by this dignitary is
“the leader of the Lords of South and North; the second after the king in the
vestibule of the palace.” The position of tare was usually bestowed on a chief
priest, hereditary prince, or even on one of the sons of the reigning monarch,
and was eagerly sought after as long as it existed. The duties and powers of
the office varied during different dynasties. In the so-called Old Empire
(beginning about 2800 B.C.), as well as the Middle Empire (beginning about 2100
B.C.), and during the New Empire (beginning about 1530 B.C.), the tare-or
governor, as we may call him--was also at the head of the department of
justice, holding the office of supreme judge. Imitating their sublime pattern,
Thor, the god of wisdom, who was believed to be the governor under the sun-god
Ra, as they were under the Pharaoh, these earthly lords ruled “with wisdom and
mild heart.” “They gave laws, promoted subordinates, set up boundary stones,
and settled the disputes of their officers They made all people walk in their
light, satisfied the whole land, proved themselves men of probity in both
countries, and witnesses as true as the god Thor.” Indeed, the respect felt for
these governors and supreme judges of the Pharaoh’s was so great that the
blessing, “life, health, and happiness,” usually uttered by the Egyptians in
connection with the royal and princely names, was often added to the name of
the governor. No one was allowed to address the governor directly, but was
permitted to speak or to lay a letter before him. During the middle Empire, the
unity of the state was weakened, and a number of smaller states were organized
under the control of independent monarchs. “The governor under the god Horus”
took this opportunity to extend his authority, and frequently held what
formally had but occasionally been allowed, the office of lord-high treasurer,
and sometimes in addition, what became the rule under the New Empire, the
office of commander of the royal chief town. As treasurer, the governor was
often described on the monuments as “principal of the silver magazine,” or
“chief of the corn-houses”--titles which describe two most important positions
From what we can learn from the record in Genesis, we may believe that Joseph
united in himself the three offices of governor, supreme judge, and the
lord-high treasurer. Soon after his investiture, Joseph rode publicly in the
second royal chariot (Genesis 41:43), that the people might see him and show their respect. He
doubtless wore all the insignia of his high position: rich garments, the golden
chain, ring, and sceptre, and ostrich feather, so frequently represented on the
monuments. How such a pageant appeared as that in which he was now the central
figure, is well illustrated by an old Egyptian picture in the tomb of Mry-Ra at
Tell el Amarna. This picture represents King Chueneten paying a visit to his
god Ra. His majesty reclines in an elegant chariot drawn by richly comparisoned
horses. Two heralds run before him swinging wands, to make a way through the
curious crowds which press on to see the monarch. To the right and left,
servants can be seen, scarcely able to keep up with the fiery stallions. The
royal personage himself is attended on each side by his body-guard, with their
standards, behind whom, in carriages, ride high officials, in richly coloured
dresses. Directly behind the king’s chariot rides the queen, and after her the
little princesses, two together in one chariot. The elder governs the horses,
which are decked with beautiful tufts of feathers, while the younger clings
lovingly to her sister. Six court chariots filled with ladies, and as many more
on each side occupied by chamberlains, close the procession. On the right and
left of the entire party, servants swing their staffs. (Prof. Hilprecht.)
The secret of Joseph’s
elevation
The way of preferment is
never permanently closed against any man. If one does not--as the phrase
is--get on in life, it is not his circumstances but himself that is to blame.
Occasionally, indeed, there may come reverses of fortune for which he cannot be
held responsible, but the man who is always out at elbows and unfortunate must
have something amiss in himself. Either he has not fitted himself to take
advantage of his opportunities, or there is a leak somewhere in his character,
through which his energies and abilities are drained off into useless or
expensive directions. In the England of to-day, and especially in these United
States, no man needs be for ever a hewer of wood era drawer of water; and
though sudden elevations like this of Joseph are not common in these days, yet
there are men continually appearing among us who have come up from obscurity as
great of Joseph’s to a position just as exalted as that which he ultimately
reached. Both of our martyr-presidents may be referred to as cases in point.
Let young men, therefore, be encouraged. Do not sink into despair; do not
imagine that the world is in league against you; but “ learn to labour and to
wait.” Two things especially you ought to bear in mind: first, that the true
way to rise to a higher position is to fill well the lower which you already
occupy. To borrow here from Thomas Binney: “Remember that to do as well as ever
you can what happens to be the only thing within your power to do, is the best
and surest preparation for higher service. Should things go against you, never
give way to debilitating depression, but be hopeful, brave, courageous, careful
not to waste in vain and unavailing regret the power you will need for
endurance and endeavour. Learn well your business, whatever it be; make the
best of every opportunity for acquiring any sort of knowledge that may enlarge
your acquaintance with the business in general, and enable you to take
advantage of any offer or opening that may come.” Then, again, take note that
piety is no hindrance to the right sort of success. Joseph did not hide his
allegiance to God or his faith in God, and these even commended him to Pharaoh.
So there are many heads of great establishments or corporations in the world
who, though they care nothing for religion themselves, would prefer that their
trusted servants should be godly men. Sometimes, no doubt, inflexible adherence
to the right and the true may cost a man his place, even as here resistance to
temptation sent Joseph for awhile to prison; but in the end I do not think that
any man ever lost by his religion, provided his religion was the real thing,
and not a make-believe. It may lengthen the road a little; it may add to the
difficulties of the journey; it may take him through some very dark passages,
but it will lead him generally at last to honour and influence; for “godliness
is profitable unto all things, having the promise of the life that now is and
of that which is to come.” But there is a success higher and better than that
of outward position and wealth, and even when riches are not gained that is
always attainable. You cannot all become millionaires, or merchant princes, or
political leaders, or governors of states, or presidents of the Republic--that
is an impossibility; but you can all be good and noble men, if you will. (W.
M. Taylor, D. D.)
Joseph’s qualification for
ruling
Joseph was inspired in the
highest and truest sense. Not only was he spiritually gifted to rule the
nation, but he had also that higher gift which enabled him to refer the lower
gift to God. Now there are three things required to fit a man to rule:
intellectual power, a sense of dependence upon God, and unselfishness. All
these were combined in Joseph; we are told that there “ was none so discreet
and wise as he.” In the interpretation that he gave to Pharaoh’s dreams we see
how he referred all to God; his unselfishness we see in his forgiveness of his
brethren. Without these qualities there can be no real rule; for it is these
which make up saintliness, and saintliness alone fits a man to rule perfectly.
But saintliness in the sense we use it must take in intellectual power. For
mere spiritual goodness alone does not make a good ruler. Eli was a good man,
he had the two latter qualities which go to make up a ruler; but he was wanting
in the first, he was a weak man, and this it was which caused such troubles to
his country. But it is a mistake still greater to suppose that intellectual
power alone qualifies for rule. There must also be moral goodness and
unselfishness. These are the qualities which clarify the intellect and purify
the character. (F. W. Robertson, M. A.)
High endowments qualify
for respect
Does any man appear
plainly to have the Spirit of Cod enlightening his mind and sanctifying his
heart? He is entitled to our warm regard as a member of that body of which
Christ is the Head. Is a man furnished by the Spirit of God with endowments
that eminently qualify him for service to his fellow-men, whether in the Church
or State? He is entitled to a degree of respect proportioned to the gifts which
he hath received. Office-bearers in the Church are to be chosen out of those
whom the Spirit of God hath qualified for public usefulness. No man is called
to fill any office in the house of God for which he is not fitted by the Divine
Spirit. And none are fit to serve their generation by public offices in the
state, unless the Spirit of God has adorned them with endowments suited to the
stations which they are called to occupy. Although Cyrus was a heathen, he
received from the Spirit of God those extraordinary qualifications by which he
was enabled to accomplish the subversion of Babylon, that he might let go God’s
captives and build His temple. That great prince was the Lord’s anointed at a
time when he did not know the Lord (Isaiah 45:1; Isaiah 45:5). “Can we find such a man as this, aman in whom the Spirit of God
is?” What had Joseph that he had not received? There was none like him in the
land, because the Spirit of God had communicated to him an uncommon measure of
wisdom. (G. Lawson, D. D.)
Ability discovered
In 1831 there was a
musical society in Milan which was preparing to bring out Haydn’s “Creation,”
when all of a sudden the maestro in charge took fright at the difficulty
of his task, and laid down his baton. One Massini, a singing teacher, who was
to direct the choral part, said to the committee, “I know but one man here who
can help us out of our plight.” “Who is he?” said Count Borromeo, the
president. “His name is Verdi, and he reads the most puzzling scores at sight,”
was Massini’s answer. “Well,” said the count, “send for him.” Massini obeyed,
and Verdi soon made his appearance. He was handed the score of “The Creation,”
and he undertook to direct the performance. Rehearsals commenced, and the final
rendering of the oratorio was set down as most creditable to all concerned.
From that time Verdi’s reputation was assured. (One Thousand New
lllustrations.)
Leaders of men
The greatest part of men
live by faith in powerful men. A small number of individuals lead the human
race. (Vinet.)
Egyptian-fine linen
It is generally supposed
that the “ fine linen” of Scripture must have been very coarse in comparison
with that now produced from our looms. There is, however, no sufficient ground
for such a supposition. Sir Gardener Wilkinson says: “The fine texture of the
Egyptian linen is fully proved by its transparency, as represented in the
paintings (where the lines of the body are often seen through the drapery), and
by the statements of ancient writers, sacred as well as profane; and by the
wonderful texture of a piece found near Memphis, part of which is in my
possession. In general quality it is equal to the finest now made; and, for the
evenness of the threads, without knot or break, it is far superior to any
modern manufacture. It has in the inch 540 threads, or 270 double threads in
the warp, and 110 in the woof. Pliny mentions four kinds of linen particularly
noted in Egypt--the Tanitic, the Pelusiac, the Butiric, and the Tentyritic; and
the same fineness of texture was extended to the nets of Egypt, which were so
delicate that they could pass through a man’s ring, and a single person could
carry a sufficient number of them to surround a whole wood. (Things Not
Generally Known.)
Verse 45
Pharaoh called Joseph’s name Zaphnath-paaneah
Joseph’s new name
Besides other marks of honour, Joseph received a new name from the
king--analogous to those which Daniel and his friends received, in a later age,
from Nebuchadnezzar, and having some special appropriateness to the work which
be was to perform.
Different explanations have been given of its meaning. Some, like those who
drew up the marginal readings of our Bible, understand by it “a revealer of
secrets,” but others, viewing the term as really an Egyptian word in Hebrew
letters, have put it back again into its Egyptian form, getting, according to
Brugsch, the meaning, “the governor of the abode of him who lives”; or,
according to Canon Cooke, whose dissertation in the “Speaker’s Commentary” on
the Egyptian words in the Pentateuch is of very great value, “the food of
life,” or “the food of the living.” I am, of course, incompetent to judge
between these scholars, but I wish you to note, as a mark of the age of this
history, that we have here imbedded in the Hebrew text Egyptian words in Hebrew
letters, to which, in this ]ate day, our Egyptologists, who have learned the
language from the inscriptions on the monuments, are able to give very definite
and intelligible translations--a fact which scarcely comports with the notion
now so popular with some, that this book is only a production of a very late
date, composed, perhaps, eight hundred years after the events. But similar
conformation of the age of this record may be found in the description of
Joseph’s investiture with office as compared with the representation of such
ceremonies found upon the monuments. (W. M. Taylor, D. D.)
Joseph’s adoption of Egyptian manners
A question may arise in reference to the complete adoption by
Joseph of Egyptian manners. His name is changed. According to the high
authority of Brugsch, his new name means “governor of the district of the
dwelling-place of the living one,” and thus includes as one of its elements the
name of an Egyptian god, Ankh, worshipped at Pithom. Other Egyptian scholars,
however, render it “storehouse of the house of life.” But, in any case, the
Egyptian name implies a complete identification with Egypt. His marriage to the
daughter of a priest may not have involved adoption into the sacerdotal caste,
nor participation in idolatrous worship, but is another mark, at least, of
naturalization. It is difficult to recognize a son of Abraham in Pharaoh’s
minister; and his action sounds unpleasantly like that of the unworthy
Englishmen whom one hears of in the Turkish service, with “pasha” at their
names. But we may easily exaggerate the extent of Joseph’s assimilation, and
overrate the sharpness of the separation between that generation of the sons of
the promise and the rest of the world. The Pharaoh with whom Joseph had to do
was not a full-blooded Egyptian; and his predecessors, at all events, were not
orthodox worshippers, according to Egyptian standards. He appears in Genesis 41:38 as recognizing one God; and
we know that, in the opinion of competent authorities, the religion of Egypt
had a monotheistic basis beneath all “ the wood, hay, stubble” of legend and
animal worship. Possibly we may see in this Hyksos king another instance, like
those of Abimeleeh of Gerar and Melchizedek of Salem, which widens our
conceptions of the extent of the early faith in one supreme God, and surprises
with twinkling light where we had thought darkness reigned; but, whether this
be so or no, Joseph did not give up his religion because he became an Egyptian
in name, and married an Egyptian wife. The old faith in the Divine promise to
his fathers lived on in his heart, and flamed out at last when he “gave
commandment concerning his bones.” So he teaches us the lesson of willing
co-operation, so far as may be, in the charities and duties of life, with those
who do not share our faith, and shows us that the firmer our hold of the truth
and promise of God, the more safe and obligatory is it to become “ all things
to all men,” that we may by all means help and “save some.” No doubt that
principle is often abused, and made an excuse for unhallowed mingling with the
world; but it is a true principle for all that; and as long as Christian people
seek to assimilate themselves to others, and to establish friendly relations
for unselfish ends, and not from cowardice or a sneaking wish to be of the
world, after all no harm will come of it. “Ye are the salt of the earth.” Salt
must be rubbed into the substance which it is to preserve from putrefaction. So
Christian men are to go among those whom they would save; and remember that a
greater than Joseph was called “a Friend of publicans and sinners.” (A.
Maclaren, D. D.)
And Joseph went out from the presence of Pharaoh, and went
throughout all the land of Egypt
Joseph advanced to power
I.
THE
RIPENESS OF HIS AGE AND EXPERIENCE. Providence, which prepares events, also
prepares men for them.
II. THE PRACTICAL CHARACTER
OF HIS MIND. Not puffed up by pride. At once betakes himself to business.
III. THE CHEERFUL AND HOPEFUL
CHARACTER OF HIS PIETY (Genesis 41:51-52).
1. He desires to forget all that is evil in the past.
2. He is thankful for present mercies. (T. H. Leale.)
Outgoing
1. “Joseph went out over the land of Egypt.”
(a) To survey the field;
(b) To organize the work;
(c) To initiate his gatherings.
2. The earth brought forth by handfuls.”
3. “Laid up the food in the cities.”
Joseph’s stewardship in Egypt
I. THAT HE WAS CONSCIOUS OF
THE GREAT RESPONSIBILITY RESTING UPON HIM. This is indicated to us--
1. In his superintending the work personally.
2. In his sparing no trouble in the execution of the work.
3. In the regard he paid to justice.
II. THAT HE MANIFESTED GREAT
WISDOM IN THE EXECUTION OF THE WORK,
1. Inasmuch as he commenced it without delay.
2. Inasmuch as he persevered to the end.
3. Inasmuch as his arrangements answered the best purpose.
III. THE SUCCESSFUL ISSUE OF
THE UNDERTAKING.
1. It conferred incalculable benefits on his fellow-creatures.
2. He gained the approbation of the king. (J. Jones.)
The in-gathering
What a busy scene must the valley of the Nile have presented at
the time of harvest! Multitudes would be engaged, in the very first year of
plenty, under Joseph’s direction, in gathering in the abundant crops, and in
storing such of the produce of the country as was not required for immediate
consumption. The process of cutting the corn, and depositing it in granaries,
is exhibited on the monuments. “Wheat,” says Wilkinson, “was cut in five,
barley in four months. The wheat, as at the present day, was bearded, and the
same varieties, doubtless, existed in ancient as in modern times; among which
may be mentioned the seven-eared quality mentioned in Pharaoh’s dream. It was
cropped a little below the ear with a toothed sickle, and carried to the
threshing floor in wicker baskets upon asses, or in rope nets, the gleaners
following to collect the fallen ears in hand baskets.” It was threshed out by
oxen, the peasants who superintended them relieving their toil by singing
songs, one of which Champollion found in a tomb at Eilethya, written in
hieroglyphics, to the following effect:
“Thresh for
yourselves,
Thresh for
yourselves;
O oxen, thresh
for yourselves,
O oxen, thresh
for yourselves;
Measure for
yourselves,
Measure for
your masters.”
The granaries are likewise frequently represented on the
monuments. They appear to have been public buildings, usually of vast extent,
and divided into vaults, some of which had arched roofs. Immediately at the
entrance was a room in which the corn was deposited when brought from the
threshing floor, h flight of Steps led to the vault, whither it was carried, in
baskets, on men’s shoulders. (Thornley Smith.)
Verse 51-52
Manasseh: for God, said he, hath made me forget
Memorial names
I.
GOD’S
KINDNESS TO JOSEPH.
1. A blessed oblivion.
2. A rich fruitfulness (Genesis 41:52).
II. JOSEPH’S
GRATEFUL MEMORIAL OF GOD’S KINDNESS. (J. Willcox.)
The names of Joseph’s children
His attitude towards God and his own family was disclosed in the
names which he gave to his children. In giving names which had a meaning at
all, and not merely a taking sound, he showed that he understood, as well he
might, that every human life has a significance and expresses some principle or
fact. And in giving names which recorded his acknowledgment of God’s goodness,
he showed that prosperity had as little influence as adversity to move him from
His allegiance to the God of his fathers. His first son he called Manasseh,
“Making to forget,” “for God,” said he, “hath made me forget all my toil and
all my father’s house”--not as if he were now so abundantly satisfied in Egypt
that the thought of his father’s house was blotted from his mind, but only that
in this child the keen longings he had felt for kindred and home were somewhat
alleviated. He again found an object for his strong family affection. The void
in his heart he had so long felt was filled by the little babe. A new home was
begun around him. But this new affection would not weaken, though it would
alter the character of his love for his father and brethren. The birth of this
child would really be a new tie to the land from which he had been stolen. For,
however ready men are to spend their own life in foreign service, you see them
wishing that their children should spend their days among the scenes with which
their own childhood was familiar. In the naming of his second son Ephraim he
recognizes that God hag made him fruitful in the most unlikely way. He does not
leave it to us to interpret his life, but records what he himself saw in it. It
has been said: “To get at the truth of any history is good; but a man’s own
history--when he reads that truly,. . . and knows what he is about and has
beenabout, it is a Bible to him.” And now that Joseph, from the height he had
reached, could look back on the way by which he had been led to it, he
cordially approved of all that God had done. There was no resentment, no
murmuring. He would often find himself looking back and thinking, Had I found
my brothers where I thought they were, had the pit not been on the
caravan-road, had the merchants not come up so opportunely, had I not been sold
at all or to some other master, had I not been imprisoned, or had I been put in
another ward--had any one of the many slender links in the chain of my career
been absent, how different might my present state have been. How plainly I now
see that all those sad mishaps that crushed my hopes and tortured my spirit
were steps in the only conceivable path to my present position. Many a man has
added his signature to this acknowledgment of Joseph’s, and confessed a
Providence guiding his life and working out good for him through injuries and
sorrows, as well as through honours, marriages, births. As in the heat of
summer it is difficult to recall the sensation of winter’s bitter cold, so the
fruitless and barren periods of a man’s life are sometimes quite obliterated
from his memory. God has it in His power to raise a man higher above the level
of ordinary happiness than ever he has sunk below it; and as winter and
springtime, when the seed is sown, are stormy and bleak and gusty, so in human
life seed-time is not bright as summer nor cheerful as autumn; and yet it is
then, when all the earth lies bare and will yield us nothing, that the precious
seed is sown; and when we confidently commit our labour or patience of to-day
to God, the land of our affliction, now bare and desolate, will certainly wave
for us, as it has waved for others, with rich produce whitened to the harvest.
There is no doubt, then, that Joseph had learned to recognize the providence of
God as a most important factor in his life. And the man who does so gains for
his character all the strength and resolution that come with a capacity for
waiting. He saw most legibly written oh his own life that God is never in a
hurry. And for the resolute adherence to his seven years’ policy such a belief
was most necessary. (M. Dods, D. D.)
Joseph’s recognition of God in all things
We too commonly look no farther than the instruments employed by
Providence in conferring upon us the benefits which we enjoy, or in inflicting
the evils we suffer. But Joseph saw that all his adversities and all his
prosperity came from God. He was grateful to Pharaoh, but he was grateful
chiefly to God, for the happy change in his condition. “God hath made me to
forget all my toil, and all my father’s house.” It was God that brought him
into Egypt. It was by Divine permission that he was for many years confined
within the walls of a prison. It was God that brought him out of it, and
advanced him to the dignity and power which he now possessed. All things are of
God. If we do not refer the happy changes in our condition to His good
providence, we lose the benefit and pleasure of them, and cannot be sensible to
the duties which our Benefactor requires to testify our gratitude. (G.
Lawson, D. D.)
Misery banished
Joseph called his first-born son Manasseh, because God had made
him to forget all his toil. He did not mean that the remembrance of his toil
was obliterated from his mind. His mention of it when he gave a name to his son
was a proof that in one sense he still remembered it. It was his duty to
remember it. How could he have retained just impressions of the Divine goodness
if he had forgotten the evils from which he was delivered I If we must forget
none of God’s benefits, we must forget none of those evils from which we have
been relieved by His gracious providence. But Joseph, in another sense, forgot
his misery. He remembered it as waters that pass away, and leave no trace
behind. There is a bitter remembrance of our affliction and misery, and of the
wormwood and the gall of our affliction. This is banished by Divine providence
when it saves us from all distresses; but it gives place to pleasant remembrance
of them, in a contrast to that happiness by which they are succeeded. (G.
Lawson, D. D.)
Joseph’s faithfulness
He had formerly been like the heath in the desert, but now he was
like a tree planted by the rivers of water, which brings forth abundance of
fruit, and whose leaf does not wither. This happy change he ascribes to the
Divine goodness. When changes and war are against us, we must be dumb, not
opening our mouth, for it is God that does it. When changes are in our favour,
our mouths ought to be opened to the praises of Him who turns the shadow of
death into the morning, and makes the desert to rejoice and blossom as the
rose. Joseph was fruitful in comfort, in good works, in children. He had,
indeed, at this time only two children, but might expect that a troop was
coming; and although that hope was uncertain, he was thankful for what God had
already given him. Perhaps it was by a Divine suggestion that the name Ephraim
was given to Joseph’s second son, rather than his first. Joseph, as far as we
know, had no more children of his own body: but he was fruitful in his remote
progeny, especially by Ephraim. “Joseph was a fruitful bough, even a fruitful
bough by a well, whose branches run over the wall.” Manasseh was great, but
truly Ephraim was greater than he; for the horns of Joseph were like the horns
of an unicorn, and they were the ten thousands of Ephraim, and they were the
thousands of Manasseh. Where was it that Joseph became fruitful? Not in the
land of his nativity, but in the land of his affliction. And all his
afflictions wrought together under the all-wise providence of God to bring
about his exaltation. (G. Lawson, D. D.)
Significance of the names Joseph gave his children
Two sons were born to Joseph during the seven years of plenty. Manasseh:
God made him forget his toil and his father’s house. Neither absolutely. He
remembered his toils in the very utterance of this sentence. And he tenderly
and intensely remembered his father’s house. But he is grateful to God, who
builds him a home, with all its soothing joys, even in the land of his exile.
His heart again responds to long untasted joys. “Fruitful in the land of my
affliction.” It is still, we perceive, the land of his affliction. By why does
no message go from Joseph to his mourning father? For many reasons. First, he
does not know the state of things at home. Secondly, he may not wish to open up
the dark and bloody treachery of his brothers to his aged parent. But, thirdly,
he bears in mind those early dreams of his childhood. All his subsequent
experience has confirmed him in the belief that they will one day be fulfilled.
But that fulfilment implies the submission, not only of his brothers, but of
his father. This is too delicate a matter for him to interfere in. He will
leave it entirely to the all-wise providence of his God to bring about that
strange issue. Joseph, therefore, is true to his life-long character. He leaves
all in the hand of God, and awaits in anxious, but silent hope the days when he
will see his father and his brethren. (Prof. J. G. Murphy.)
Use of troubles
"When in Amsterdam, Holland, last summer,” says a traveller,
“I was much interested in a visit we made to a place then famous for polishing
diamonds. We saw the men engaged in the work. When a diamond is found it is
rough and dark like a common pebble. It takes a long time to polish it, and it
is very hard work. It is held by means of a piece of metal close to the surface
of a large wheel, which is kept going round. Fine diamond dust is put on this
wheel, nothing else being hard enough to polish the diamond. And this work is
kept on for months and sometimes several years before it is finished. And if a
diamond is intended for a king, then the greater time and trouble are spent
upon it.” Jesus calls His people His jewels. To fit them for beautifying His
crown, they must be polished like diamonds, and He makes use of the troubles He
sends to polish His jewels. (Old Testament Anecdotes.)
Joseph opened all the storehouses, and sold unto the Egyptians
The seven years of famine
I.
JOSEPH’S
ADMINISTRATION.
1. It showed great prudence and skill.
2. It showed a spirit of dependence upon God.
3. It was the exhibition of a character worthy of the highest
confidence.
II. Lessons:
1. How quickly adversity awaits upon prosperity.
2. What an advantage to have a true and powerful friend in the day
of calamity.
3. God often brings about His purposes of love and mercy by affliction.
(T. H. Leale.)
Joseph opening the storehouses
I. JOSEPH OPENED
THE STOREHOUSES BY ROYAL AUTHORITY.
1. The king was only to be approached through Joseph (Genesis 41:55). So with Jesus (John 14:6).
2. The king commanded that Joseph should be obeyed (Genesis 41:55; see John 5:23).
3. In all the land no other could open a storehouse save Joseph (see
John 3:35).
II. JOSEPH WAS A
FIT PERSON TO BE THUS AUTHORIZED TO OPEN THE STOREHOUSES,
1. He planned the storehouses, and was justly appointed to control
them (Genesis 41:33-36; Genesis 41:38).
2. He carried out the storage, and so proved himself practical as
well as inventive (Genesis 41:49).
3. He did it on a noble scale (Genesis 41:49).
4. He had wisdom to distribute well (see Colossians 1:9; John 1:16).
III. JOSEPH
ACTUALLY OPENED THE STOREHOUSES.
1. For this purpose he filled them. Grace is meant to be used.
2. To have kept them closed would have been no gain to him.
3. He opened them at a fit time (Genesis 41:55-56).
4. He kept them open while the famine lasted.
IV. JOSEPH OPENED
THE STOREHOUSE TO ALL COMERS. Yet Joseph did but sell, while Jesus gives
without money.
V. JOSEPH ACQUIRED
POSSESSION OF ALL EGYPT FOR THE KING. Full submission and consecration are the
grand result of infinite love. (C. H.Spurgeon.)
Lessons
1. Providence puts an end to plenty at His will, however sensual men
think not of it.
2. The fruitfulest land becometh barren if God speak the word; even
Egypt.
3. Periods of full conditions are observable by men; God’s Spirit
notes them (Genesis 41:54).
4. In the design of Providence, wants succeed plenty at the heels.
5. Entrance of dearth, though grievous, yet may make but small
impression on souls.
6. Not a word of God falleth to the ground, but as He saith, so it
is.
7. Providence orders lands for scarcity as well as plenty.
8. God can give bread to Egypt when He denieth it to other nations
for His own ends (Genesis 41:54). (G. Hughes, B. D.)
Lessons
1. Providence orders some countries to depend on others for their
sustenance.
2. Wants make nations stoop and seek about for the support of life.
3. Grace can make poor captives become preservers of nations.
4. Sore plagues may be made to make men inquire after and prize
abused mercies.
5. General judgments are sent to manifest God’s special ends of
grace to His (Genesis 41:57). (G. Hughes, B. D.)
Egypt’s indebtedness to Joseph
Egypt’s indebtedness to Joseph was, in fact, twofold. In the first
place he succeeded in doing what many strong governments have failed to do: he
enabled a large population to survive a long and severe famine. Even with all
modern facilities for transport and for making the abundance of remote
countries available for times of scarcity, it has not always been found
possible to save our own fellow-subjects from starvation. In a prolonged famine
which occurred in Egypt during the middle ages, the inhabitants, reduced to the
unnatural habits which are the most painful feature of such times, not only ate
their own dead, but kidnapped the living on the streets of Cairo and consumed
them in secret. One of the most touching memorials of the famine with which
Joseph had to deal is found in a sepulchral inscription in Arabia. A flood of
rain laid bare a tomb in which lay a woman having on her person a profusion of
jewels which represented a very large value. At her head stood a coffer filled
with treasure, and a tablet with this inscription: “In Thy name, O God, the God
of Himyar, I, Tayar, the daughter of Dzu Shefar, sent my steward to Joseph, and
he delaying to return to me, I sent my handmaid with a measure of silver to
bring me back a measure of flour; and not being able to procure it, I sent her
with a measure of gold; and not being able to procure it, I sent her with a
measure of pearls; and not being able to procure it, I commanded them to be
ground; and finding no profit in them, I am shut up here.” If this inscription
is genuine--and there seems no reason to call it in question--it shows that
there is no exaggeration in the statement of our narrator that the famine was
very grievous in other lands as well as Egypt. And, whether genuine or not, one
cannot but admire the grim humour of the starving woman getting herself buried
in the jewels which had suddenly dropped to less than the value of a loaf of
bread. But besides being indebted to Joseph for their preservation, the
Egyptians owed to him an extension of their influence; for, as all the lands
round about became dependent on Egypt for provision, they must have contracted
a respect for the Egyptian administration. They must also have added greatly to
Egypt’s wealth, and during those years of constant traffic many commercial
connections must have been formed which in future years would be of untold
value to Egypt. But, above all, the permanent alterations made by Joseph on
their tenure of land, and on their places of abode, may have convinced the most
sagacious of the Egyptians that it was well for them that their money had failed,
and that they had been compelled to yield themselves unconditionally into the
hands of this remarkable ruler. It is the mark of a competent statesman that he
makes temporary distress the occasion for permanent benefit; and from the
confidence Joseph won with the people, there seems every reason to believe that
the permanent alterations he introduced were considered as beneficial as
certainly they were bold. And for our own spiritual uses it is this point which
seems chiefly important. In Joseph is illustrated the principle that, in order
to the attainment of certain blessings, unconditional submission to God’s
delegate is required. (M. Doris, D. D.)
Christ’s storehouse
William Bridge says: There is enough in Jesus Christ to serve us
all. If two, or six, or twenty men be athirst, and they go to drink out of a
bottle, while one is drinking, the other envies, because he thinks there will
not be enough for him too; but if a hundred be athirst, and go to the river,
while one is drinking, the other envies not, because there is enough to serve
them all.”
Riches in Christ
Dr. Conyers was for some years a preacher before he had felt the
power of the gospel. As he was reading his Greek Testament he came to Ephesians 3:8 : “Unto me, who am less
than the least of all saints, is this grace given, that I should preach among
the Gentiles the unsearchable riches of Christ.” “Riches of Christ!” said he to
himself;” ‘Unsearchable riches of Christ!’ What have I preached of these? What
do I know of these?” Under the blessing of the Spirit of God he was thus
awakened to a new life and a new ministry. Are there not some yet living who
might put to their own consciences similar questions? (C. H.Spurgeon.)
Spiritual blessings by Christ
All the spiritual blessings wherewith the Church is enriched are
in and by Christ. The apostle instances some of the choicest (Ephesians 1:3). Our election is by Him (Genesis 41:4). Our adoption is by Him (Genesis 41:5). Our redemption and
remission of sins are both through Him. All the gracious transactions between
God and His people are through Christ. God loves us through Christ; He hears
our prayers through Christ; He forgives us all our sins through Christ. Through
Christ He justifies us; through Christ He sanctifies us; through Christ Pie
upholds us; through Christ He perfects us. All His relations to us are through
Christ; all we have is from Christ; all we expect to have hangs upon Him. He is
the golden hinge upon which all our salvation turns. (Ralph Robinson.)
Christ the only source of supply
If any of the people of Egypt had refused to go to Joseph, they
would have despised not Joseph only, but the king, and would have deserved to
be denied that sustenance which he only could give them. Are not the despisers
of our great Redeemer in like manner despisers of His Father, who has set Him
as His King upon the holy hill of Zion?. . . If Joseph had thrown open his
storehouses before the Egyptians felt the pressure of hunger, they might soon
have wasted the fruits of his prudent care . . . Hunger, though very
unpleasant, is often more useful than fulness of bread. They were very willing
to give the price demanded for their food as long as their money lasted. What
is the reason why so many are unwilling to come and receive wine and milk
without money and without price? They feel no appetite for it. They are not
sensible of their need of it. (George Lawson, D. D.)
──《The Biblical Illustrator》