Pharaoh dreamed. Genesis 41:1-8 Pharaoh's dream T. H. Leale I. THAT APPARENTLY INSIGNIFICANT EVENTS MAY OFTEN GROW INTO AN IMPORTANT PART OF THE WORLD'S HISTORY. II. THAT GOD CHOOSES THE INSTRUMENTS OF REVELATION ACCORDING TO HIS OWN GOOD PLEASURE. III. THAT GOD CAN SUDDENLY ARREST THE ATTENTION OF THOSE WHO ARE THE FARTHEST REMOVED FROM EVERY EARTHLY FEAR. ( T. H. Leale ) Pharaoh's dream and its interpretation F. W. Robertson, M. A. I. THE SUMMONING OF JOSEPH TO INTERPRET PHARAOH'S DREAM. 1. The long waiting of Joseph before he attained his emancipation. 2. The wisdom of this delay in respect of Joseph's circumstances. 3. Pharaoh's prophetic dream. 4. The chief butler's forgetfulness. II. THE INTERPRETATION OF THE DREAM. 1. The graceful way in which Joseph refers all to God. 2. Joseph's calmness, produced by the consciousness of God's presence. 3. Joseph's plan in the interpretation of the dream. It was simply a providential foresight for the future. ( F. W. Robertson, M. A. ) The dream of Pharaoh Homilist. 1. The dream was formed of elements with which the dreamer was somewhat familiar. 2. The dream was a Divine communication to the mind of a heathen. 3. The dream brought trouble into the heart of a monarch. 4. The dream could only be interpreted by a devout Theist. I. THE REVOLUTIONS OF PROVIDENCE. Alternations mark the earthly history of the human world. 1. They tend to promote our spiritual discipline. 2. They remind us of the activity of God. 3. They tend to inspire us with a sense of our dependence upon Him. 4. This method tends, moreover, to give a meaning to the Bible. 5. This method often prepares the mind to receive the truths of the Bible. II. THE ADVANTAGES OF WISDOM. 1. It invested Joseph with a chastened humility of soul. 2. It enabled Joseph to solve the distressing inquiries of the monarch. 3. It exalted Joseph to supremacy in the kingdom. III. THE DUTY OF RULERS. They should be — 1. Philanthropic. 2. Forecasting. 3. Economical.Lessons: 1. How great is the Governor of the world. 2. How worthless the world is without religion. 3. How important to be in fellowship with the great God. ( Homilist. ) An episode in a nation's history J. Dickerson Davies, M. A. Imperfect as human monarchs are, and sometimes corrupt, they are beneficial to society. A government must be very rotten if it is not better than anarchy. Hence, for the most part, God designs to act through kings, and permits them to be His ministers. God has a secret to make known to Egypt, viz., tidings of approaching scarcity; and since Pharaoh is on the throne, the communication shall be made to him. I. A MAN-MADE KING IS, AT THE BEST, IMPOTENT. 1. A dream is enough to terrify him. Yet is not this cowardly? Why should the great Pharaoh be alarmed by a night-vision? Has he not an enormous army at his back? Ah, verily, there is another Power, active, mightier, more august, hedging him on every side! What if this strange Power should be unfriendly! No wonder that Pharaoh's knees tremble. He is like a fly upon the unseen mechanism of the universe. He is but a waif upon the stormy Atlantic. What is this all-surrounding Power? Possibly it may be God! 2. Further, he is a very dependent man. He cannot do without astrologers, magicians, butlers, and bakers. No; it would not do for the king to be independent. The temptation to play the tyrant would be irresistible. He is only one part of the social system, though it may be the most prominent. 3. The king is dependent upon the most obscure in his kingdom. On an imprisoned slave Pharaoh and all Egypt have to depend. Verily nobleness and worth may be found in the lowliest lot! II. THE RING IS AN ALLY OF GOD. 1. Joseph's first utterance was to acknowledge God. In substance he says, "I am powerless; God can meet the case." Hers was a great opportunity for ostentation, self-display. His bearing is calm, princely, royal. Of himself he can do nothing; but he has brought the true God into court, and "with God nothing is impossible." 2. This was an act of heroic faith. Joseph stood alone in that awestruck assembly. Magnates, officers, stewards, magicians, all were worshippers of Egypt's countless idols. To disparage the ancient idols, powerful for long ages, were perilous to a young man and a foreigner. III. THE REAL KING IS TRAINED IN ADVERSITY. 1. It is clear that Joseph was master of the situation. Etymologically, the word king means "the man that knows." It was this that made Elijah great and powerful in the face of idolatrous Israel. This gave Daniel sovereign influence in the Chaldean court. This made Luther a monarch among men. "Them that honour Me, I will honour." 2. For this royal position Joseph had been skilfully trained. IV. THE REAL KING IS SUPREME IN EVERY EMERGENCY. Most sailors can steer the ship in fine weather; it requires a real pilot to steer safely through a storm. Pharaoh might do well enough at the helm of affairs, so long as harvests were copious, and the nation was well fed. But in presence of a night-vision, Pharaoh lost his balance; in presence of a famine, Pharaoh was staggered. ( J. Dickerson Davies, M. A. ) Kine and corn F. J. Austin. I. THE VICISSITUDES OF LIFE. Prosperity and adversity succeed each other. Life generally is as variable as an April day. If a man has seven years of uninterrupted happiness, he must not expect that it will continue much longer. The most prosperous men are liable to surprises. Families that have for years been free from sickness or bereavemant may suddenly be overshadowed by the angel of death. Hopes may be blighted when they are near fulfilment, and pleasure may be followed by severe and protracted trial. II. THE OVER-RULING PROVIDENCE OF GOD. Whatever may be the opinions held by some, we say unhesitatingly that God has the affairs of all nations and of all men under His immediate control; that He gives or withholds, as seemeth good unto Him, but always in a way consistent with human freedom. And He invites our confidence. III. THE DUTY OF USING THE PRESENT WELL. Although we are not to be overanxious about the future, we are not to disregard it altogether. We cannot tell what demands may be made upon our resources. We must provide, as far as possible, against sickness and adversity. We must not ignore the claims of others. ( F. J. Austin. ) A perplexing dream G. Lawson, D. D. This dream will appear to many but a jumble of incoherent ideas, which no wise man would retain in his memory. What other man ever thought, even in a dream, of kine, or of ears of corn, eating one another? Yet it is certain that this dream came from God, and that it was an intimation of future events, of exceedingly important consequence, both to the Egyptian nation, and to all the neighboring nations, and even to the church of God. "God's ways are not as our ways," nor ought we to measure His providential administration by our own rules. He discovers His mind in the manner best fitted to serve His purpose. It was not the will of God that Pharaoh should understand his own dream, till it was explained by a heaven-taught interpreter. If the meaning had been so plain, that it could have been explained by the wise men of Egypt, the design for which it was sent to Pharaoh would not have been gained. It was for Joseph's sake, and for the sake of his father's house, that Pharaoh dreamed, and that his dream required such an interpreter as Joseph. There are dreams and visions recorded in many places of the Bible, that appear to our narrow minds as dark as this dream of Pharaoh. God hath His reasons for choosing to deliver many parts of his mind in dark figures, which we would need a Joseph to interpret. But to allege that any part of Scripture ought to have been plainer than it is, would be daringly presumptuous. Every part of it was dictated to the holy men of God by that wisdom which cannot err. Every censure of the Divine wisdom must he folly and blasphemy. The darkest portion of Scripture was not written in vain. ( G. Lawson, D. D. ) Importance attached to dreams M. M. Kalisch, Ph. D. It cannot be surprising that men in all ages and countries should have attached a great importance to dreams. When the functions of the soul seem fettered, and the images of the mind appear dissolved in floating phantoms, it was thought that the direct interference of the Deity alone could give strength and direction to the relaxed faculties; that if in such a state distinct and clearly circumscribed forms were perceived, they must have a higher tendency; and that their meaning is as mysterious as their origin is supernatural. Eastern nations especially, endowed as they are with a luxurious imagination, and carried away by a love of symbolism, searched the import of dreams with eager and serious anxiety. The Egyptians and Chaldeans were foremost in the cultivation of this branch of knowledge; they developed the explanation of dreams into a complete science; the interpreters of dreams were held in the most distinguished honour; they were regarded as being favoured with the highest order of wisdom, and even with divine inspiration; they surrounded the throne of the king, accompanied the expedition of the general, and often exercised a decisive influence in the most important deliberations. But the Greeks and Romans were not less scrupulous in this respect. That dreams come from Jupiter, is a maxim already pronounced by Homer; but they were considered significant only if occurring in the last third of the night, when dawn is near; persons in distress or difficulties slept in temples, in the hope of obtaining prophetic dreams which might indicate the means of rescue; men afflicted with illness especially resorted to this expedient, in the belief that AEsculapius would reveal to them the proper remedies; and Alexander the Great actually fancied he saw, in a dream, the herb which cured the wound of Ptolemy, his friend and relation. But how deeply the faith in the reality of dreams were rooted among the ancient nations is manifest from She views entertained by the Hebrews on this subject. Dreams grew in importance among the Hebrews in the course of centuries, and after the Babylonian captivity they were classified in a complete system; they were regarded either as auspicious or ominous; harassing or frightful visions were expiated by fasts and prayer; and Philo wrote an elaborate treatise, in two books, to prove that dreams are sent by God. It could not fail, that these decided notions, on a subject so vague and uncertain, caused serious abuses, chiefly from two sides; from weak-minded dreamers, who were often tortured by visionary misfortunes, and from cunning interpreters, who knew how to take advantages of such imbecility; but sometimes, also, from wicked schemers, who made real or pretended dreams the pretext of base and selfish plans; as Flavius Josephus did, when, by treachery and cowardice, he saved his life by passing over into the camp of the enemies. Jesus Sirach, therefore, though acknowledging that some dreams are sent by God, censured severely the folly of attributing weight to all; he impressed upon his readers that many dreams are idle and empty, like the wind and the shadow, a delusion to the fool, and a phantom of deceitful hope; just as Artabanus had, long before, said to king Xerxes: " The visions of dreams are not Divine; they most commonly hover around men respecting things which engaged their thoughts during the day"; although the superstition of his time is reflected in the legend which he narrated, how he yet was forced to acknowledge the awful sanctity of dreams. Nor has the interest in dreams ceased since that time; they have occupied the pen of many a modern psychologist; they have given rise to some of the most beautiful works, replete with profound thought and shrewd observation; and the peculiar mystery which surrounds those remarkable phenomena, too aerial to permit of the rigid analysis of the philosopher or the man of science, will always exercise an excusable charm over the human mind. ( M. M. Kalisch, Ph. D. ) I do remember my faults this day. Genesis 41:9-13 Pharaoh's butler Homilist. I. THE POWER OF MEMORY. "I do remember." Memory, a faculty of mind, wonderful, varies in its strength and exercise, accompanied by pains as well as pleasures. The effect depends upon the state of the soul, and on the character of the things remembered, whether good or evil, painful or pleasant (see Job 21:6 ; Psalm 63:6 ; Psalm 77:3 ; Psalm 137:1 ; Ezekiel 16:61 ; Ezekiel 20:43 ; Ephesians 2:11 ; Luke 16:25 ; Revelation 14:13 .) Beware. Do some evil deed, commit some wrong against your neighbour or your God; and, try as you will, you cannot quite forget. Memory may slumber for a while, but will some day awake. II. THE POWER OF ASSOCIATION. "This day." Why then? For two years all had seemingly been forgotten. Now chord of association touched: Pharaoh's dreams. This power is often appealed to in Scripture. Type, symbol, parable, all recognize, and receive much of their value from association. In the special case before us, behold the hand of God. The great designs of Providence are ripe for execution. Hence the butler is roused to action. It needs but a touch of association, and the long-forgotten promise is recalled. Joseph's release immediately follows. III. THE POWER OF CONSCIENCE. "My faults." Mark the power conscience: 1. In exciting a sense of personal blameworthiness. (1) Infidelity. (2) Ingratitude. 2. In exciting a feeling of painful remorse. (1) Shame. (2) Regret. (3) Atonement. ( Homilist. ) Faults remembered T. Kidd. I. WE ARE ALL CHARGEABLE WITH FAULTS ( Ecclesiastes 7:20 ; Romans 3:12 ; Psalm 19:12 ; Psalm 143:2 ; James 3:2 ; 1 John 1:8 ; Romans 3:23 ). Yet "did not the chief butler remember Joseph, but forgot him." It was forgetfulness most inexcusable; it was ingratitude most unkind I But what are our faults? We have offended, not the king of Egypt, but the King of kings, the King of heaven, the Greatest and Best of all beings. We have forgotten, not the son of Jacob, but the Son of God, the Lord of life and glory. II. WE ARE LIABLE TO FORGET OUR FAULTS. 1. The evidence of this. Men have convictions of sin, but they stifle them. 2. The causes of this. (1) Ignorance of the true nature and malignity of sin. (2) Partiality to self, strengthened by the deceitfulness of the heart. (3) The hurry of business. (4) Elevation in worldly circumstances. III. Various circumstances are adapted to REMIND US OF OUR FAULTS. 1. Providential occurrences. Some of these regard ourselves, the affliction of our persons, or our immediate connections. Other providential occurrences regard the condition of those about us: they strike our observation. We witness sometimes She difficulties in which others are involved; we think of what occasioned such difficulties, and are reminded of similar causes in ourselves, which might have produced similar effects. 2. The ministry of God's Word. IV. When we are reminded of our faults we should be ready to confess them ( 1 John 1:8, 9 ). What, then, have we to confess to God? What are the faults which "this day" we remember? We must go to Him with all our faults, with all our follies, and with all the iniquity of our sin. V. Confession of faults should always be attended with REAL AMENDMENT. ( T. Kidd. ) Pharaoh's butler Homiletic Review. There are some truths in this verse which I wish you to understand and remember. I shall name and illustrate five of these. I. THE POWER OF INGRATITUDE. Joseph's request to the butler, and the butler's reply. How easily he might have kept his promise I Have you been ungrateful to any one — parents, teachers, Jesus? If so, repent at once. II. THE POWER OF MEMORY. As the bridge spans the river, so the butler's memory went back over two years. He saw Joseph in prison and his broken promise. How kind God has been in giving us such a wonderful faculty! Use it well in connection with pure objects, good books, and godly persons. You will then have always excellent and instructive companions. III. THE POWER OF A SINGLE EVENT. What caused the butler to remember Joseph? The king's dream. How suggestive often are little things! A book, a portrait, a stone, a shoe. IV. THE POWER OF CONSCIENCE. The butler began to think about his faults. V. THE POWER OF INTERCESSION. The butler interceded with the king for Joseph. This led to Joseph's freedom and exaltation. Do not forget this. Act upon it. The good which you may secure for others in this way. ( Homiletic Review. ) Have you forgotten Him? No single power or faculty of man escaped damage at the Fall: while the affections were polluted, the will was made perverse, the judgment was shifted from its proper balance, and the memory lost much of its power and more of its integrity. Our memories, like ourselves, have done the things which they ought not to have done, and have left undone the things which they ought to have done, and there is no health in them. Among other things, it is not always easy to recollect our faults We have special and particular reasons for not wishing to be too often reminded of them. If, however, the grace of God has entered into a man he will pray that he may remember his faults, and he will ask grace that if he should forget any excellences which he once supposed he had, he may not forget his defects, his sins, his infirmities, and his transgressions, but may have them constantly before him, that he may be humbled by them and led to seek pardon for them and help to overcome them. I. We shall first call your attention to the BUTLER'S FAULTS, for his faults are ours, only ours are on a larger scale: "I do remember my faults this day." His particular fault was that he had forgotten Joseph; that, having promised to remember him when it should be well with him, he had altogether overlooked the circumstances which occurred in the prison, and had been enjoying himself, and leaving his friend to pine in obscurity. 1. Here, then, is the first fault — the butler had forgotten a friend. That is never a thing to be said in a man's praise. We ought to write the deeds of friendship as much as possible in marble; and that man is unworthy of esteem who can readily forget favours received. As I never shall forget when, at the foot of the Cross, I saw the interpretation of all my inward griefs; when I looked up and saw the flowing of my Saviour's precious blood, and had the great riddle all unriddled. My brethren, what a discovery was that when we learned the secret that we were to be saved not by what we were or were to be, but saved by what Christ had done for us I Happy day I we see Jesus as the cluster crushed until the heart's blood flows, and can by faith go in unto the King, with Jesus Christ's own precious blood and offer that, just as the butler stood before Pharaoh with the wine-cup in his hand, I bear a cup filled not with my blood, but His blood: not the blood from me as a cluster of the vine of earth, but the blood of Jesus as a cluster of heaven's own vintage, pouring out its precious floods to make glad the heart of God and man. 2. Here lies our fault: that we have forgotten all this — not forgotten the fact, but forgotten to love Him who gave us that soul-comforting, heart-cheering interpretation. 3. We have not, however, quite done with the case of the butler and Joseph. The request which Joseph made of the butler was a very natural one. He said, "Think of me when it is well with thee." He asked no hard, difficult, exacting favour, but simply, "Think of me, and speak to Pharaoh." What the Saviour asks of us, His servants, is most natural and most simple, and quite as much for our good as it is for His glory. Among other things, He has said to all of you who love Him, "This do in remembrance of Me." 4. I have stated the butler's case, but I shall want to pause a minute or two over this head just to go into the reason of his fault. Why was it that he did not recollect Joseph? There is always a reason for everything, if we do but try to find out. He must have been swayed by one of the three reasons.(1) Perhaps the butler was naturally ungrateful. We do not know, but that may have been the case: he may have been a person who could receive unbounded favours without a due sense of obligation. I trust that is not our case in the fullest and most unmitigated sense, but I am afraid we must all plead guilty in a measure.(2) Perhaps, however, worldly care choked the memory. The chief butler had a great deal to do: he had many under-servants, and, having to wait in a palace, much care was required. He who serves a despot like the king of Egypt must be very particular in his service. It is very possible that the butler was so busy with his work and his gains, and looking after his fellow-servants and all that, that he forgot poor Joseph. Is it not very possible that this may be the case with us? We forget the Lord Jesus to whom we are bound by such ties, because our business is so large, our family so numerous, our cares so pressing, our bills and bonds so urgent, and even because perhaps our gains are so large.(3) I am half ashamed to have to say one thing more. I am afraid that the butler forgot Joseph out of pride; because he had grown such a great man, and Joseph was in prison. I do not suppose that this operates with many of you, but I have known it with some professed believers. When they were little in Israel, when they first professed to have found peace, oh how they acknowledged Jesus! But they got on in the world and prospered, and then they could not worship among those poor people who were good enough for them once — they now drive to a more fashionable place of worship, where the Lord Jesus is seldom heard of. They feel themselves bound to get into a higher class of society, as they call it, and the poor despised cause of Jesus is beneath them, forgetting, as they foolishly do, that the day will come when Christ's cause shall be uppermost; when the world shall go down and the faithful followers of the Lord Jesus shall 'be peers and princes even in this world, and reign with Him; He being King of kings and Lord of lords, and they sitting upon His throne and sharing in His royal dignity. I hope none of you have forgotten Christ because of that. II. The second point is this — WHAT CIRCUMSTANCES BROUGHT THE FAULT TO THE BUTLER'S MIND? The same circumstances which surround us this morning 1. First, he met with a person in the same condition as that in which he once was. King Pharaoh had dreamed a dream, and wished for an interpretation. Joseph could interpret; and the butler remembered his fault. Brothers and sisters in Christ, there are those in the world who are in the same state of mind as you were once in. They once loved sin and hated God, and were strangers and aliens from the commonwealth of Israel; but in some of them there has been the mysterious working of the Holy Spirit, and they have dreamed a dream. They are awakened, although not yet enlightened. Salvation is a riddle to them at present, and they want the interpretation. Do you not remember how the gospel was blessed to you? Do you not desire to send it to others? If you cannot preach yourself, will you not help me in my life-work of training others to preach Jesus? 2. The next thing that recalled the butler's thought was this: he saw that many means had been used to interpret Pharaoh's dream, but they had all failed. We read that Pharaoh sent for his wise men, but they could not interpret his dream. You are in a like case. Do not you feel a want, if you cannot go and preach yourselves, to help others to do so? 3. Then, again, if the butler could have known it, he had other motives for remembering Joseph. It was through Joseph that the whole land of Egypt was blessed. Joseph comes out of prison, and interprets the dream which God had given to the head of the state, and that interpretation preserved all Egypt, yea, and all other nations during seven years of dearth. Only Joseph could do it. Oh, brethren, you know that it is only Jesus who is the balm of Gilead, for the wounds of this poor dying world. You know that there is nothing which can bless our land, and all other lands, like the Cross of Jesus Christ. 4. Once more, surely the butler would have remembered Joseph had he known to what an exaltation Joseph would be brought. Think of the splendour which yet wilt surround our Lord Jesus I He shall come, beloved, He shall come in the chariots of salvation. The day draweth nigh when all things shall be put under Him. Kings shall yield their crowns to His superior sway, and whole sheaves of sceptres, plucked from tyrants' hands, shall be gathered beneath His arm. You by testifying of Him are promoting the extension of His kingdom, and doing the best that in you lies to gather together the scattered who are to be the jewels of His crown. III. In the "last place, I have some few things to say by way of COMMENDATION OF THE BUTLER'S REMEMBRANCE. It is a pity he forgot Joseph, but it is a great blessing that he did not always forget him. It is a sad thing that you and I should have done so little; it is a mercy that there is time left for us to do more. 1. I like the butler's remembrance, first of all, because it was very humbling to him. 2. I commend his remembrance for another thing, namely, that it was so personal. "I do remember my faults this day." What capital memories we have for treasuring up other people's faults, for once let us keep to ourselves. Let the confession begin with the minister. "I do remember my faults this day." 3. The best part of it, perhaps, was the practical nature of the confession. The moment he remembered his fault, he redressed it as far as he could, Now, dear friends, if you recollect your fault to the Lord Jesus, may you have grace not to fall into it again! If you have not spoken for Him, speak to-day. If you have not given to His cause, give now I If you have not devoted yourselves as you ought to have done to the promotion of His kingdom, do it now. ( C. H. Spurgeon . ) Confession of sin difficult Many years ago, a minister put up for the night with a man who was supposed to possess but little of what people call "common sense." Just as he was about to retire for rest, the man said: " Tell me, sir, what three words in the English language it is the most difficult to pronounce?" "I don't know that I can," was the reply. "Well," said the man, "I'll give you till to-morrow morning to answer me." The minister thought no more of the question till it was proposed to him again in the morning, when he carelessly said he had not thought of it. "Then," said the man, "I will tell you. They are — I am wrong." Then Pharaoh sent and called Joseph. Genesis 41:14-16 Joseph summoned into Pharaoh's presence T. H. Leale. I. HIS LONG WAITING FOR NOTICE AND DELIVERANCE. The religious mind will see in this the wisdom of God. 1. In regard to the education of character. 2. In its adaptation to the circumstances of the individual. 3. In its elevation above all human infirmities. II. THE MANIFEST HAND OF GOD IN IT. It was wisely ordered that Joseph should be under no obligation to Pharaoh for his deliverance. It is for his own sake that Pharaoh sends for Joseph. The chief butler was suffered to forget his friend, the prophet of his deliverance, and was forced to remember him only by circumstances. To neither of them was Joseph indebted. Thus it was God's design that the chosen family should be under obligations to none. Their calling was to impart blessings to mankind, and not to receive. III. HIS PIETY THROUGHOUT THE INTERVIEW. 1. His simplicity of character. He makes no long speech. He does not use the opportunity to glorify himself, or to plead for liberty and reward. His manner was dignified and respectful, yet marked by great openness and simplicity of character. Joseph is the same in the palace or in the prison. 2. His humility. He indulged in no spirit of boasting, though this compliment from the king would have tempted weaker men to be vain and proud (ver. 15). Joseph never forgot his character as a witness for God. 3. His calmness. He was conscious of God's presence and of his own integrity, so he could afford to be calm before the rulers of this world. 4. His kindly consideration for others. Pharaoh might have reason for the worst fears when he heard of the interpretation of the baker's dream. Though a king he was not exempt from the common evils of human nature; nor from death — the chief calamity. But Joseph hastens to remove all fear of an unfavourable interpretation from his mind, by assuring him that the future had in it nothing but what would make for the peace of Pharaoh. ( T. H. Leale. ) The turning-point in Joseph's career C. Overton. It is a very difficult thing to let patience have her perfect work. Who has not felt again and again the truth of the proverb, Hope deferred maketh the heart sick? I. This sickness would, no doubt, again and again be felt by Joseph, when his patience was so long and so severely tried. II. Look now at the means by which the deliverance of Joseph was brought about. III. The perplexity of Pharaoh would only be increased by the inability of his wise men to resolve his doubts. IV. Look now at Joseph's introduction to Pharaoh. V. See now what Joseph did, after interpreting Pharaoh's dream. He did not stop there. He suggested the practical use to be made of the Divine revelation which was now granted. ( C. Overton. ) The prime minister J. Dickerson Davies, M. A. I. OBSERVE JOSEPH'S SUDDEN ELEVATION. 1. The elevation was unanimous. The imprisoned Hebrew had surprised king and statesmen with his high and noble qualities. By subtle methods God moved their hearts, and in a short hour Joseph was raised from prison to the highest pinnacle of power. 2. His main recommendation was spiritual Pharaoh recognized him at once as a man in whom dwelt the Spirit of God. The power of the Spirit is available for any emergency. 3. He was entrusted with supreme authority. Such was the high estimate of Joseph, created in all minds, that they felt he was worthy of the largest trust. They could trust him as they trusted the law of gravitation. A Christian will never abuse his power. Now, Joseph's early dreams begin to be realized. II. MARK HIS EMINENT CHARACTER. 1. It was transparent with honesty. Looking down into the clear waters of an Italian lake at night, you may see every star of heaven faithfully reflected; so, looking into Joseph's character, every grace and virtue of heaven seemed there to shine. His mind was the mirror of an honest purpose. 2. It was a character marked by energy. Indolence, so common among Orientals, found no place in him. Soon as duty was discovered, it was discharged. 3. He was as religious in prosperity as in adversity. This is solid worth; this is rare piety. That tree is well-rooted which, can bear the scorching heat of summer, as well as the cold blast of a winter's storm; so that man's soul is well-rooted in God who is as prayerful in a mansion as he was in a prison. When children were born in Joseph's house the God of his fathers was not forgotten. III. CONSIDER HIS SAGACIOUS POLICY. 1. Joseph was a great economist. In His administration God is a great economist, and Joseph followed God. Our spiritual riches should supply the lack in others. 2. Joseph was a man of order. Nothing was left at haphazard. In an enterprise so vast order was essential to success. 3. Joseph's policy turned disaster into blessings. In Potiphar's house, and in the State prison, Joseph had been learning daily the kind of administration prevalent in Egypt. His vigorous mind detected its weak points. He saw how easily discontent and sedition might arise; he saw where corruption and misrule crept in. And now he found an opportunity for applying a remedy. As the Prime Minister for Pharaoh, he made the sceptre of the king everywhere more powerful. ( J. Dickerson Davies, M. A. ) Great changes in life J. Parker, D. D. There are great changes in life. Some of our lives amount to a succession of rapid changes; and it takes a man of some moral nerve and stamina to stand the violent alternations of fortune. Some men cannot bear promotion. It is dangerous to send little boats far out into the sea. Some men are clever, sharp, natty, precise, wonderfully well informed, newspaper fed and fattened, and yet, if you were to increase their wages just a pound a week, they would lose their heads. That is a most marvellous thing, and yet nobody ever thought he would lose his head with such an increase of fortune. But it is a simple fact, that some men could not bear to step out of a dungeon into a palace: it would kill them

Benson Commentary Genesis 41:1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. Genesis 41:1 . At the end of two full years — After the butler’s restoration to his place. No doubt Joseph was some considerable time in prison before the keeper of the prison would so far trust him as to commit the other prisoners, especially the state prisoners, to his charge; and he was some time confined with them. Yet two years more pass away before his deliverance came. By this great and long-continued humiliation and trial, he was prepared for the extraordinary exaltation which God designed for him. Genesis 41:2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. Genesis 41:2 . There came out of the river — A just and proper emblem this, because both the fruitfulness and barrenness of the land of Egypt depended, under God, on the increase or diminution of the waters of that river. Well-favoured kine, and fat-fleshed — Signifying plenty of grass, whereby they had been thus fed, and promising milk and flesh-meat in abundance. Genesis 41:3 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. Genesis 41:4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke. Genesis 41:5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. Genesis 41:5 . Seven ears of corn on one stalk — These also were fit emblems of the thing intended, especially as the fertility of that country did chiefly consist in its producing abundance of corn. Genesis 41:6 And, behold, seven thin ears and blasted with the east wind sprung up after them. Genesis 41:6 . Blasted by the east wind — Coming through the parched deserts of Arabia, and very pernicious in Egypt. Thevenot, in his Travels, part 1, Genesis 50:2 , c. 34, says, that in the year 1658 two thousand men were destroyed in one night by one of these blasting winds. Genesis 41:7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. Genesis 41:8 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 dream; but there was none that could interpret them unto Pharaoh. Genesis 41:8 . His spirit was troubled — Because he was impressed with an idea that the dreams were supernatural, that something extraordinary was intended by them, and because he understood not their meaning, and dreaded the consequences. Compare Genesis 40:6 ; Daniel 2:1-3 ; and Matthew 27:19 . He called for the magicians, who professed to discover secret and future things, either by consulting the stars, or by other superstitious practices; but if they ever did any thing of that kind, no doubt it was by the help of evil spirits. The wise men, distinguished from these, were employed, it seems, in the study of nature, and, by their great sagacity, often made happy conjectures respecting abstruse and future things. On what principles they interpreted dreams, does not appear. In this instance, however, they were puzzled, and the rules of their art failed them. But this was intended to render Joseph’s interpretation of these dreams, by the Spirit of God, the more wonderful. Genesis 41:9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: Genesis 41:9 . I remember my faults this day — In forgetting Joseph; or rather, he means his faults against Pharaoh, for which he was imprisoned; and thus he would insinuate, that, though Pharaoh had forgiven him, he had not forgiven himself. 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 he would have gone back to the land of the Hebrews, and then he had neither been so blessed himself, nor such a blessing to his family. But staying two years longer, and coming out upon this occasion to interpret the king’s dreams, a way was made for his preferment. Genesis 41:10 Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker: Genesis 41:11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. Genesis 41:12 And 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. Genesis 41:13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged. Genesis 41:13 . Me he restored unto mine office — That is, Joseph foretold his restoration to his office, and the execution of the other. Thus Jeremiah is said to pull down and destroy those nations, whose downfall and destruction he only foretold, Jeremiah 1:10 . Genesis 41:14 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. Genesis 41:14 . Brought him out of the dungeon — Or prison; for, as Joseph was now so much employed, and intrusted with all the affairs of the prison and prisoners, it is not probable that he should still be kept confined in the dungeon, properly so called. The king could scarce allow him time, but that decency required it, to shave himself, and to change his raiment. 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, <19C601> Psalm 126:1 . Pharaoh immediately, without inquiring who or whence he was, tells him his business, that he expected he should interpret his dream. Genesis 41:15 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. Genesis 41:16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace. Genesis 41:16 . It is not in me — I cannot do this by any virtue, or power, or art of my own; but only by the inspiration of the great God. 1st, Thus he gives the honour to God, to whom it was due, and leads Pharaoh to the knowledge of him. Great gifts then 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. 2d, He shows respect to Pharaoh, and hearty goodwill to him, supposing that the interpretation would be an answer of peace. Those that consult God’s oracles may expect an answer of peace. Genesis 41:17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: Genesis 41:18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: Genesis 41:19 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: Genesis 41:20 And the lean and the ill favoured kine did eat up the first seven fat kine: Genesis 41:21 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. Genesis 41:22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: Genesis 41:23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: Genesis 41:24 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. Genesis 41:25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do. Genesis 41:26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one. Genesis 41:27 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. Genesis 41:28 This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh. Genesis 41:29 Behold, there come seven years of great plenty throughout all the land of Egypt: Genesis 41:29 . Seven years of great plenty — See the goodness of God, in sending the seven years of plenty before those of famine, that provision might be made accordingly. How wonderful wisely has Providence that great house-keeper, ordered the affairs of his numerous family from the beginning! Great variety of seasons there have been, and the produce of the earth 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,” Exodus 16:18 . Genesis 41:30 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; Genesis 41:30 . Seven years of famine — 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 over-plus of it, which seemed very much, yet did but just serve to keep men alive. Genesis 41:31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. Genesis 41:32 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. Genesis 41:33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. Genesis 41:33 . Let Pharaoh look out a man — It was not presumption in Joseph to offer this advice to Pharaoh, considering that God, by him, had given Pharaoh the fore-knowledge of what was about to come to pass, and what greatly concerned both him and his whole kingdom. Indeed, the advice was only that he should make a practical and proper use of the revelation now made to him. Joseph, in giving this counsel, could have no view to his own advancement to this office; as any thing of that kind, at that time, when he was just brought out of prison, and did not know but he must be sent back thither, must have appeared highly improbable. Genesis 41:34 Let 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. Genesis 41:34 . Let him appoint officers to take up a fifth part — Not by force or violence, but by purchase at the common price, which would probably be very low during these years of plenty. But why only a fifth part, seeing the years of famine were to be as many as the years of plenty? 1st, Because people would live more sparingly in the time of the famine. 2d, It is likely that many persons, in all parts of the country, besides the king, would lay up great quantities of corn, both because they could not easily consume it all, and in expectation of a time of greater scarcity and dearness, when they might either use it themselves, or sell it to their advantage. Add to this, 3d, That even the fifth part of the produce of those years of plenty might be more than the half, yea, equal to the whole crop of ordinary years. Genesis 41:35 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. Genesis 41:36 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. Genesis 41:37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. Genesis 41:38 And Pharaoh said unto his servants, Can we find such a one as this is , a man in whom the Spirit of God is ? Genesis 41:39 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art : Genesis 41:40 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. Genesis 41:40 . According to thy word — Thy direction and command, the word mouth, as the Hebrew is, being often put for command; shall all my people be ruled — Or be fed. They shall receive their provisions from thy hand, and according to thy disposal. But the Hebrew is, at thy mouth shall my people kiss, which may be understood literally; for inferiors used sometimes to kiss their superiors in token of their homage; or rather metaphorically, as the same phrase is used, Psalm 2:12 , and Proverbs 24:26 , they shall receive all thy commands with reverence and submission. Genesis 41:41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. Genesis 41:42 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; Genesis 41:42-43 . Pharaoh took off his ring — Which was both a token of the highest dignity, and an instrument of the greatest power; and put it on Joseph’s hand — Thereby giving him authority to make and sign what decrees he thought fit in the king’s name. He made him ride in the second chariot — That he might be known to be next to the king in dignity and power. Genesis 41:43 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. Genesis 41:44 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. Genesis 41:44 . Without thee shall no man lift up his hand or foot — A hyperbolical phrase, signifying that all the affairs of the kingdom should pass through his hands. Only in the throne will I be greater than thou — It is probable there were those about court that opposed Joseph’s preferment, which occasioned Pharaoh so oft to repeat the grant, and with that solemn sanction, I am Pharaoh. Hence, besides the honours just mentioned, he also gave him a new name, and such a name as spoke the value he had for him, Zaphnath-paaneah, a revealer of secrets; and he married him honourably to a priest’s, or rather, as the word also signifies, a prince’s daughter. Thus where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph was, 1st, an abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of Providence, and an encouragement to all to trust in a good God; 2d, it was typical of the exaltation of Christ, with 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 upon him, the highest trusts lodged in his hand, and all power given 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. Genesis 41:45 And 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. Genesis 41:46 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. Genesis 41:46 . Joseph was thirty years old — So that his life had been a life of humiliation and suffering for about thirteen years. But the season of peculiar and great affliction, whereby his faith and patience, and all his graces, had been tried to the uttermost, had prepared him for his subsequent exaltation, which was of much longer duration, even for the space of eighty years. His age may also, perhaps, be mentioned here, to signify that his great wisdom, when he stood before Pharaoh, was not the fruit of long and large experience, but was the singular gift of God. Genesis 41:47 And in the seven plenteous years the earth brought forth by handfuls. Genesis 41:48 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. Genesis 41:49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. Genesis 41:50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him. Genesis 41:50 . Two sons — In the names he gave them, he owned the divine providence giving this happy turn to his affairs. He was made to forget his misery , but could he be so unnatural as to forget all his father’s house? And 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 his distance from his father was still his affliction. Ephraim signifies fruitfulness, and Manasseh, forgetfulness. Genesis 41:51 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. Genesis 41:52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. Genesis 41:53 And the seven years of plenteousness, that was in the land of Egypt, were ended. Genesis 41:54 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. Genesis 41:54 . The seven years of death began to come — Not only in Egypt, but in other lands, that is, all the neighbouring countries. Genesis 41:55 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. Genesis 41:56 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. Genesis 41:57 And all countries came into Egypt to Joseph for to buy corn ; because that the famine was so sore in all lands. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Genesis 41:1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. PHARAOH’S DREAMS Genesis 41:1-57 "Thus saith the Lord, that frustrateth the tokens of the liars and maketh diviners mad; that confirmeth the word of His servant, and performeth the counsel of His messengers; that saith of Cyrus, He is nay shepherd, and shall perform all My pleasure."- Isaiah 44:25 ; Isaiah 44:28 . THE preceding act in this great drama-the act comprising the scenes of Joseph’s temptation, unjust imprisonment, and interpretation of his fellow-prisoners’ dreams-was written for the sake of explaining how Joseph came to be introduced to Pharaoh. Other friendships may have been formed in the prison, and other threads may have been spun which went to make up the life of Joseph, but this only is pursued. For a time, however, there seemed very little prospect that this would prove to be the thread on which his destiny hung. Joseph made a touching appeal to the Chief Butler: "yet did not the Chief Butler remember Joseph, but forgat him." You can see him in the joy of his release affectionately pressing Joseph’s hand as the king’s messengers knocked off his fetters. You can see him assuring Joseph, by his farewell look, that he might trust him; mistaking mere elation at his own release for warmth of feeling towards Joseph, though perhaps even already feeling just the slightest touch of awkwardness at being seen on such intimate terms with a Hebrew slave. How could he, when in the palace of Pharaoh and decorated with the insignia of his office and surrounded by courtiers, break through the formal etiquette of the place? What with the pleasant congratulations of old friends, and the accumulation of business since he had been imprisoned, and the excitement of restoration from so low and hopeless to so high and busy a position, the promise to Joseph is obliterated from his mind. If it once or twice recurs to his memory, he persuades himself he is waiting for a good opening to mention Joseph. It would perhaps be unwarrantable to say that he admits the idea that he is in no way indebted to Joseph, since all that Joseph had done was to interpret, but by no means to determine, his fate. The analogy which we could not help seeing between Joseph’s relation to his fellow-prisoners, and our Lord’s relation to us, pursues us here. For does not the bond between us and Him seem often very slender, when once we have received from Him the knowledge of the King’s goodwill, and find ourselves set in a place of security? Is not Christ with many a mere stepping-stone for their own advancement, and of interest only so long as they are in anxiety about their own fate? Their regard for Him seems abruptly to terminate as soon as they are ushered to freer air. Brought for a while into contact with Him, the very peace and prosperity which that intercourse has introduced them to become opiates to dull their memory and their gratitude. They have received all they at present desire, they have no more dreams, their life has become so plain and simple and glad that they need no interpreter. They seem to regard Him no more than an official is regarded who is set to discharge to all comers some duty for which he is paid; who mingles no love with his work, and from whom they would receive the same benefits whether he had any personal interest in them or no. But there is no Christianity where there is no loving remembrance of Christ. If your contact with Him has not made Him your Friend whom you can by no possibility forget, you have missed the best result of your introduction to Him. It makes one think meanly of the Chief Butler that such a personality as Joseph’s had not more deeply impressed him-that everything he heard and saw among the courtiers did not make him say to himself: There is a friend of mine, in prison hard by, that for beauty, wisdom, and vivacity would more than match the finest of you all. And it says very little for us if we can have known anything of Christ without seeing that in Him we have what is nowhere else, and without finding that He has become the necessity of our life to whom we turn at every point. But, as things turned out, it was perhaps as well for Joseph that his promising friend did forget him. For, supposing the Chief Butler had overcome his natural reluctance to increase his own indebtedness to Pharaoh by interceding for a friend, supposing he had been willing to risk the friendship of the Captain of the Guard by interfering in so delicate a matter, and supposing Pharaoh had been willing to listen to him, what would have been the result? Probably that Joseph would have been sold away to the quarries, for certainly he could not have been restored to Potiphar’s house; or, at the most, he might have received his liberty, and a free pass out of Egypt. That is to say, he would have obtained liberty to return to sheep-shearing and cattle-dealing and checkmating his brothers’ plots. In any probable case his career would have tended rather towards obscurity than towards the fulfilment of his dreams. There seems equal reason to congratulate Joseph on his friend’s forgetfulness, when we consider its probable effects, not on his career, but on his character. When he was left in prison after so sudden and exciting an incursion of the outer world as the king’s messengers would make, his mind must have run chiefly in two lines of thought. Naturally he would feel some envy of the man who was being restored; and when day after day passed and more than the former monotony of prison routine palled on his spirit; when he found how completely he was forgotten, and how friendless and lone a creature he was in that strange land where things had gone so mysteriously against him; when he saw before him no other fate than that which he had seen befall so many a slave thrown into a dungeon at his master’s pleasure and never more heard of, he must have been sorely tempted to hate the whole world, and especially those brethren who had been the beginning of all his misfortunes. Had there been any selfishness in solution in Joseph’s character, this is the point at which it would have quickly crystallized into permanent forms. For nothing more certainly elicits and confirms selfishness than bad treatment. But from his conduct on his release, we see clearly enough that through all this trying time his heroism was not only that of the strong man who vows that though the whole world is against him the day will come when the world shall have need of him, but of the saint of God in whom suffering and injustice leave no bitterness against his fellows, nor even provoke one slightest morbid utterance. But another process must have been going on in Joseph’s mind at the same time. He must have felt that it was a very serious thing that he had been called upon to do in interpreting God’s will to his fellow-prisoners. No doubt he fell into it quite naturally, and aptly, because it was liker his proper vocation, and more of his character could come out in it than in anything he had yet done. Still, to be mixed up thus with matters of life and death concerning other people, and to have men of practical ability and experience and high position listening to him as to an oracle, and to find that in very truth a great power was committed to him, was calculated to have some considerable result one way or other on Joseph. And these two years of unrelieved and sobering obscurity cannot but be considered most opportune. For one of two things is apt to follow the world’s first recognition of a man’s gifts. He is either induced to pander to the world’s wonder and become artificial and strained in all he does, so losing the spontaneity and naturalness and sincerity which characterise the best work; or he is awed and steadied. And whether the one or the other result follow, will depend very much on the other things that are happening to him. In Joseph’s case it was probably well that after having made proof of his powers he was left in such circumstances as would not only give him time for reflection, but also give a humble and believing turn to his reflections. He was not at once exalted to the priestly caste, nor enrolled among the wise men, nor put in any position in which he would have been under constant temptation to display and trifle with his power; and so he was led to the conviction that deeper even than the joy of receiving the recognition and gratitude of men was the abiding satisfaction of having done the thing God had given him to do. These two years, then, during which Joseph’s active mind must necessarily have been forced to provide food for itself, and have been thrown back upon his past experience, seem to have been of eminent service in maturing his character. The self-possessed dignity and ease of command which appear in him from the moment when he is ushered into Pharaoh’s presence have their roots in these two years of silence. As the bones of a strong man are slowly, imperceptibly knit, and gradually take the shape and texture they retain throughout; so during these years there was silently and secretly consolidating a character of almost unparalleled calmness and power. One has no words to express how tantalising it must have been to Joseph to see this Egyptian have his dreams so gladly and speedily fulfilled, while he himself, who had so long waited on the true God, was left waiting still, and now so utterly unbefriended that there seemed no possible way of ever again connecting himself with the world outside the prison walls. Being pressed thus for an answer to the question, What does God mean to make of my life? he was brought to see and to hold as the most important truth for him, that the first concern. is, that God’s purposes be accomplished; the second, that his own dreams be fulfilled. He was enabled, as we shall see in the sequel, to put God truly in the first place, and to see that by forwarding the interests of other men, even though they were but light-minded chief butlers at a foreign court, he might be as serviceably furthering the purposes of God, as if he were forwarding his own interests. He was compelled to seek for some principle that would sustain and guide him in the midst of much disappointment and perplexity, and he found it in the conviction that the essential thing to be accomplished in this world, and to which every man must lay his shoulder, is God’s purpose. Let that go on, and all else that should go on will go on. And he further saw that he best fulfils God’s purpose who, without anxiety and impatience, does the duty of the day, and gives himself without stint to the "charities that soothe and heal and bless." His perception of the breadth of God’s purpose, and his profound and sympathetic and active submission to it, were qualities too rare not to be called into influential exercise. After two years he is suddenly summoned to become God’s interpreter to Pharaoh. The Egyptian king was in the unhappy though not uncommon position of having a revelation from God which he could not read, intimations and presentiments he could not interpret. To one man is given the revelation, to another the interpretation. The official dignity of the king is respected, and to him is given the revelation which concerns the welfare of the whole people. But to read God’s meaning in a revelation requires a spiritual intelligence trained to sympathy with His purposes, and such a spirit was found in Joseph alone. The dreams of Pharaoh were thoroughly Egyptian. The marvel is, that a symbolism so familiar to the Egyptian eye should not have been easily legible to even the most slenderly gifted of Pharaoh’s wise men. "In my dream," says the king, "behold, I stood upon the bank of the river: and, behold, there came up out of the river seven kine," and so on. Every land or city is proud of its river, but none has such cause to be so as Egypt of its Nile. The country is accurately as well as poetically called "the gift of Nile." Out of the river do really come good or bad years, fat or lean kine. Wholly dependent on its annual rise and overflow for the irrigating and enriching of the soil, the people worship it and love it, and at the season of its overflow give way to the most rapturous expressions of joy. The cow also was reverenced as the symbol of the earth’s productive power. If then, as Joseph avers, God wished to show to Pharaoh that seven years of plenty were approaching, this announcement could hardly have been made plainer in the language of dreams than by showing to Pharaoh seven well-favoured kine coming up out of the bountiful river to feed on the meadow made richly green by its waters. If the king had been sacrificing to the river, such a sight, familiar as it was to the dwellers by the Nile, might well have been accepted by him as a promise of plenty in the land. But what agitated Pharaoh, and gave him the shuddering presentiment of evil which accompanies some dreams, was the sequel. "Behold, seven other kine came up after them, poor and very ill-favoured and lean-fleshed, such as I never saw in all the land of Egypt for badness: and the lean and the ill-favoured kine did eat up the first seven fat kine: 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,"-a picture which to the inspired dream-reader represented seven years of famine so grievous, that the preceding plenty should be swallowed up and not be known. A similar image occurred to a writer who, in describing a more recent famine in the same land, says: "The year presented itself as a monster whose wrath must annihilate all the resources of life and all the means of subsistence." It tells in favour of the court magicians and wise men that not one of them offered an interpretation of dreams to which it would certainly not have been difficult to attach some tolerably feasible interpretation. Probably these men were as yet sincere devotees of astrology and occult science, and not the mere jugglers and charlatans their successors seem to have become. When men cannot make out the purpose of God regarding the future of the race, it is not wonderful that they should endeavour to catch the faintest, most broken echo of His voice to the world, wherever they can find it. Now there is a wide region, a borderland between the two worlds of spirit and of matter, in which are found a great many mysterious phenomena which cannot be explained by any known laws of nature, and through which men fancy they get nearer to the spiritual world. There are many singular and startling appearances, coincidences, forebodings, premonitions which men have always been attracted towards, and which they have considered as open ways of communication between God and man. There are dreams, visions, strange apprehensions, freaks of memory, and other mental phenomena, which, when all classed together, assorted, and skilfully applied to the reading of the future, once formed quite a science by itself. When men have no word from God to depend upon, no knowledge at all of where either the race or individuals are going to, they will eagerly grasp at anything that even seems to shed a ray of light on their future. We for the most part make light of that whole category of phenomena, because we have a more sure word of prophecy by which, as with a light in a dark place, we can tell where our next step should be, and what the end shall be. But invariably in heathen countries, where no guiding Spirit of God was believed in, and where the absence of His revealed will left numberless points of duty doubtful and all the future dark, there existed in lieu of this a class of persons who, under one name or other, undertook to satisfy the craving of men to see into the future, to forewarn them of danger, and advise them regarding matters of conduct and affairs of state. At various points of the history of God’s revelation these professors of occult science appear. In each case a profound impression is made by the superior wisdom or power displayed by the "wise men" of God. But in reading the accounts we have of these collisions between the wisdom of God and that of the magicians, a slight feeling of uneasiness sometimes enters the mind. You may feel that these wonders of Joseph, Moses, and Daniel have a romantic air about them, and you feel, perhaps, a slight scruple in granting that God would lend Himself to such displays-displays so completely out oft date in our day. But we are to consider not only that there is nothing of the kind more certain than that dreams do sometimes even now impart most significant warning to men; but, also, that the time in which Joseph lived was the childhood of the world, when God had neither spoken much to men, nor could speak much, because as yet they had not learned His language, but were only being slowly taught it by signs suited to their capacity. If these men were to receive any knowledge beyond what their own unaided efforts could attain, they must be taught in a language they understood. They could not be dealt with as if they had already attained a knowledge and a capacity which could only be theirs many centuries after; they must be dealt with by signs and wonders which had perhaps little moral teaching in them, but yet gave evidence of God’s nearness and power such as they could and did understand. God thus stretched out His hand to men in the darkness, and let them feel His strength before they could look on His face and understand His nature. It is the existence at the court of Pharaoh of this highly respected class of dream-interpreters and wise men, which lends significance to the conduct of Joseph when summoned into the royal presence. Such wisdom as he displayed in reading Pharaoh’s visions was looked upon as attainable by means within the reach of any man who had sufficient faculty for the science. And the first idea in the minds of the courtiers would probably have been, had Joseph not solemnly protested against it, that he was an adept where they were apprentices and bunglers, and that his success was due purely to professional skill. This was of course perfectly well known to Joseph, who for a number of years had been familiar with the ideas prevalent at the court of Pharaoh; and he might have argued that there could be no great harm in at least effecting his deliverance from an unjust imprisonment by allowing Pharaoh to suppose that it was to him he was indebted for the interpretation of his dreams. But his first word to Pharaoh is a self-renouncing exclamation: "Not in me: God shall give Pharaoh an answer of peace." Two years had elapsed since anything had occurred which looked the least like the fulfilment of his own dreams, or gave him any hope of release from prison; and now, when measuring himself with these courtiers and feeling able to take his place with the best of them, getting again a breath of free air and feeling once more the charm of life, and having an opening set before his young ambition, being so suddenly transferred from a place where his very existence seemed to be forgotten to a place where Pharaoh himself and all his court eyed him with the intensest interest and anxiety, it is significant that he should appear regardless of his own fate, but jealously careful of the glory of God. Considering how jealous men commonly are of their own reputation, and how impatiently eager to receive all the credit that is due to them for their own share in any good that is doing, and considering of what essential importance it seemed that Joseph should seize this opportunity of providing for his own safety and advancement, and should use this as the tide in his affairs that led to fortune, his words and bearing before Pharaoh undoubtedly disclose a deeply inwrought fidelity to God, and a magnanimous patience regarding his own personal interests.. For it is extremely unlikely that in proposing to Pharaoh to set a man over this important business of collecting corn to last through the years of famine, it presented itself to Joseph as a conceivable result that he should be the person appointed-he a Hebrew, a slave, a prisoner, cleaned but for the nonce, could not suppose that Pharaoh would pass over all those tried officers and ministers of state around him and fix upon a youth who was wholly untried, and who might, by his different race and religion, prove obnoxious to the people. Joseph may have expected to make interest enough with Pharaoh to secure his freedom, and possibly some subordinate berth where he could hopefully begin the world again; but his only allusion to himself is of a depreciatory kind, while his reference to God is marked with a profound conviction that this is God’s doing, and that to Him is due whatever is due. Well may the Hebrew race be proud of those men like Joseph and Daniel, who stood in the presence of foreign monarchs in a spirit of perfect fidelity to God, commanding the respect of all, and clothed with the dignity and simplicity which that fidelity imparted. It matters not to Joseph that there may perhaps be none in that land who can appreciate his fidelity to God or understand his motive. It matters not what he may lose by it, or what he could gain by falling in with the notions of those around him. He himself knows the real. state of the case, and will not act untruly to his God, even though for years he seems to have been forgotten by Him. With Daniel he says in spirit, "Let thy gifts be to thyself, and give thy rewards to another. As for me, this secret is not revealed to me for any wisdom that I have more than any living, but that the interpretation may be known to the king, and that thou mayest know the thoughts of thine heart. He that revealeth secrets maketh known to thee what shall come to pass." There is something particularly noble and worthy of admiration in a man thus standing alone and maintaining the fullest allegiance to God, without ostentation and with a quiet dignity and naturalness that show he has a great fund of strength behind. That we do not misjudge Joseph’s character or ascribe to him qualities which were invisible to his contemporaries, is apparent from the circumstance that Pharaoh and his advisers, with little or no hesitation, agreed that to no man could they more safely entrust their country in this emergency. The mere personal charm of Joseph might have won over those experienced advisers of the crown to make compensation for his imprisonment by an unusually handsome reward, but no mere attractiveness of person and manner, nor even the unquestionable guilelessness of his bearing, could have induced them to put such an affair as this into his hands. Plainly they were impressed with Joseph; almost supernaturally impressed, and felt God through him. He stood before them as one mysteriously appearing in their emergency, sent out of unthought-of quarters to warn and save them. Happily there was as yet no jealousy of the God of the Hebrews, nor any exclusiveness on the part of the chosen people: Pharaoh and Joseph alike felt that there was one God over all and through all. And it was Joseph’s self-abnegating sympathy with the purposes of this Supreme God that made him a transparent medium, so that in his presence the Egyptians felt themselves in the presence of God. It is so always. Influence in the long run belongs to those who rid their minds of all private aims, and get close to the great centre in which all the race meets and is cared for. Men feel themselves safe with the unselfish, with persons in whom they meet principle, justice, truth, love, God. We are unattractive, useless, uninfluential, just because we are still childishly craving a private and selfish good. We know that a life which does not pour itself freely into the common stream of public good is lost in dry and sterile sands. We know that a life spent upon self is contemptible, barren, empty, yet how slowly do we come to the attitude of Joseph, who watched for the fulfilment of God’s purposes, and found his happiness in forwarding what God designed for the people. Genesis 41:37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. JOSEPH’S ADMINISTRATION Genesis 41:37-57 , Genesis 47:13-26 "He made him lord of his house, and ruler of all his substance: To bind his princes at his pleasure; and teach his senators wisdom." Psalm 105:21-22 . "MANY a monument consecrated to the memory of some nobleman gone to his long home, who during life had held high rank at the court of Pharaoh, is decorated with the simple but laudatory inscription, ‘His ancestors were unknown people.'" -so we are told by our most accurate informant regarding Egyptian affairs. Indeed, the tales we read of adventurers in the East, and the histories which recount how some dynasties have been founded, are sufficient evidence that, in other countries besides Egypt, sudden elevation from the lowest to the highest rank is not so unusual as amongst ourselves. Historians have recently made out that in one period of the history of Egypt there are traces of a kind of Semitic mania, a strong leaning towards Syrian and Arabian customs, phrases, and persons. Such manias have occurred in most countries. There was a period in the history of Rome when everything that had a Greek flavour was admired; an Anglomania once affected a portion of the French population, and reciprocally, French manners and ideas have at times found a welcome among ourselves. It is also clear that for a time Lower Egypt was under the dominion of foreign rulers who were in race more nearly allied to Joseph than to the native population. But there is no need that so complicated a question as the exact date of this foreign domination be debated here, for there was that in Joseph’s bearing which would have commended him to any sagacious monarch. Not only did the court accept him as a messenger from God, but they could not fail to recognise substantial and serviceable human qualities alongside of what was mysterious in him. The ready apprehension with which he appreciated the magnitude of the danger, the clear-sighted promptitude with which he met it, the resource and quiet capacity with which he handled a matter involving the entire condition of Egypt, showed them that they were in the presence of a true statesman, No doubt the confidence with which he described the best method of dealing with the emergency was the confidence of one who was convinced he was speaking for God. This was the great distinction they perceived between Joseph and ordinary dream-interpreters. It was not guesswork with him. The same distinction is always apparent between revelation and speculation. Revelation speaks with authority; speculation gropes its way, and when wisest is most diffident. At the same time Pharaoh was perfectly right in his inference: "Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art." He believed that God had chosen him to deal with this matter because he was wise in heart, and he believed his wisdom would remain because God had chosen him. At length, then, Joseph saw the fulfilment of his dreams within his reach. The coat of many colours with which his father had paid a tribute to the princely person and ways of the boy, was now replaced by the robe of state and the heavy gold necklace which marked him out as second to Pharaoh. Whatever nerve and self-command and humble dependence on God his varied experience had wrought in him were all needed when Pharaoh took his hand and placed his own ring on it, thus transferring all his authority to him, and when turning from the king he received the acclamations of the court and the people, bowed to by his old masters, and acknowledged the superior of all the dignitaries and potentates of Egypt. Only once besides, so far as the Egyptian inscriptions have yet been deciphered, does it appear that any subject was raised to be Regent or Viceroy with similar powers. Joseph is, as far as possible, naturalised as an Egyptian. He receives a name easier of pronunciation than his own, at least to Egyptian tongues-Zaphnath-Paaneah, which, however, was perhaps only an official title meaning "Governor of the district of the place of life," the name by which one of the Egyptian counties or states was known. The king crowned his liberality and completed the process of naturalisation by providing him with a wife, Asenath, the daughter of Potipherah, priest of On. This city was not far from Avaris or Haouar, where Joseph’s Pharaoh, Raapepi II, at this time resided. The worship of the sun-god, Ra, had its centre at On (or Heliopolis, as it was called by the Greeks), and the priests of On took precedence of all Egyptian priests, Joseph was thus connected with one of the most influential families in the land, and if he had any scruples about marrying into an idolatrous family, they were too insignificant to influence his conduct, or leave any trace in the narrative. His attitude towards God and his own family was disclosed in the names which he gave to his children. In giving names which had a meaning at all, and not merely a taking sound, he showed that he understood, as well he might, that every human life has a significance and expresses some principle or fact. And in giving names which recorded his acknowledgment of God’s goodness, he showed that prosperity had as little influence as adversity to move him from his allegiance to the God of his fathers. His first son he called Manasseh, Making to forget, " for God," said he, "hath made me forget all my toil and all my father’s house"-not as if he were now so abundantly satisfied in Egypt that the thought of his father’s house was blotted from his mind, but only that in this child the keen longings he had felt for kindred and home were somewhat alleviated. He again found an object for his strong family affection. The void in his heart he had so long felt was filled by the little babe. A new home was begun around him. But this new affection would not weaken, though it would alter the character of, his love for his father and brethren. The birth of this child would really be a new tie to the land from which he had been stolen. For, however ready men are to spend their own life in foreign service, you see them wishing that their children should spend their days among the scenes with which their own childhood was familiar. In the naming of his second son Ephraim he recognises that God had made him fruitful in the most unlikely way. He does not leave it to us to interpret his life, but records what he himself saw in it. It has been said: "To get at the truth of any history is good; but a man’s own history-when he reads that truly, and knows what he is about and has been about, it is a Bible to him." And now that Joseph, from the height he had reached, could look back on the way by which he had been led to it, he cordially approved of all that God had done. There was no resentment, no murmuring. He would often find himself looking back and thinking, Had I found my brothers where I thought they were, had the pit not been on the caravan-road, had the merchants not come up so opportunely, had I not been sold at all or to some other master, had I not been imprisoned, or had I been put in another ward-had any one of the many slender links in the chain of my career been absent, bow different might my present state have been. How plainly I now see that all those sad mishaps that crushed my hopes and tortured my spirit were steps in the only conceivable path to my present position. Many a man has added his signature to this acknowledgment of Joseph’s, and confessed a providence guiding his life and working out good for him through injuries and sorrows, as well as through honours, marriages, births. As in the heat of summer it is difficult to recall the sensation of winter’s bitter cold, so the fruitless and barren periods of a man’s life are sometimes quite obliterated from his memory. God has it in His power to raise a man higher above the level of ordinary happiness than ever he has sunk below it: and as winter and spring-time, when the seed is sown, are stormy and bleak and gusty, so in human life seed-time is not bright as summer nor cheerful as autumn; and yet it is then, when all the earth lies bare and will yield us nothing, that the precious seed is sown: and when we confidently commit our labour or patience of today to God, the land of our affliction, now bare and desolate, will certainly wave for us, as it has waved for others, with rich produce whitened to the harvest. T