Bible/Genesis/Chapter 41

Genesis 41

Genesis 41 summary

Genesis 41 is the 41st chapter of the book of Genesis, in the Old Testament — a book of narrative. It has 57 verses (about 1,507 words, a 8-minute read). Figures named in this chapter include Joseph, Asenath and Potipherah. Its themes touch on Prisoners, Egypt and Economics. Scripture links it to 12 notable parallel passages elsewhere in the Bible.

Read Genesis 41

1And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.

2And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.

3And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river.

4And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.

5And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. rank: Heb. fat

6And, behold, seven thin ears and blasted with the east wind sprung up after them.

7And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.

8And 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.

9Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

10Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker:

11And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.

12And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.

13And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.

14Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh. brought: Heb. made him run

15And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. thou: or, when thou hearest a dream thou canst interpret it

16And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

17And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:

18And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:

19And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness:

20And the lean and the ill favoured kine did eat up the first seven fat kine:

21And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. eaten: Heb. come to the inward parts of them

22And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

23And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: withered: or, small

24And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.

25And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.

26The seven good kine are seven years; and the seven good ears are seven years: the dream is one.

27And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine.

28This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh.

29Behold, there come seven years of great plenty throughout all the land of Egypt:

30And 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;

31And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. grievous: Heb. heavy

32And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. established: or, prepared of God

33Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.

34Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. officers: or, overseers

35And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.

36And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine. perish: Heb. be not cut off

37And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

38And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?

39And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art:

40Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. be ruled: Heb. be armed, or, kiss

41And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.

42And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; fine: or, silk

43And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. Bow: or, Tender father: Heb. Abrech

44And 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.

45And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt. Zaphnathpaaneah: which in the Coptic signifies, A revealer of secrets, or, The man to whom secrets are revealed priest: or, prince

46And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

47And in the seven plenteous years the earth brought forth by handfuls.

48And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same.

49And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number.

50And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him. priest: or, prince

51And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. Manasseh: that is, Forgetting

52And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. Ephraim: that is, Fruitful

53And the seven years of plenteousness, that was in the land of Egypt, were ended.

54And 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.

55And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do.

56And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. all the storehouses: Heb. all wherein was

57And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.

People in this chapter

Topics & themes in Genesis 41

Cross-references

Notable parallels to Genesis 41 from the Treasury of Scripture Knowledge.

Genesis 40:12

And Joseph said unto him, This is the interpretation of it: The three branches are three days:

Genesis 42:6

And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him with their faces to the earth.

Genesis 47:13

And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine.

Proverbs 22:29

Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men. mean: Heb. obscure men

Daniel 2:28

But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these; maketh: Cald. hath made known

Daniel 2:47

The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.

Daniel 6:3

Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.

Acts 7:10

And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.

Genesis 20:3

But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man's wife. a man's: Heb. married to an husband

Genesis 37:5

And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.

Genesis 37:36

And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard. officer: Heb. eunuch: but the word doth signify not only eunuchs, but also chamberlains, courtiers, and officers captain: or, chief marshal: Heb. chief of the slaughter men, or executioners

Genesis 39:20

And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison.

Commentary on Genesis 41

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

Frequently asked questions

What is Genesis 41 about?

Genesis 41 is the 41st chapter of the book of Genesis, in the Old Testament — a book of narrative. It has 57 verses (about 1,507 words, a 8-minute read). Figures named in this chapter include Joseph, Asenath and Potipherah. Its themes touch on Prisoners, Egypt and Economics. Scripture links it to 12 notable parallel passages elsewhere in the Bible.

How many verses are in Genesis 41?

Genesis 41 contains 57 verses in the King James Version.

Who wrote the book of Genesis?

The book of Genesis is traditionally attributed to Moses.

Is Genesis in the Old or New Testament?

Genesis is in the Old Testament of the Bible.

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