14. Then Pharaoh sent and called Joseph. We see in the person of a proud king, as in a glass, what necessity can effect. They whose circumstances are happy and prosperous will scarcely condescend to hear those whom they esteem true prophets, still less will they listen to strangers. Wherefore it was necessary that the obstinacy of Pharaoh should be first subdued, in order that he might send for Joseph, and accept him as his master and instructor. The same kind of preparation is also necessary even for the elect; because they never become docile until the pride of the flesh is laid low. Whenever, therefore, we are cast into grievous troubles, which keep us in perplexity and anxiety, let us know that God, in this manner, is accomplishing his design of rendering us obedient to himself. When Moses relates that Joseph, before he came into the presence of the king, changed his garments, we may hence conjecture that his clothing was mean. To the same point, what is added respecting his “shaving himself,” ought, in my opinion, to be referred: for since Egypt was a nations of effeminate delicacy, it is probable that they, being studious of neatness and elegance, rather nourished their hair than otherwise. (156) But as Joseph put off his squalid raiment, so, that he might have no remaining cause of shame, he is shaved. Let us know, then, that the servant of God lay in filth even to the day of his deliverance.
(156) This conjecture of Calvin’s is erroneous. “ Herodotus mentions it among the distinguishing pecularities of the Egyptians, that they commonly were shaved, but in mourning they allowed the beard to grow. The sculptures also agree with this representation. ‘So particular,’ says Wilkinson, ‘were they on this point, that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.’” — Egypt and the Books of Moses, p. 30. — Ed.