Genesis 41

Genesis 41:1

AT the end of two full yeares] That is, two yeares after the Butlers returne from prison, and restitution to his place, which might be the third yeare of Josephs imprisonment; for he had, before the Butlers and Bakers commitment, given some good evidence of his vertue, and fidelitie, which caused the Keeper to give him so much trust, as to commit them to his custody.

dreamed] This dreame was not so much for Pharaoh, as to be a meanes to deliver Joseph, and to provide for Gods Church.

behold, he stood] That is, he dreamed that he stood.

river] That is, the river Nilus, which watereth the plaines of Egypt, and so makes them fruitfull without raine.

Genesis 41:2

out of the river] That is, Nilus, whose inundation if it be deepe, promiseth plentie; if shallow, it threatneth famine; see in what degree of both the observation of Plinie, Annot. on vers. 34. of this Chapter. Thence may both the fat kine signifying fruitfull yeares, and the leane signifying yeares of famine, be fitly said to come out of Nilus; and since the chiefe substance for mans sustenance consists in kine and corne, the yeares both of plentie and of famine are sutably set forth in both kinds.

Genesis 41:6

the East wind] Is a very strong and drying wind; by that the waters of the red Sea were divided, Exodus 14:21. and by that tempests are raised, Job 27:21. Ezekiel 27:26. and ships ruined, Psalms 48:7. fruits dryed up or blasted, Ezekiel 19:12. and by that together with the heat of the Sunne was Jonah made faint, Jon. 4. 8. And this wind is so much the worse for Egypt, as it cometh with more force and vehemence from the desert of Arabia.

his spirit was troubled] (Daniel 2. vers. 1. 3.) How weake is the spirit of kings! how strong and powerfull is the King of kings, who in their sleep can make trouble ready for them against they be awake, and can make waking misery of a representation in a dreame! and more then that, even in dreames he can terrifie them, and make their time of repose, and rest, a time of tribulation: See Chap. 40. 6. & Matthew 27:19. So it was with Job, (and it may be as ill with any whosoever) When I say my bed shall comfort me, my couch shall ase my complaint, then (saith he) thou scarest me with dreames, and terrifiest me through visions, Job 7:17. There is good cause then to close up the day with supplication to God, that the words of Solomon may be made good unto us, When thou lyest downe thou shalt not be afraid, yea thou shalt lye downe and thy sleepe shall be sweet, Proverbs 3:24. and when day returnes (after a comfortable and quiet night) to make that mercy a part of our mornings praise, and thankesgiving to God, by whose onely favour we have enjoyed it.

Magicians] They are called also Wisemen, Exodus 7:11. Soothsayers, Daniel 5:7. Sorcerrs, Astrologers, Daniel 2:2. that is, such as professed a curious art of telling secrets, and of foretelling future things, which they did by observation of the Starres, and other superstitious wayes, wherein concurred the suggestion of Satan, either revealing the secret sought after, or craftily concealing his ignorance by giving answer in ambiguous, and doubtfull termes; yet so often did he discover secret matters by such instruments, that it was believed by the greatest kings, they could tell almost any thing: as when Nebuchadnezzar had dreamed, and forgotten his dreame, he called the Magicians, Sorcerers, and Astrologers, and Chaldeans, who were much exercised in such curious arts, and threatned them, that if they would not reveale his Dreame, both what it was, and what it meant, hee would cut them in pieces, and make their houses become a dunghill, Daniel 2. vers. 2. 5. And though they would not take upon them to tell what was his dreame, they undertooke if he would tell it to interpret it, vers. 7. a manifest evidence of the strong illusions of Satan, whence Atheists may be convicted: for if there be a devill, and devillish divination, there must needs be a God, and Divine revelation; and happy is the world by the coming of Christ, as in many other respects, so in this for one, that the Devil and his Chaplaines have not had that power to deceive, and mislead the world, as they had before his incarnation.

none that could interpret] The wisest of the world understand not Gods secrets; but to his servants they are revealed: See Genesis 18:17. Psalms 25:14. The Magicians at this time seeme to be astonished, or stupified, that they had nothing to say by way of probable conjecture, though the dreames afforded them ground, and scope enough for such a purpose; surely this silence of theirs was of God, as was Josephs speech, according to that of the Prophet Isaiah, Surely the Princes of Zion are fooles, the counsel of the wise counsellours of Pharaoh is become brutish, Isaiah 19:11.

Genesis 41:9

I doe remember my faults] God gives the Butler occasion to call Joseph to mind, whom he had forgotten till now, at least had not made good his promise to remember him to Pharaoh; he beginneth with a confession of his fault, but so as meaning rather to please Pharaoh then to performe his promise made unto Joseph, of whose condition he had no mind to thinke, or speake, because he had endured it as an aggrievance: and he was loath to remember Josephs state to the King, lest the remembrance of his owne fault (if he were guiltie) should be renewed, or the Kings wrong (if he were innocent); yet this forgetfulnesse was serviceable to the divine providence, for thereby Josephs knowledge of interpretation of dreames was reserved to the best occasion to make use of it, to the fittest season, when the Magicians consulted with (about Pharaohs dreames) could not say any thing for the interpretation thereof.

Genesis 41:11

we dreamed a dreame] See Annot. on Chap 40. 8.

according to the interpretation] Heb. according to the solution of his dreame. See Annot. on Chap. 40. vers. 5.

Genesis 41:13

me he restored] If we referre the words to the person last spoken of, they may be meant of Joseph, me he restored, that is, Joseph restored, viz. by his interpretation he declared, I should be restored; or Pharaoh restored, &c.

Genesis 41:14

called Joseph] The wicked seek to the Prophets of God in their necessitie, whom in their prosperitie they abhorre: but thus God doth promote his owne purpose by wicked men, though they think not of it: and this was to make Josephs humiliation a ladder of promotion, to make his enemies his friends, as his brethren were his enemies, and by means of dreams to enlarge, and advance him, who by occasion of his dreams was sold for a slave, and afterwards thrust down into the dungeon.

out of the dungeon] The word is taken usually for the lowest place in the prison, but Joseph at this time was not there; (being ruler over the prisoners) or there not as a prisoner himself, but as overseeing the rest in that place; it may (by a Synecdoche of the part for the whole) be taken for the prison it selfe, as many Interpreters render the word in this place.

he shaved himselfe, and changed &c.] Such as were in a condition of great distresse did usually neglect the ornament of the haire, and therefore suffered it to grow wild without cutting or trimming; but their state being changed, especially when they were to appeare in the presence of Kings or very great persons, they put themselves into a forme of decency both for their haire and habit of attire; for true pietie and civill decencie well suit together. It is therefore a grosse errour of some Popish Monks, who thinke they cannot seeme holy enough, unlesse they shew themselves slovens in their persons and apparell.

Genesis 41:16

It is not in me] Joseph assumeth not unto himselfe so much wisdome, but ascribeth it to God, as though he would say, If I interpret the Dreame it cometh of God, and not of me. So Daniel 2:28.

an answer of peace] By peace is meant all manner of welfare, and so the words are an apprecation of all prosperitie to Pharaoh; or, by an answer of peace we may understand, such an answer as may quiet his troubled mind concerning his Dreame.

Genesis 41:17

Pharaoh said unto Joseph] Though Pharaoh were a great King, Joseph but young, by condition a Prisoner, by Nation an Hebrew, (and so an abomination to the Egyptians) yet he disdaineth not to propound his Dreame unto him, and to desire a resolution from him, touching the interpretation thereof; None should think himself too great, or too wise to learn of any one who can teach him any thing: See Ecclesiastes 9:15.

Genesis 41:21

still ill favoured] What is shewed here in a dreame, is many times true in story; when those that have good things have not Gods blessing in their use, it is with them as though they had them not; and though they snatch on the right hand, and greedily devoure on the lest, they are not satisfied, Isaiah 9:20. it is so with some wicked ones in the dayes of plentie, who are poore, not so much by their own portion as by their unmeasurable desires, which admit of neither brim nor bottome; whereas it is said of the godly, that in the dayes of famine they shall be satisfied, Psalms 37:19.

Genesis 41:25

The dreame is one] In signification; that is, both dreames signifie the same things.

Genesis 41:26

seven good kine are] That is, signifie, so vers. 27. A figurative speech, as when it is said (in the Sacrament) of the bread, This is my body, and of the wine, This is my blood, so the figure of a Calfe is called the Calfe, Exod. 32. 19, 20.

Genesis 41:30

shall be forgotten] Because the grievousnesse of the famine shall fill their hearts, and minds, with matter of complaint for the present misery, so that by the importunitie of their famishing desires they shall have no list, nor leisure to look back to what they have had, but forward to what they may get to supply their necessitie.

Genesis 41:31

shall not be known] According to the meaning of the precedent verse; See the Annot. upon it.

Genesis 41:32

dreame doubled] Repetitions of things in the Scripture have their use, and the use is to make the deeper impression upon the minde, and to import assurance, and expedition in the act; so it is in this verse.

Genesis 41:33

let Pharaoh looke out a man] Comminations of misery doe not exclude mans carefull endeavours, either to avoyd, or qualifie it, that it may be more tolerable.

Genesis 41:34

a fifth part] Why not rather the halfe, since the eares of plentie and of famine were even. Answ. A fifth part might suffice; First, because it was sit that in the deare yeares, men should be more frugall in their diet, and content with lesse. Secondly, there was somewhat in stocke of former yeares, before the dreames of Pharaoh which foretold the famine. Thirdly, though Nilus did not overflow the fields in the deare yeares as at other times, and therefore tillage was laid down, Chap. 45. 6. yet this was not so universall, but that neere the bankes of Nilus, somewhat might be sowed and returned vvith increase. At other times the measure of increase in the Land of Egypt vvas commonly according to the proportion of Nilus over-flowing, if it overflowed but twelve cubits deepe, it was like to be a famine; if thirteene, a scarcitie; if fourteene, a competency; if fifteene, a securitie; if sixteene, a plentie: See Plin.

Nat. Hist. lib. 5. cap. 9. Fourthly, as Pharaoh was according to Josephs advice to buy up such a proportion of corne, and lay it up in store under the custody of officers in every citie, so it is like (by his example) that other great men would be buyers and storers to the same purpose, according as in Josephs judgement would be convenient.

Genesis 41:36

for store] He foretells not onely the misery to come, but the meanes so to mitigate it, that it may be borne, by laying up provision against it come.

Genesis 41:38

in whom the spirit of God is] (Daniel 5:11.) The godly are most worthy of offices of honour; it is the same Spirit which maketh holy, that maketh wise, 1 Cor. 12. 4, &c. and therefore for the Spirit sake holinesse should be as highly accompted of as knowledge, though of prophesie, yea and more, for with true prophetick knowledge men may goe to hell, Matthew 7:22. but none that is truly holy shall come thither.

Genesis 41:39

none so discreet, &c.] Wisdome, and holinesse are meet qualifications for the same person; which discovereth a double folly of many, the one of those who thinke they shall not seeme wise enough, unlesse they be sometimes profane; the other of such as thinke they cannot but be wise enough, if they be zealous, though they be not discreet; and so on both sides, there is made a divorce betwixt those qualifications which Christ hath marryed together, Matthew 10:16.

Genesis 41:40

Thou shalt be] Men should be preferred according to their parts, and none put into any office who have not gifts and endowments to make him able to discharge it. See Numbers 11:17. Acts 6:3.

be ruled] Or, armed, or at thy mouth shall all the people kisse. For, so the words may be rendred from the Hebrew Text; the sense comes all to one, for this last phrase imports very submissive observance, as kissing the commands that come from his lips, not only assenting to them, but professing their assent with a kinde of delight; and though sometimes superiours did kisse their inferiours, yet was it many times an act of homage of the inferiours to their superiours, as 1 Samuel 10:1. Psalms 2:12. Proverbs 24:26 importing a submission, rather of affection, then of compulsion; of love, then of feare.

Genesis 41:42

tooke off his ring] The ring was an ensigne of honour, as we find it mentioned both in holy Scripture, as Esth. 8. 2. & Luke 15:22. and in divers humane Authours: but withall this ring might be a signet of royall authoritie to seale and confirme such commands, orders, and decrees, as Joseph should signe for the peoples observance.

fine linen] (Exodus 25:4. Revelation 19:8. 14.) According to the countrey, for Egypt was famous for fine linen, and broidered worke, Proverbs 7:16. Ezekiel 27:7. The word is taken also for silke, especially for white silke, in such were the noblemen arrayed, and were thereby distinguished from vulgar persons.

gold chaine] This likewise was an ornament of honour, Proverbs 1:9. Ezekiel 16:11. Daniel 5. vers. 7. 16. 29. How lawfull it is for godly persons to weare such precious things, and with what conditions, see Annot. on Chap. 24. vers. 22.

Genesis 41:43

the second chariot] Which was for him who was next to the King, the second man in the Kingdome; all the precedent honour he might have within doores, and that his dignity without might be sutable to this, when he went abroad, as Mordecai was mounted on the Kings horse, Esth. 6. 8. so Joseph must ride in the Kings Chariot; but in the Throne the King reserved to himselfe a settled preeminence, vers. 40. and in the Chariot did he reserve to himselfe a movable preeminence, so that he would have the first place, Joseph shall have the second, and so shall be known to be the second man in the the Kingdome; which is more honour then Daniel had for his reading of the writing on the wall of Belshazzars palace, for he was made for it, not the second, but the third man in the Kingdome, Daniel 5:5. 29.

Bow the knee] The word is Abrech, which some expound tender father, or father of a King; for Ab is father in Hebrew, and Rech in the Syriack is sometimes used for a King; from whence perhaps the Latine word Rex, might have its derivation; and Joseph saith of himself that God made him father of the King, Chap. 45. vers. 8. Some derive the word from Ab, which is father, and Rech, which is tender, as meaning Joseph to be a father in prudence, though young and tender in yeares: howsoever, it is a title that cals for reverence, and that reverence may well be bowing of the knee, in which sense also the word is taken by many learned Divines.

Genesis 41:44

I am Pharaoh] The words may be taken by way of protestation, as if he had said, As sure as I am Pharaoh, &c. Of the name Pharaoh, see Annot. on Chap. 12. vers. 15. All the Kings of Egypt were called Pharaohs almost 1400. yeares from the first of that name.

hand or foote] A proverbiall Hyperbole, or figurative speech, whereby as much authoritie as may be is signified, that lesse then is truth may not be conceived; or it may be understood of the publique affairs in the government of the Kingdome, wherein nothing shall be done, no man shall use his hand to doe any thing in the affaires of State, his foot to goe on any publique message or ambassage without Josephs advice. By all this hath Joseph a temporall recompence of his wrongs; for his servitude, he hath a ring, an ensigne of libertie; for course raiment, such as was sutable to a servile condition, he hath a suit of silke or very fine linen; for the setters of his feet, Psalms 105:18. he hath a chaine of gold about his neck; and for a fixed prison, or dungeon, from whence he could not stirre, a movable Chariot (at his pleasure) to bring him abroad with honour; and for contumelious termes, and reproaches, such as his lewd Mistresse loaded him withall, loud acclamations of honour; as Abrech, tender father of a King, or bow the knee; last of all, for a full accumulation of comforts, he hath as ample recompence in proportion of time, as in the kind of his usages, for the yeares of his affliction were but about thirteene, the yeares of his honourable preeminence or principalitie fourescore: which may cheare up the hearts of the godly, though for a season they suffer under the prevailing power, and spight of the ungodly, for they may assure themselves that God (if they suffer not as evill doers) will doe them right, and make them a full amends for all their wrongs.

Genesis 41:45

Zaphnah Paanah] Egyptian words, as the most of those who professe especiall skill in the Orientall Tongues take them; and some so leave them without any interpretation at all; the Vulgar Latine repeating them addeth [in the Egyptian tongue] but those words are not in the Hebrew Text: the former word Zaphnah some derive of the Egyptian word Zephon, signifying an Idol, whose name is given in honour to Joseph as the names of Bel and Nebo, Isaiah 46:1. to Belshazzar, Nebuchadnezzar; but as some expound the name, according to the Egyptian tongue it signifieth the Saviour of the world: because Joseph, by his storing up of provision against a generall famine, was a meanes to preserve them from perishing by famine. But they that reduce the former word to an Hebrew Originall render it [a revealing of secrets,] and that is more pertinent to this story, wherein the most memorable thing reported and most acceptable to Pharaoh is the interpretation of his dreame of the seven yeares of plentie, and famine; and his provision by the former, against the latter. This giving a new name, especially with such a signification, is an act of favour, with an intent of honour: See Genesis 17:5. & Daniel 1:7. The latter part of this Name is left by some learned Hebrewes as in explicable, though it be said by an eminent Hebrician in his censure of the Vulgar Latine of the Pentateuch, that the Egyptian, Punick, Arabick, and other Easterne Tongues are Dialects of the Hebrew and of neere affinitie with it.

daughter of Potipherah] This is not the same man whom Joseph first served, when he came into Egypt, for there is difference betwixt the writing of the names, and the titles and offices of the men; nor is it like that in so short a time (the time of Josephs imprisonment) the Captaine of the Kings Guard or Provost Marshall of Pharaoh, should become either a Prince, or Priest of On; but most improbable that so good and chaste a man as Joseph was, would take to wife the daughter of such a mother, as his wanton, and (many other waies) wicked Mistresse was: the first Potiphar was of the Citie Memphis, this of On.

Priest] (Exodus 18:1.) Or, Prince: the word is taken both wayes, because anciently both offices met together in one man, who was both Prince in the Family, and Priest in the Church; and for that (as some observe) it was the manner of Egypt, out of Philosophers to choose Priests, and out of Priests, Princes: but if this Potipherah were a Priest, he was an idolatrous Priest, and then Joseph would not for Religions sake accept of his daughter for a wife, it might be a fitter match for him if he were rather a civill Prince, then a Priest, and yet being an Idolater, though not a Master of Idolatrous mysteries (as the Priest was) it is questionable whether it were well done of him or no. In the generall it is not good, nor safe to be unequally yoked in respect of religion, whether heathenish, or hereticall; 2 Corinthians 6:14. since there want not wofull instances in some who of the stronger sex, and wiser sort have been drawn by the weaker to side with the worsr part; and so, though with hope, and purpose haply to winne others, have lost themselves; if then it were not some onset of unavoidable necessitie, or that Joseph had not especiall direction from God in his marriage (as in other things he had) the act was ill in him; and if the case were such, that he could make no better a choyce, or were dispensed with for it by Divine instinct, the example as rare, or extraordinary, is not to be drawne into a rule, nor can be lawfull where the reasons are not alike, because of the expresse prohibition thereof, Exodus 34:12. Deuteronomy 7. vers. 3, 4. 1 Kings 11:1. Nehemiah 13:26. Exodus 34:15-16. 2 Corinthians 6:14. and the great perill thereby, 1 Kings 11:1. Nehemiah 13:26. Exodus 34:15-16.

of On] A Citie of Egypt (called also Aven, Ezek. Chap. 30. vers. 17.) in circuit about a hundred and fourtie furlongs, more usually called by the Greek name, Heliopolis, (which by interpretation is the Citie of the Sunne) then On, or Aven; and in latter times the more common name is Damiata.

Genesis 41:46

thirtie yeares old] His age is mentioned to shew that his great prudence proceeded rather of revelation from God, then of experience in the world; and also to note that he suffered imprisonment, and exile twelve yeares and more, that is, foureteene at the most, if when he was sold into Egypt at the seventeenth yeere of his age we reckon the seventeenth but current or new begun, and account this thirtieth not for new begun but for compleat, and ended. On the age of Joseph divers observe that it is an age of ripenesse for publique imployment, for at that age David began his reigne, 2 Samuel 5:4. Ezekiel his Prophesie, Ezekiel 1:1. John Baptist and Christ their Evangelicall ministery, Luke 3:23. the Levites their service in the Tabernacle, Numbers 4:3. which should admonish those that are about that age, or above it, to extend their thoughts beyond their owne particular interests, and to set them on worke, some way to promote the publike good.

when he stood] By this phrase in Scripture is understood a serviceable attendance, as Daniel 1:19. 1 Samuel 16:21. as to be ready at hand to receive commands, and to goe presently to put them in execution.

Genesis 41:47

by handfuls] Or, heapes. viz. from one graine so many as would fill the hand, or make an heape; by which speech is meant a very great increase.

Genesis 41:48

gathered—the food] That is, the corne principally, not other fruits in generall for of many there was no great need, and many would not keepe.

Genesis 41:49

untill he left numbring] He laid up the provision by rule, and proportion, and reduced the Barnes, and Bayes of building to number, with the quantitie of corne contained in them; and when he had sufficiently provided for the publique supply of Egypt, he laid up afterward without any such exact account, as before he used.

Genesis 41:50

Priest of On] See Annot. on vers. 45.

Genesis 41:51

hath made me forget] It is thought by some that notwithstanding his fathers house was the true Church of God, yet the company of the wicked, or prosperitie caused him to forget it. But that he did not altogether forget his fathers house is plaine, because he maketh mention of it; this forgetfulnesse then is to be referred to the toyle he endured (for that he expresly speaketh of) and to that which was offensive to him in his fathers house; which yet he needed not to forget, but so farre as not to think of it by way of offence, (as God may be said to forget or not to remember mans sinne) or in a sense of affliction as before is premised, Isaiah 65:16. And whereas he continued divers yeares in Egypt, some principall part whereof (as the Citie of Memphis) was but about fiftie miles distant from Hebron, where was his fathers family, and his father heard not from him all the while, untill he sent for him into Egypt, it may be thought he failed somewhat, if not in his faith, yet in his filiall affection; but though Joseph made not himselfe knowne unto them, he might send privately to them, and be informed of their welfare though they knew not from whom the inquirie came; and for concealement of himselfe so long from them, he might doe it as foreseeing a fitter opportunitie to reveale himselfe unto them afterwards but certainly Gods providence disposed of his discovery so, as that it fell upon the fittest season; and if Joseph were somewhat faultie towards his best friends, it is no marvell, since he had his infirmities as a man, and might have the more failings as a Courtier, especially his condition being so strangely changed, and his favour and honour, and power so great with a King, and people who had the Hebrews his naturall kindred, and Countrey men, in extreme disdaine.

Genesis 41:54

And the seven yeares of dearth began] The seven yeares of plenty were now fully ended, the seven yeares of famine presently followed; which may warn s in times of plenty to think of want that may come after, and to take heed we doe not hasten it by a wanton wastfulnesse of Gods good creatures, nor by unthankfulnesse to him that giveth them.

as Joseph had said] Divine predictions never faile of full effect.

dearth was in all lands] That is, in all those lands that were neere to Egypt, as Phenice, Canaan, Syria, and Arabia, which are next in situation to it, and border upon it, not in all without exception: as Caesar is said to taxe all the world, Luke 2:1. which Taxe extended not beyond the bounds of the Romane Empire.

there was bread] That is, corne laid up in severall Cities, so as with conveniencie to furnish the whole Land.

Genesis 41:55

famished] That is, vehemently hungred, he private stock of provision now being spent.

cried to Pharaoh] Though it were knowne to the people that Joseph was appointed both to lay up, and lay out the provision made out of the seven years of plenty, yet many of them came unto the King; and it may be the more, because Joseph was a stranger borne, and of that Nation which the Egyptians had in great abomination; and because Pharaoh was (as a common father) to see to the safetie and succour of all his people; therefore in the famine of Samaria a woman called upon the King for helpe, 2 Kings 6:26.

Genesis 41:56

all the face of the earth] Which words are to be limited, as vers. 54. See the Annot. there.

Genesis 41:57

all countreys] See Annot. on vers. 54.

all lands] See Annot. on vers. 54.