EXPOSITION
And Joseph was thirty years old when he stood before Pharaoh king of Egypt—literally, a son of thirty years in his standing before Pharaoh. If, therefore, he had been three years in prison (Genesis 40:4; Genesis 41:1), he must have served for ten years in the house of Potiphar. And Joseph went out from the presence of Pharaoh (in the performance of his official duties), and went throughout all the land of Egypt—super-intending the district overseers.
And in the seven plenteous years the earth brought forth by handfuls (i.e. abundantly). And he (Joseph, through his subordinates) gathered up all the food (i.e. all the portions levied) of the seven years, which were in the land of Egypt, and laid up the food in the cities:—men bringing corn into granaries appear upon the monuments at Beni-hassan—the food of the field, which was round about every city (literally, the food of the field of the city, which was in its environs), laid he up in the same (literally, in the midst of it).
And Joseph gathered (or heaped up) corn as the sand of the sea,—an image of great abundance (cf. Genesis 32:12)—very much, until he left numbering (i.e. writing, or keeping a record of the number of bushels); for it was without number. "In a tomb at Eilethya a man is represented whose business it evidently was to take account of the number of bushels. Which another man, acting under him, measures. The inscription is as follows "The writer or registrar of bushels—Thutnofre,".
And unto Joseph wore born two sons before the years of famine came, (literally, before the coming of the gears of famine), which Asenath the daughter of Poti-pherah priest of On bare unto him. And Joseph called, the name of the firstborn Manasseh ("Forgetting," from nashah, to forget): For God (Elohim; Joseph not at the moment thinking of his son's birth in its relations to the theocratic kingdom, but simply in its connection with the overruling providence of God which had been so signally illustrated in his elevation, from a position of obscurity in Canaan to such conspicuous honor in the land of the Pharaohs), said he, hath made me forget all my toil, and all my father's house. Not absolutely (Calvin, who censures Joseph on this account, vix tamen in totem potest excusari oblivio paternae domus), as events subsequently proved, but relatively, the pressure of his former affliction being relieved by his present happiness, and the loss of his father's house in some degree compensated by the building of a house for himself.
And the name of the second called he Ephraim:—"Double Fruitfulness" (Keil), "Double Land" (Gesenius), "Fruit." (Furst)—For God (Elohim) hath caused me to be fruitful in the land of my affliction. This language shows that Joseph had not quite forgotten "all his toil."
And the seven years of plenteousness, that was in the land of Egypt, were ended. And the seven years of dearth began to come,—the most complete parallel to Joseph's famine was that which occurred in A.D. 1064-1071, in the reign of Fatimee Khaleefeh, El-Mustansir-bilh, when the people ate corpses and animals that died of themselves; when a dog was sold for five, a cat for three, and a bushel of wheat for twenty, deenars (vide Smith's 'Bib. Dict.,' art. Famine)—according as Joseph had said (thus confirming Joseph's character as a prophet): and the dearth was in all lands;—i.e. in all the adjoining countries, and notably in Palestine (vide Genesis 42:1, Genesis 42:2)—but in all the land of Egypt there was bread.
And when (literally, and) all the land of Egypt was famished (literally, and), the people cried to Pharaoh for bread:—cf. the famine in Samaria (2 Kings 6:26)—and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith So you, do.
And the famine was over all the face of the earth (vide supra, Genesis 41:54): And Joseph opened all the storehouses,—literally, all wherein was, i.e. all the magazines that had grain in them. The granaries of Egypt are represented on the monuments. "In the tomb of Amenemha at Beni-hassan there is the painting of a great storehouse, before whose door lies a great heap of grain already winnowed. Near by stands the bushel with which it is measured, and the registrar who takes the account"—and sold unto the Egyptians (cf. Proverbs 2:1-20);—and the famine waxed sore (literally, became strong) in the land of Egypt. A remarkable inscription from the tomb at Eileythia of Barn, which Brugsch assigns to the latter part of the seventeenth dynasty, mentions a dearth of several years in Egypt ("A famine having broken out during many years, I gave corn to the town during each famine"), which that distinguished Egyptologer identifies with the famine of Joseph under Apophis, the shepherd king (vide ' Encyclopedia Britannica,' ninth edition, art. Egypt); but, this, according to Bunsen ('Egypt's Place, 3:334), is rather to be detected in a dearth of several years which occurred in the time of Osirtasen I; and which is mentioned in an inscription at Beni-hassan, recording the fact that during its prevalence food was supplied by Amenee, the governor of a district of Upper Egypt (Smith's' Dict.,' art. Joseph). The character of Chnumhotep (a near relative and favorite of Osirtasen I; and his immediate successor), and the recorded events of his government, as described in the Beni-hassan monuments, also remind one of Joseph:—"he (i.e. Chnumhotep) injured no little child; he oppressed no widow; he detained for his own purpose no fisherman; took from his work no shepherd; no overseer's men were taken. There was no beggar in his days; no one starved in his time. When years of famine occurred he ploughed all the lands of the district, producing abundant food; no one starved in it; he treated the widow as a woman with a husband to protect her". And all countries (i.e. people from all the adjoining lands) came into Egypt to Joseph for to buy corn; because the famine was so sore in all lands.
HOMILETICS
Joseph on the second throne in Egypt.
I. DURING THE SEVEN YEARS OF PLENTY.
1. His mature manhood (Genesis 41:46). Thirteen years had elapsed since his brethren had sold him at Dothan, and during the interval what a checkered life had be experienced! Carried into Egypt by the spice caravan of the Midianitish traders, he had been sold a second time as a slave. Ten years had he served as a bondman, first as a valet to the provost marshal of the slaughterers, and then as overseer of the great man's household. Three years more he had spent in prison, having been incarcerated on a charge of which he was entirely innocent. And now, at the age of thirty, he is the wisest and the greatest man in Egypt. God has strange ways of developing the talents, maturing the experience, and advancing the honor of his sons. The case of Joseph is a signal illustration of the beneficial uses of adversity, and shows that the true road to success in life, to the acquisition of wisdom, or of power, or of wealth, or of fame, or of all combined, often lies through early hardships and trials, disasters and defeats.
2. His political activity (Genesis 41:46-1). As grand vizier of the empire, Joseph's labors during this period must have been many and laborious: surveying the corn-producing land of the country, and dividing it for purposes of taxation into districts, appointing overseers in every district, erecting granaries or government stores in every city of any size or importance, and generally superintending in every corner of the empire the work of uplifting the fifth part of the superabundant harvests of those precious years when the earth brought forth by handfuls. The result was, that by the close of this period the Egyptian government had collected corn as the sand of the sea, very much, and without number.
3. His domestic prosperity (Genesis 41:50). On the name of Joseph's wife, and the questions connected with the subject of her marriage with Joseph, the Exposition under Genesis 41:45 may be consulted. That the marriage itself was approved by God there is no sufficient reason to doubt, and that it was a marriage of affection may be inferred from the sentiments expressed by Joseph on the occasion of his sons' births. The birth of his children also was interpreted by him to be a mark of Divine favor. What a signal reward for the fidelity and purity of Joseph's behavior in the house of Potiphar three years before! Had Joseph at that time left the straight path of virtue, where had been his advancement and felicity now? Even in this life God puts a premium in the long run on a life of purity.
4. His personal piety (Genesis 41:51, Genesis 41:52). To some indeed Joseph's language on the birth of Manasseh appears somewhat hard to reconcile at least with true filial piety. Why did not Joseph, on reaching his exalted station in Egypt, at once communicate with his father? Was this a just or generous reward for what he had experienced of the old man's parental affection, and, what he must have still felt assured of, the old man's sorrow for his imagined death? Yet Joseph talks as if he had forgotten his father's house, as well as all his toil, in the splendor of his fame and the exuberance of his happiness in Egypt. But that these words are not to be interpreted literally becomes apparent, not alone from the pathetic meeting with his brethren and his father, soon to be described, but also from the statement which he makes upon the birth of Ephraim, in which he still characterizes Egypt as the land of his affliction. That Joseph did not at once declare his parentage and send a message home to Hebron may be explained by many reasons without resorting to the hypothesis that "Joseph was still unable to attain perfect calm and cherish sentiments of love and forgiveness" towards his brethren (Kurtz): as, e.g; the comparative insecurity that must have attended his position in Egypt until the years of famine came, an unwillingness prematurely to reveal to his father the full depth of wickedness of which his brethren had been guilty, a secret impression made upon his mind by God that the time of disclosure was not yet, At all events Joseph's conduct in this matter discovers nothing essentially inconsistent with a piety which shines out conspicuously in the grateful recognition of the hand of God in turning for him the shadow of death into the morning.
II. DURING THE SEVEN YEARS OF DEARTH.
1. His reputation as a prophet fully confirmed (verses 53, 54). God is always careful to maintain the honor of his own prophets. Whatever message he transmits to the world or the Church through a messenger of his sending, he will in due time see to its fulfillment. No true ambassador of heaven need entertain the slightest apprehensions as to the failure of the words which God provides for him to speak. If he is not always, like Samuel, established as a prophet of the Lord at the beginning of his ministry (1 Samuel 3:20), his claim to that distinction will in due course be made good by the exact accomplishment of what God has through his lips foretold.
2. His sagacity as at, administrator clearly established (verse 55). If Pharaoh had any doubts as to the wisdom of Joseph's proposal during the seven years of plenty, assuredly he had tone now. With a famishing population all around him, what could Pharaoh have done, how averted the destruction of his people, and possibly the overthrow of his own dynasty, if it had not been for the prudent forethought of Joseph? Happy are the kings who have wise men in their kingdoms, and who, when they have them, can trust them.
3. His work as a savior hopefully begun (verse 56). If it be asked why Joseph did not gratuitously distribute Pharaoh's corn among the perishing multitudes, the reply is obvious.
(1) In all probability the grain had been previously purchased from the people.
(2) The people had been warned of the impending calamity, and might have exercised a little of the forethought of Joseph, and by care and economy provided for the day of want.
(3) To have given the corn gratuitously would have resulted in a too lavish distribution, and for the most part to the greedy and the prodigal rather than to the really necessitous.
(4) By affixing to it a price the people were encouraged as long as possible to practice frugality and preserve independence. Wise governors will be slow in making paupers of their subjects. This is one of the dangers connected with the Poor Law Administration in our own land.
(5) It enabled Joseph by a judicious husbanding of resources to extend the circle of relief to the starving populations of other countries who came to him to purchase corn.
Learn—
1. The sin of national wastefulness.
2. The value of a wise statesman.
3. The compatibility of piety with both personal greatness and political activity.
4. The propriety of setting mercies over against misfortunes.
5. The proper end of all government and legislation—the happiness and safety of the people.
6. The true duty of a monarch—to sympathize with and direct his subjects.
7. The legitimate ambition for a nation—to be an object of attraction for good to surrounding countries.
HOMILIES BY F. HASTINGS
Destitution and abundance.
"And the dearth was in all lands; but in all the land of Egypt there was bread." The time of harvest is, of all periods of the year, the most important. It is the point to which all previous operations of the cultivator have tended. He knows how much depends on the weather and God's mercy. Having done all he can, he has to wait, and the harvest-time determines results. Those who are not engaged in agriculture are concerned in a harvest. Suppose there were none; non-producers must starve, Dwelling in great towns and cities, many who are engaged in traffic or manufacture may easily overlook harvest-time, and forget their dependence on God for daily bread. They see not the sown fields, they watch not the springing blade, they seize not the sharp sickle, they join not in piling up the pointed stacks, and are therefore likely to forget dependence on God. It is well that God forgets us not. He has ever kept his promise—"So long as the earth remaineth," &c. No year has passed without harvest-time being stinted in some land. Think over the contrast given in the text.
I. GENERAL DISTRESS. "The dearth was in all lands," i.e. all the lands then known to be peopled by the descendants of Noah. Their harvests had failed. Rain excessive, or drought prolonged, had ruined their crops. For several years there seems to have been disappointment. Not only did the husbandmen suffer, but those who could not toil. Dearth engenders disease, despair, death. See 2Ki 6:24 -40, to what straits famine will reduce people. Even mothers consent together to eat their own offspring. In the lamentations of Jeremiah there is a description of the fearful consequences of famine, leading men to say, "Then was our skin black like an oven, because of the terrible famine." How painful must it be to have scanty platters and empty barns; for parents to have children clinging to the skirts of their garments, crying, "Give, oh, give bread," and to have none wherewith to satisfy them I We see the effect of famine on one family in the East. Jacob's sons "looked on one another, and were sad." Their looks were despairing. They had money, flocks, and herds, but no bread. They could not eat their money, and to have lived on their starving flocks alone would engender disease of frightful character. Many had not even flocks to fall back upon, and the dearth was in all lands. How men at such a time must have looked longingly at the heavens, and prayed that God would send them bread I Sometimes such seasons of trial are sent that men may be reminded of the dependence on God. To have a moral and spiritual dearth is worse than to have outward destitution. The spiritual is more important than the physical. A more terrible death than all is that where there is a lack of a knowledge of God and his love, and of hearing the word of the Lord.
II. EXCEPTIONAL ABUNDANCE. But for this plentifulness in Egypt the whole race might have perished. There were several reasons for the abundance in Egypt.
1. God arranged it by that wondrous overflowing of the Nile. A difference in the rising a few feet makes all the difference as to the crops. Even at this date, so do the crops of Egypt affect the markets of the world, that the rising of the Nile is watched, and the height attained telegraphed to all parts. God, at the period referred to, had given seven years of plenty, followed by seven years of dearth; but such had been the previous abundance, owing to the overflow of the river, that in the terrible time of dearth there was abundance of bread in Egypt.
2. The foresight and energy of one man had led to the husbanding of resources and storing of excessive crops.
3. Divine revelation caused Joseph to act. He could not have known of the impending danger unless it had been revealed. He had faith in God when in prison, and main-rained it when he became the governor of Egypt. Indeed that faith shone as brightly when he was the approved of Pharaoh as when he was the slave of Potiphar and the object of passion's hate. His faith was rewarded when he was able to save multitudes from starving. What a contrast is presented in the text! Dearth of many lands, abundance in one. Such contrasts are often seen. On one side of the ocean there may have been an abundant harvest, on the other side but scanty crops. The world is full of contrasts. Here is a wedding; there is a funeral. In one family is love, thoughtfulness, harmony, and in that—perhaps separated only by the thin partition of hasty builders—bickering, jealousy, and hastiness of temper. Here sobriety, providence, and religion reign; there nothing but indigence, drunkenness, and utter neglect of the claims of God. In one country is peace, activity in all its branches of industry, commercial confidence, progress-in education and art, thoughtfulness for the untaught and criminal classes, and higher appreciation of the sacredness of life; in another depression, mistrust, plotting of adventurers, rule of the conscienceless, national faithlessness, and the spreading pall of desolation. Forceful is the contrast presented by nations under the influence of a simple Christianity and those enslaved by superstition, as Spain or Austria; or paralyzed by fatalism, as Turkey and Asia Minor; or darkened by idolatry, as India, China, Africa, and some of the islands of the seas. And such contrasts are seen in individuals. There walks one whose soul has no light, no hope, no peace; here one who knows he is pardoned, and is sure of acceptance by Christ. At death what a contrast! See one dying shrinking, doubting, fearing, grasping at any straw of comfort; another rejoicing that he is soon to enter and tread the streets of the New Jerusalem. Let all be prepared for such a change. Seek Christ, who is the "Bread of life," the Savior of our souls. Lack of appetite and numbness may come from excessive exhaustion. Hunger and thirst after righteousness, and be not like a lady who once said, "Sir, I have been so long without religion that I have, I fear, now no desire for it." If we come to Christ he will receive us readily. Joseph was glad to receive and help his brethren. So will Christ supply all our need out of the treasures of his rich grace. Remember, that if the need of other nations tested the charity of Egypt, so the need of souls is to test our earnestness. If we have found the riches in Christ, we are to seek to bless others. If little time remains to some of us in which to do much for Christ, let us act as those who, having much to write and little space, crowd the letters and words the closer. Let us be earnest as the husbandman, who, seeing winter coming apace, hastens in the few fine days remaining to garner his crops. Alas, many of our doings will have to stand useless, like earless, rotten sheaves, blackening dreary fields.—H.