Genesis 41:35

41:33-45 Joseph gave good advice to Pharaoh. Fair warning should always be followed by good counsel. God has in his word told us of a day of trial before us, when we shall need all the grace we can have. Now, therefore, provide accordingly. Pharaoh gave Joseph an honourable testimony. He is a man in whom the spirit of God is; and such men ought to be valued. Pharaoh puts upon Joseph marks of honour. He gave him such a name as spoke the value he had for him, Zaphnath-paaneah, a revealer of secrets. This preferment of Joseph encourages all to trust in God. Some translate Joseph's new name, the saviour of the world. The brightest glories, even of the upper world, are put upon Christ, the highest trust lodged in his hand, and all power given him, both in heaven and earth.

And let them, gather all the food of those good years that come,.... That is, let the under officers collect together the fifth part of all fruits of the land during the seven years of plenty: and lay up corn under the hand of Pharaoh; as his property, and only to be disposed of by his orders; for as it was to be purchased with his money, it was right that it should be in his hands, or in the hands of his officers appointed by him, as the Targum of Jonathan: and let them keep food in the cities; reserve it in the several cities throughout the land, against the years of famine.

35 . let them gather all the food ] This is rhetorical, and need not be pressed as contradicting the exaction of the one-fifth in Genesis 41:34 . But see Genesis 41:48 . lay up corn ] i.e. store up the grain in the keeping of the king’s officers. The establishment of state granaries appears here for the first time in history. under the hand of Pharaoh ] The king’s authority is never to be relaxed. The measures proposed will enhance the monarchy. Genesis 41:35

21 . he removed them ] Better, as Samar., Sept. and Vulg., he made bondmen of them, from &c . The reading in the text, followed by the R.V., in all probability is due to the recollection of Joseph’s policy of storing the grain in the cities, Genesis 41:35 ; Genesis 41:48 . The reading of R.V. marg., which is that of the versions, differs extremely slightly from that of the Massoretic text. The verb “he removed” only differs from the verb “he enslaved” by one letter; the former having “R” ( ר ) and the latter “D” ( ד ); cf. Genesis 10:3-4 . The latter gives a distinctly better sense. Genesis 47:20 has already described the sale of the land, and now Genesis 47:21 describes how the people became servants, or serfs, to Pharaoh. Thus Genesis 47:20-21 describe the carrying out of both parts of the people’s proposal in Genesis 47:19 . to the cities ] R. V. marg. according to their cities . The rendering “to the cities” agrees with the verb “he removed.” But, with the preferable reading “he made bondmen,” we should here read “for slaves or serfs,” as LXX εἰς παῖδας . The difference in the Hebrew text, between “to the cities” and “for slaves,” is very slight. There would have been no advantage to be derived from the redistribution of the people in the cities except for convenience in feeding them. They were needed to work the soil which now belonged to Pharaoh.

Joseph now proceeds to interpret the dream, and offer counsel suitable to the emergency. "What the God is about to do." The God, the one true, living, eternal God, in opposition to all false gods. "And because the dream was repeated." This is explained to denote the certainty and immediateness of the event. The beautiful elucidation of the dream needs no comment. Joseph now naturally passes from the interpreter to the adviser. He is all himself on this critical occasion. His presence of mind never forsakes him. The openness of heart and readiness of speech, for which he was early distinguished, now stand him in good stead. His thorough self-command arises from spontaneously throwing himself, with all his heart, into the great national emergency which is before his mind. And his native simplicity of heart, practical good sense, anti force of character break forth into unasked, but not unaccepted counsel. "A man discreet" - intelligent, capable of understanding the occasion; wise, prudent, capable of acting accordingly. "Let Pharaoh proceed" - take the following steps: "Take the fifth" of the produce of the land. "Under the hand of Pharaoh." Under his supreme control. The measures here suggested to Pharaoh were, we must suppose in conformity with the civil institutions of the country. Thee exaction of a fifth, or two tithes, during the period of plenty, may have been an extraordinary measure, which the absolute power of the monarch enabled him to enforce for the public safety.

The sovereign was probably dependent for his revenues on the produce of the crown lands, certain taxes on exports or imports, and occasional gifts or forced contributions from his subjects. This extraordinary fifth was, probably, of the last description, and was fully warranted by the coming emergency. The "gathering up of all the food" may imply that, in addition to the fifth, large purchases of corn were made by the government out of the surplus produce of the country.

Pharaoh immediately sent for Joseph. As quickly as possible he was fetched from the prison; and after shaving the hair of his head and beard, and changing his clothes, as the customs of Egypt required (see Hengst. Egypt and the Books of Moses, p. 30), he went in to the king. On the king's saying to him, "I have heard of thee (עליך de te), thou hearest a dream to interpret it," - i.e., thou only needest to hear a dream, and thou canst at once interpret it - Joseph replied, "Not I((בּלעדי, lit., "not so far as me," this is not in my power, vid., Genesis 14:24 ), God will answer Pharaoh's good," i.e., what shall profit Pharaoh; just as in Genesis 40:8 he had pointed the two prisoners away from himself to God.

Pharaoh then related his double dream ( Genesis 41:17-24 ), and Joseph gave the interpretation ( Genesis 41:25-32 ): "The dream of Pharaoh is one (i.e., the two dreams have the same meaning); God hath showed Pharaoh what He is about to do." The seven cows and seven ears of corn were seven years, the fat ones very fertile years of superabundance, the lean ones very barren years of famine; the latter would follow the former over the whole land of Egypt, so that the years of famine would leave no trace of the seven fruitful years; and, "for that the dream was doubled unto Pharaoh twice" (i.e., so far as this fact is concerned, it signifies) "that the thing is firmly resolved by God, and God will quickly carry it out." In the confidence of this interpretation which looked forward over fourteen years, the divinely enlightened seer's glance was clearly manifested, and could not fail to make an impression upon the king, when contrasted with the perplexity of the Egyptian augurs and wise men.