VW-Edition Bible (2010)

1Then it came to pass, at the end of two years of days, that Pharaoh was dreaming: And behold, he was standing by the river. 2And behold, there came up out of the river seven cows, fine looking and fat of flesh; and they fed in the marshes. 3And behold, seven other cows came up after them out of the river, bad looking and thin of flesh, and stood by the other cows on the bank of the river. 4And the bad looking and thin-fleshed cows ate up the seven fine looking and fat cows. So Pharaoh awoke. 5And he went to sleep and dreamed a second time; and behold, seven heads of grain came up on one stalk, plump and good. 6And behold, seven thin heads, scorched by the east wind, sprouted up after them. 7And the seven thin heads devoured the seven plump and full heads. And Pharaoh awoke, and lo, it was a dream.  8And it came to pass in the morning that his spirit was troubled, and he sent and summoned all the astrologers of Egypt and all its wise men. And Pharaoh told them his dreams, but there was no one who could interpret them for Pharaoh. 9Then the chief cupbearer spoke to Pharaoh, saying: I remember my offenses this day. 10When Pharaoh was angry with his servants, and put me into custody in the house of the captain of the guard, both me and the chief baker, 11we each dreamed a dream in one night, he and I. Each of us dreamed according to the interpretation of his dream. 12And there was a Hebrew lad with us there, a servant of the captain of the guard. And we told him, and he interpreted our dreams for us; to each man he interpreted according to his dream. 13And it came to pass, just as he interpreted for us, so it happened. He restored me to my office, and he hanged him. 14Then Pharaoh sent and summoned Joseph, and they rushed him out of the dungeon; and he shaved, changed his clothing, and came in to Pharaoh. 15And Pharaoh said to Joseph, I have dreamed a dream, and there is no one who can interpret it. But I have heard it said of you that you can understand a dream, to interpret it. 16And Joseph answered Pharaoh, saying, It is someone besides me. God will give Pharaoh an answer of peace. 17And Pharaoh said to Joseph: Behold, in my dream I stood on the bank of the river. 18And behold, seven cows came up out of the river, fat of flesh and fine looking; and they fed in the marshes. 19And behold, seven other cows came up after them, poor and very bad looking and thin of flesh, such badness as I have never seen in all the land of Egypt. 20And the thin and bad cows ate up the first seven fat cows. 21And when they had entered their stomachs, it would not have been known that they had entered their stomachs, for they looked just as bad as at the beginning. So I awoke. 22Also I saw in my dream, and behold, seven heads of grain came up on one stalk, full and good. 23And behold, seven heads, withered, thin, and scorched by the east wind, sprouted up after them. 24And the thin heads devoured the seven good heads. And I told this to the astrologers, but no one could explain it to me. 25And Joseph said to Pharaoh, The dreams of Pharaoh are one; God has shown Pharaoh what He is about to do: 26The seven good cows are seven years, and the seven good heads are seven years; the dreams are one. 27And the seven thin and bad cows which came up after them are seven years; and the seven empty heads scorched by the east wind are seven years of famine. 28This is the word which I have spoken to Pharaoh: God has shown Pharaoh what He is about to do. 29Behold, seven years of great plenty are coming throughout all the land of Egypt; 30and after them seven years of famine will arise, and all the plenty will be forgotten in the land of Egypt; and the famine will deplete the land. 31And the plenty will not be perceived in the land because of the famine following after, for it will be very severe. 32And the dream was repeated unto Pharaoh twice because the thing is determined by God, and God will shortly bring it to pass. 33Now therefore, let Pharaoh look for a discerning and wise man, and set him over the land of Egypt. 34Let Pharaoh do this, and let him appoint deputies over the land, to collect one-fifth of the produce of the land of Egypt during the seven years of plenty. 35And let them gather all the food of those good years that are coming, and store up grain for food in the cities under the hand of Pharaoh, and let them guard it. 36And that food shall be as a reserve for the land for the seven years of famine which shall be in the land of Egypt, that the land may not perish during the famine. 37And the word was good in the eyes of Pharaoh and in the eyes of all his servants. 38And Pharaoh said to his servants, Can we find such a one as this, a man in whom is the Spirit of God? 39And Pharaoh said to Joseph, Inasmuch as God has made all this known to you, there is no one as discerning and wise as you. 40You shall be over my house, and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you. 41And Pharaoh said to Joseph, Behold, I have set you over all the land of Egypt. 42And Pharaoh took his signet ring off his hand and put it on Joseph's hand; and he clothed him in garments of fine linen and put a gold chain around his neck. 43And he made him ride in the second chariot which he had; and they cried out before him, Bow the knee! So he set him over all the land of Egypt. 44And Pharaoh also said to Joseph, I am Pharaoh, and without you no man may lift his hand or foot in all the land of Egypt. 45And Pharaoh called Joseph's name Zaphnath-Paaneah. And he gave him as a wife Asenath, the daughter of Poti-Pherah priest of On. So Joseph went out over all the land of Egypt. 46Joseph 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 years of plenty the land 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; he laid up in every city the food of the fields which surrounded them. 49And Joseph gathered very much grain, as the sand of the sea, until he stopped counting, for it was without number. 50And unto Joseph were born two sons before the years of famine came, whom Asenath, the daughter of Poti-Pherah priest of On, bore to him. 51And Joseph called the name of the firstborn Manasseh: For God has made me forget all my toil and all my father's house. 52And the name of the second he called Ephraim: For God has caused me to be fruitful in the land of my affliction. 53And the seven years of plenty which were in the land of Egypt ended, 54and the seven years of famine began to come, as Joseph had said. And the famine was in all lands, but in all the land of Egypt there was bread. 55And when all the land of Egypt was hungry, the people cried out to Pharaoh for bread. And Pharaoh said to all the Egyptians, Go to Joseph; whatever he says to you, do. 56And the famine was over all the face of the earth, and Joseph opened all the storehouses and sold to the Egyptians. And the famine became severe in the land of Egypt. 57And all earth came to Joseph in Egypt to buy, because the famine was severe in all the earth.


Matthew Henry - Complete Commentary
 1   Observe, 1. The delay of Joseph's enlargement. It was not till the end of two full years (Gen 41:1); 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, Pss 105:19. 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 2:3), 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, Qoh 5:7. 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, Gen 41:8. 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, 1Cor 2:13, 1Cor 2:14. Compare with this story, Dan 2:27; Dan 4:7; Dan 5:8. Joseph's own dreams were the occasion of his troubles, and now Pharaoh's dreams were the occasion of his enlargement.

 9   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 (Gen 41:9): 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 (Gen 40:15), 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 3:26. 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, Gen 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, Pss 126:1. Pharaoh immediately, without enquiring who or whence he was, tells him his business, that he expected he should interpret his dream, Gen 41:15. To which, Joseph makes him a very modest decent reply, (Gen 41:16), 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.

 17   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 14:18, 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, Gen 41:32. Thus God has often shown the immutability of his counsel by two immutable things, Hebre 6:17, Hebre 6:18. 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 tomorrow shall be as this day, next year as this, and much more abundant, Isa 56:12. 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, Qoh 7:14. 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 product 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 16:18. 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, Gen 41:29-Gen 41:31. Meat for the belly, and the belly for meats, but God shall destroy both it and them, 1Cor 6:13. There is bread which endures to everlasting life, which shall not be forgotten, and which it is worth while to labour for, John 6:27. Those that make the things of this world their good things will find but little pleasure in remembering that they have received them, Luke 16:25. 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.

 33   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 6:6-Prov 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, Gen 41:33. 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 (Pss 105:22) that he taught the senators wisdom. Hence we may justly infer with Solomon (Qoh 4:13), 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, Gen 41:38. He is a nonsuch for prudence: There is none so discreet and wise as thou art, Gen 41:39. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning light, Pss 37:6. 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 (Gen 41:41); without thee shall no man life up his hand or foot (Gen 41:44); all the affairs of the kingdom must pass through his hand. Nay (Gen 41:40), 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 (Gen 41:44), I am Pharaoh. When the proposal was made that there should be a corn-master-general nominated, it is said (Gen 41:37), 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 (Gen 49:23), as Daniel, Dan 6:4. 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, Zaphnathpaaneah - 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 1:18), 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 minsters is to cry before him, Bow the knee; kiss the Son.

 46   Observe here, I. The building of Joseph's family in the birth of two sons, Manasseh and Ephraim, Gen 41:50-Gen 41:52. 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 11:16. 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 (Gen 41:47), and, at length, they were ended, Gen 41:53. 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 21:12), the plenty and also the famine. The seven years of dearth began to come, Gen 41:54. 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, Qoh 7:14. 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, Pss 107:34. 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, Gen 41:48, Gen 41:49. 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 (2Kgs 6:26), 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 11:26. And let the price be determined by that golden rule of justice, to do as we would be done by.