Genesis 41:27–57

Joseph interpreted the dream for Pharaoh at once. He said, "The dream of Pharaoh is one" — that is, the second dream only confirmed the first. God was showing Pharaoh beforehand what He was going to do in Egypt. The seven cows meant seven years, and the seven good ears of grain meant seven years. In the same way, the seven ugly cows and the seven parched ears of grain each meant seven years. The well fed cows and the good ears meant seven years of rich harvests through all the land of Egypt. The lean cows and the thin ears foretold seven years of famine to follow. Then, because the famine would be so severe, the good years would be forgotten, as though eaten up by the bad years with no helpful result. God does such things to wake people up. Their blessing does not depend on circumstances, but on the God who brings about every circumstance.

The east wind was distressing and destructive to plant life (Genesis 41:6, 23, 27). It was dangerous to ships at sea (Psalm 48:7; Ezekiel 27:26). It is a symbol of the withering power of God's judgements (Hosea 13:15).

Famine is one of God's "four severe judgements." He has brought it on the earth in past times, and He has foretold that He will send it again as a punishment. The most severe famines in Scripture are the two that lasted seven years. One came in the time of Joseph, the other in the days of Elisha (Genesis 41:27-57; 2 Kings 8:1-2).

Pharaoh's dream prophesies seven years of plenty, followed by seven years of famine that will devour them up. Even now the world is enjoying its plentiful years, and it has little belief in the future clearly foretold for it. Yet the time of famine is not far off. It will display the resources of the One who will then be seen as the only one able to meet its terrible demands. In that hard time of trial Israel will be brought back to Him whom they rejected, and the world will be brought under the throne whose provision of grace He ministers.

This, too, is God's plan for the future government of the world. God will not govern by parliaments or cabinets, or by advisers and ministers. He will govern by "a Man discerning and wise" set over all. And all will be brought under His sway either by the day of grace or in the day of judgment — the years of plenty or the years of famine.

The Christian delights to bow during the plentiful years of grace. The world will be forced to bow in the years of famine.

Who thinks of famine in a time of plenty? But famine sometimes follows plenty. It was so in Egypt… So it is sometimes with the ministry of the word of God. There are times when many honoured servants of the Lord are busy ministering Christ to souls. Then few consider that scarcity may follow the plenty.

Having heard Pharaoh's account of his dream, Joseph gives the king a threefold message from God. First he twice repeats that "God has shown Pharaoh what He is about to do" (vv. 25, 28). The wise men of Egypt no doubt had their theories about the future of Egypt. They shaped their policies and made their plans according to their own ideas. The leaders of this world do the same today. But all the theories of men leave God out of God's world. God is welcome to heaven. Man knows nothing about heaven and cares even less. But the earth is the centre of all man's affections, so man insists it must be run according to his own ideal. Still, God has His plans for the future government of the world, and He has not left us in ignorance of them.

First God reveals what He is about to do; but even so man cannot profit by the revelation. God spoke in a vision to Pharaoh. He wrote on the wall in Belshazzar's day. He speaks with great plainness of speech in our day. But now as in the past, the wise men of this world fail completely when they try to interpret the Word of God. So Pharaoh appeals to the "magicians of Egypt and all its wise men," only to find "there was none to interpret" his dreams (v. 8). Man's natural pride of intellect blinds him to the simple fact that communications from God can only be interpreted by God.

Joseph explains that both dreams pointed to one event: seven years of plenty, followed by seven years of famine — on a scale never seen before. Both came from God, and He had extraordinary purposes in them. He also made it all known to Pharaoh, and that was beyond the reach of human knowledge. The doubling of the dream showed not only its certainty, but the speed of its fulfilment. God does not deceive, nor is He mocked.

God has a revealed plan. God has established His plan, and what God has planned and established, God will bring to pass. Men dream of bringing in a golden age by their own thoughts and their own efforts — through education, civilization, disarmament, leagues and alliances. It will all be in vain. God has made it clear: only His own direct intervention will bring in His reign of peace. As in Joseph's day, so in our day, "God will bring it to pass."

God was showing Pharaoh beforehand what He was going to do in Egypt… God does such things to wake people up. He wants them to realize that their blessing does not depend on circumstances, but on the God who brings about every circumstance.

In keeping with God's settled plan, Pharaoh is also instructed about the way God will carry out His plans. Seven years of plenty will be followed by seven years of famine, and Pharaoh is told to "look out a man discreet and wise, and set him over the land of Egypt." Two things mark this plan. First, God ordains that only one man shall be over the land. Second, God will so order circumstances that all will be brought under the rule of this man. The circumstances and the man would combine to bring about God's purposed plan.

Pharaoh's dream foretells seven years of plenty, followed by seven years of famine that swallow them up. Even now the world is enjoying its years of plenty, and it barely believes the future plainly predicted for it. Yet the time of famine is not far off. It will show the resources of the One who will then be seen as the only one able to meet its terrible needs.

Joseph gives the king a threefold message from God. First he twice repeats that God has shown Pharaoh what He is about to do. The wise men of Egypt no doubt had their theories about the future of Egypt. They shaped their policies and made their plans to fit their own ideas. It is the same today. The leaders of this world — political, religious, intellectual, capitalist, or labour — have their various theories about the future government of the world... all the theories of men leave God out of God's world.

God has a revealed plan. God has established His plan, and what God has planned and established, God will bring to pass. Men dream of bringing in a millennium by their own thoughts and their own efforts — through education, civilization, disarmament, leagues and alliances. It will all be in vain.

There were seven years, not just of plenty, but of "great plenty." During those years, we read, "the earth brought forth by handfuls." It was a time of extraordinary abundance. And there never was a day like the one in which we live. Never before the present age has God sent His messengers out into all the world. They proclaim to every sinner a free and full salvation through faith in the name of His own exalted Son.

Often when people are richly blessed they do not think wisely about what the future may hold. They waste the large amount the Lord has given them. Then the lean years arrive without warning, and they are not ready.

The men of the world may completely ignore the blessings that grace brings to their door, and go on their way with no thought for the future. It seems the men of Egypt took no advantage of the years of plenty to lay up for the years of famine. We do not read that they gathered up any food. It was Joseph who went through the land and gathered up grain. And so today it is the exalted Christ who is reaping a harvest of souls during the day of grace. He is going through the world gathering His people out of the world. But when the days of grace have run their course, He will deal with the men of the world.

Young man, prepare for the future. That is the lesson I get from Joseph. Have you provided for the future? I do not mean for the things of this life... Most men that one sees are very busy and earnest in their desire to get on in this world: I wish they were as earnest about eternal things. They are so taken up with this life that they neglect eternity completely.

God was revealing what He was about to bring on the land of Egypt. First, seven years of very great plenty. Then seven years of severe shortage and famine. Both depended on the waters of the Nile. At the end of the seven years of famine, all the richness of the good years would be gone… What is more, the dream came to Pharaoh twice, so that he would see that the matter was settled and nothing could reverse it, and that God would bring it to pass soon.

The abundance of the first seven years must have been great. Often when people are greatly blessed they do not consider wisely what the future may hold. They waste the large amount the Lord has given them. Then the lean years arrive without warning, and they are not ready. In the same way, when a nation has lived in luxury, a recession is likely to strike, and bitter complaining fills the air. Through such things God speaks loudly to men.

Joseph's counsel is very simple. During the years of plenty, store up for the future. Prepare for the future — that is the point.

Pharaoh's dream foretells seven years of plenty, and then seven years of famine that devour them up. Even now the world is enjoying its own years of plenty, and it hardly believes the future plainly foretold for it. Yet the time of famine is surely not far off. It will display the resources of the One who will then be seen as the only One able to meet its terrible needs.

In a time of plenty, who thinks of famine? But famine sometimes follows plenty. It was so in Egypt. There were first seven years of plenty, and then seven years of famine; and all the plenty was forgotten when the famine consumed the land. So it is sometimes with the ministry of the word of God… Some of us can look back and see place after place where the word was once given in plenty. Those places have now become little more than a desolation, almost a famine of the Word. The children of God there are barely existing, instead of living in holy liberty, devoted to the Lord.

The famine that followed was unusually severe, and it spread over the whole inhabited earth. When the people cried to Pharaoh for relief, his reply was simple: "Go to Joseph. What he says to you, do." This at once reminds us of the words the mother of our Lord spoke at His first miracle, "Do whatever he tells you" (John 2:5). Does a conscience-stricken sinner cry out today for salvation? The answer in three words is, "Go to Jesus." All God's grace and bounty flows through Him.

The famine would be so severe that the good years would be forgotten. It would be as if the bad years ate them up and left no benefit behind (vv. 28-31). God does things like this to wake people up. He wants them to see that their blessing does not depend on circumstances, but on the God who brings about every circumstance.

Joseph explains that both dreams pointed to one event: seven years of plenty, followed by the same number of famine, like nothing ever known before. Both were God's doing, for extraordinary ends. So was His making it all known to Pharaoh, which lay beyond the reach of human knowledge. The doubling of the dream showed not only that it was certain, but that it would come quickly. God does not deceive, and He is not mocked.

Joseph's advice is very simple. During the years of plenty, store up for the future. Prepare for the future — that is the point.

Often when people are richly blessed, they do not think wisely about what the future may hold. They waste the large amount the Lord has given them. Then the lean years arrive without warning, and they are not ready. It is the same when a nation has lived in luxury. A recession is likely to strike, and the whole air fills with bitter complaining. Through such things God speaks loudly to people.

In this day of grace the world is passing through its "seven plentiful years," when the grace of God is giving out blessings by "handfuls." The people of the world may completely ignore the blessings that grace brings to their door, and go on their way with no thought for the future. It seems the men of Egypt made no use of the years of plenty to store up for the years of famine. We do not read that they gathered any food. It was Joseph who went through the land and gathered the grain. And so today it is the exalted Christ who is reaping a harvest of souls during the day of grace.

Seven is the number of spiritual perfection, whether of good or of evil. In these two sets of seven years we see two complete periods of time: the present, "the year of the Lord's favor," and what comes after it, "the day of vengeance of our God."

In a time of plenty, who thinks of famine? But famine sometimes follows plenty. That is what happened in Egypt. First came seven years of plenty, then seven years of famine. All the plenty was forgotten when the famine ate up the land. It is sometimes the same with the ministry of God's word... some of us can look back and see place after place where this was so, and which is now little more than a wasteland, with almost a famine of the Word.

"It shall be very grievous," said Joseph, of the famine that was coming on the land. And Christ has told us that the tribulation soon to come on this unbelieving world will be the most terrible disaster, or series of disasters, that has ever been. Would you escape it? Run to Christ. He will receive you; He will save you.

Once more the dreams were prophetic. God was revealing what He was about to bring upon the land of Egypt... Moreover, the dream was doubled to Pharaoh so that he might realise that the thing was settled, beyond any hope of being revoked, and God would shortly bring it to pass.

Joseph explains that both dreams related to one event: seven years of plenty, followed by seven years of famine beyond anything known before. Both were God's doing for extraordinary ends, and so was His making it all known to Pharaoh, which was beyond the reach of man. The doubling of the dream indicated not only its certainty, but the speed of its accomplishment. God does not deceive, nor is He mocked.

Not only has God a plan for the government of Egypt, but "the thing is established by God" (v. 32). People can produce a bewildering run of theories and plans, but all of them carry the fatal mark of complete instability. One generation pushes its theories and plans with immense energy. The next generation throws them all aside. But God alone can declare "the end from the beginning and from ancient times things not yet done." He alone can say, "My counsel shall stand, and I will accomplish all My purpose" (Isa. 46:10).

Not only is "the thing established by God," but "God will shortly bring it to pass" (v. 32). God has a revealed plan. God has established His plan, and what God has planned and established, God will bring to pass. Men dream of bringing in a golden age shaped by their own thoughts and built by their own efforts — through education, civilisation, disarmament, leagues and alliances. It will all be in vain. God has made it perfectly clear that His golden age will only come by His own direct intervention. Has He not said through the prophet, "I have spoken, and I will bring it to pass; I have purposed, and I will do it" (Isa. 46:11)?

The words themselves mean "numbered," "weighed," and "divided." But no human cleverness could have found their divine meaning, and it is this which Daniel explains. The first word was repeated. The reason for this is no doubt found in Joseph's words to Pharaoh: "the doubling of Pharaoh's dream means that the thing is fixed by God, and God will shortly bring it about" (Genesis 41:32).

The miracle worked twice signifies, if one may apply Joseph's interpretation (Gen. 41:32), that the thing is established by God, whatever man's unbelief may be.

God has given us, not a dream, but the Bible. In it, He tells of coming judgment. Pharaoh knew he had seven years to get ready, but we do not know how long we have to get ready, and then we shall never have another chance. "The prudent sees danger and hides himself, but the simple go on and suffer for it" (Prov. 22:3). Let us be wise like Pharaoh! "Behold, now is the favorable time; behold, now is the day of salvation" (2 Cor. 6:2).

A man just out of the shame and obscurity of a prison would normally hold back from advising a king and his courtiers on affairs of state — and on the most urgent and important matters. Joseph rose above all such scruples. Confidence in the revealed mind of God took away his fear of being brushed aside. It also drew out his heart in goodwill to the king and his people. Otherwise they might soon forget the dream and its meaning as a passing wonder. They would fall into the usual carelessness of unbelief, wasting the coming plenty and paying no attention to the scarcity to follow.

Joseph not only interpreted the dreams. He also told Pharaoh what should be done, since these things were coming. What was needed was the man of wisdom entrusted with carrying them out. Joseph was speaking on God's behalf. He showed that on the human side, faced with these acts of God, all that was needed was A MAN.

Two things mark this plan. First, God ordains that only one man shall be over the land. Second, God will so order circumstances that all come under the sway of this man. Joseph was to be set over all. The seven years of plenty, followed by the seven years of famine, would bring everyone under Joseph. The circumstances and the man would combine to bring about God's purposed plan.

The man who could explain the dream turned out to be the discreet man who would govern Egypt through the famine. Here we have at once a picture of our Lord Jesus. He is the One raised from the dead, so that He might take His place at the head of the universe, and be even now over the house of God.

Pharaoh could see that the Spirit of God was in Joseph. God had revealed the meaning of the dream to him, so there was no one so discerning and wise as he. 1 Corinthians 2:15 tells us, "The spiritual person judges all things" — that is, he judges in the sense of discerning. He not only discerns spiritual things. He also discerns everyday matters more rightly than any unbeliever does. This is because God is the Creator of material things just as much as of spiritual ones.

This, too, is God's plan for the future government of the world. Not by parliaments or cabinets, not by counsellors and ministers, will God govern, but by a Man "discerning and wise" set over all. And all will be brought under His sway either by the day of grace or in the day of judgment — the years of plenty or the years of famine. Many have already come under the sway of Christ by confessing Him as Lord, to His glory and their blessing. But the world at large has neglected God's grace and rejected the claims of Christ. It will be brought to bow in the day of judgment that follows the years of grace.

The point was this: the future was to be provided for. There is a great principle there. Whatever you do not have as regards this life, make sure for eternity. Look ahead. The future is there.

Often when people are greatly blessed they do not consider wisely what the future may hold. They squander the large amount the Lord has given them. Then the lean years come unexpectedly, and they are not prepared.

Joseph was not content only to interpret the dreams of the king... He saw that the case demanded the most energetic and careful measures. The light given from above had to be put to use: a long period of over-abundant plenty, then an equally long, certain and extreme scarcity to follow. So he rose above all hesitation. A man just out of the obscurity and shame of a prison would not normally advise a king and his court on affairs of state... Confidence in the revealed mind of God removed his fear that they would brush him aside. It also drew out his heart in goodwill to the king and his people. Otherwise they might soon forget the dream and its meaning as a passing sensation. Then they would fall into the usual carelessness of unbelief, wasting the coming plenty and ignoring the scarcity to follow.

Joseph not only interpreted the dreams. He also told Pharaoh what should be done, since these things were coming. What was needed was the man of wisdom who could be trusted to carry them out. In fact, Joseph was speaking on God's behalf. He showed that on the human side, faced with these acts of God, only one thing was needed: A MAN.

Two things mark this plan. First, God ordains that only one man shall be over the land; second, God will so order circumstances that all will be brought under the rule of this man. Joseph was to be set over all, and all would be brought under Joseph by the seven years of plenty followed by the seven years of famine. The circumstances and the man would combine to bring about God's purposed plan.

He must appoint a wise, dependable man to manage the great work of gathering produce into storehouses throughout the land of Egypt. This would need many helpers. During the seven years of plenty, they would need only one-fifth of the produce of the land to be kept for the future (vv. 33-36). The abundance of the first seven years must have been great. Often when people are greatly blessed they do not consider wisely what the future may hold. They squander the large amount the Lord has given them. Then the lean years arrive without warning, and they are not ready.

The Lord would not have us lose His gifts through waste or neglect, just because we have more than enough for the moment. God gave seven years of plenty in Egypt. The spirit of divine wisdom in Joseph devised effective measures to gather up the surplus and store it for the days of famine. Nothing was to be lost!... The lesson applies widely. To waste His gifts is to despise them, and to lose them. Economy is not contrary to true generosity but consistent with it.

During the years of plenty Joseph uses his place of exaltation to reap a great harvest for Egypt... In this day of grace the world is passing through its "seven plenteous years." The grace of God is giving out blessings by "handfuls." The men of the world may completely ignore the blessings that grace brings to their door, and go their way with no thought for the future. It seems the men of Egypt took no advantage of the years of plenty to store for the years of famine. We do not read that they gathered up any food. It was Joseph who went throughout the land and gathered up corn. And so today it is the exalted Christ who is reaping a harvest of souls during the day of grace.

Normally a man just out of the obscurity and shame of prison would hold back from advising a king and his court on urgent affairs of state. Joseph rose above all such hesitation. He was sure that God had made His mind known, so he had no fear of being brushed aside. That same confidence drew out his heart in goodwill to the king and his people, and to the others so closely concerned. Without his advice they might soon forget the dream and its meaning, treating it as a wonder that fades in a few days. They would sink into the usual carelessness of unbelief, wasting the plenty that was coming and ignoring the shortage that would follow.

Often when people are greatly blessed they do not think wisely about what the future may hold. They waste the large amount the Lord has given them. Then the lean years come without warning, and they are not ready. In the same way, when a nation has lived in luxury, a recession is likely to strike, and the whole atmosphere fills with bitter complaining. Through such things God speaks loudly to people.

The point was this: they had to provide for the future. There is a great principle there. Whatever you lack in this life, make sure of eternity. Look ahead. The future is there.

All Egypt was in need during those seven years of famine. Where were Pharaoh's riches, his wealth, so that he could meet all that need and still keep his throne, his majesty and his glory? In Joseph — not in the storehouses of grain, but in Joseph, with all his wisdom and ability, in Zaphnath-paaneah. All Pharaoh's riches lay in the wisdom and the great administrative ability of that young man Joseph. Now, where are all God's riches today? Not in Israel, not in the nations, not in the church, but in Christ Jesus.

In this day of grace the world is passing through its "seven plentiful years," when the grace of God is giving blessings by "handfuls." The people of the world may completely ignore the blessings that grace brings to their door, and go on with no thought for the future. We do not read that the men of Egypt gathered any food. It was Joseph who went through the land and gathered the grain. And so today it is the exalted Christ who is reaping a harvest of souls during the day of grace. He is going through the world, gathering His people out of it.

Joseph opened all the storehouses of Egypt (v. 56). In the same way the Lord Jesus has opened the storehouses of heaven through His great sacrifice at Calvary, to bless those who have found themselves reduced to spiritual poverty. One great contrast, however, is that the Lord Jesus gives freely, "without money and without price."

The details that follow show Joseph's excellent administration. For most people, overflowing plenty leads to reckless spending and waste. But he knew Whom he had believed. He entered wisely into the duty that fell on him more than on anyone else in Egypt, and he made provision for the years of extreme want. So everyone living on that soil was to benefit enormously, from the ruler down to every subject — and so would people far beyond Egypt. The overflowing plenty set the first seal on the prophecy God had given and interpreted; the famine set the second.

Pharaoh recognised the wisdom of God not only in the interpretation but also in the counsel that Joseph gave. And who was wiser than Joseph to take Egypt's critical case in hand? He could manage its resources during the seven years of plenty, and hand out the stores during the seven years of famine that would surely follow.

Little did aged Jacob dream how Egypt had become the life-centre for the countries around it. Little did he think that the son he mourned as dead had been raised by the hand of God to chief power in Egypt. Nor did he know that by his wisdom Joseph was the sustainer of life, not only of Egypt, but of the world around it. His name, Zaphnath-paaneah, means The food of life, or, of the living.

During the years of plenty Joseph uses his place of exaltation to reap a great harvest for Egypt. He deals with the harvest of Egypt during the years of plenty; he will deal with the men of Egypt during the years of famine. Apparently the men of Egypt took no advantage of the years of plenty to lay up for the years of famine. We do not read that they gathered up any food. It was Joseph who went throughout the land and gathered up the grain. And so today it is the exalted Christ who is reaping a harvest of souls during the day of grace. He is going through the world gathering His people out of the world. But when the days of grace have run their course He will deal with the men of the world.

This, too, is God's plan for the future government of the world. Not by parliaments, or cabinets, not by counsellors and ministers, will God govern, but by "a Man discreet and wise" set over all. And all will be brought under His sway either by the day of grace or in the day of judgment — the years of plenty or the years of famine.

Even now the world is enjoying its plenteous years, and it hardly believes in its plainly predicted future. Yet the time of famine is surely not far off. It will reveal the resources of the One who will then be seen as the only One able to meet its terrible needs.

Joseph was wise. He said in effect to Pharaoh, Make provision for the future. Now I do not want you to be thinking of the things of this world. I want you to be ready for eternity. I want you to be ready for that moment of unequalled importance in your history, when you have to pass out of this world.

His interpretation carried its own light and evidence along with it; and Pharaoh recognised the wisdom of God, not only in this, but also in the counsel that Joseph gave. And who was wiser than Joseph to take Egypt's critical case in hand? He would manage its resources during the seven years of plenty. He would hand out the stores during the seven years of famine that would surely follow. So the king felt at once, and his servants too, despite the usual jealousy of a court.

Joseph not only interpreted the dreams. He also told Pharaoh what should be done, since these things were coming. What was needed was the man of wisdom, the one to trust with carrying it out. Joseph was speaking on God's behalf. He showed that, on the human side, these acts of God called for one thing only: A MAN.

God has destroyed "the wisdom of the wise" and thwarted "the discernment of the discerning." Now He falls back on the man He kept in reserve, "a man in whom the Spirit of God is." But God's man is always of little account in the eyes of the world. This man is destined to wield a power that no human being, before or since, has ever held. Yet for the moment he is wasting away in a prison, counted among what is "low and despised in the world."

1 Corinthians 2:15 tells us, "The spiritual person judges all things" — that is, he judges in the sense of discerning. He discerns not only spiritual things but everyday matters too, and he judges them more rightly than any unbeliever does. That is because God is the Creator of material things just as much as of spiritual things.

So, without any effort of his own, Joseph was lifted from undeserved depths of suffering and disgrace. He became prime minister of the greatest kingdom then on earth. Who could deny that it was God's doing in His providence, though not without remarkable means in His Spirit's power working in His servant?

This, too, is God's plan for the future government of the world. God will not govern by parliaments or cabinets, or by advisers and ministers. He will govern by "a Man discerning and wise" set over all. And He will bring everyone under His rule, either in the day of grace or in the day of judgment — the years of plenty or the years of famine.

And how plain this is as a picture of one greater than Joseph! He suffered first from His own people, who did not receive Him. Later He suffered death on a cross from Gentiles who did not know Him. Yet through it all He was the vessel of divine wisdom, far beyond Joseph or anyone else ever born.

God had destroyed "the wisdom of the wise" and brought "the discernment of the discerning" to nothing. So He turns to the man He had kept in reserve, "a man in whom the Spirit of God is." But God's man always counts for little in the eyes of the world. This man was destined to hold power that no human being, before or since, has ever held. For the moment he lies forgotten in a prison, counted among "what is low and despised in the world."

The ability was no more in Joseph than in the wise men of Egypt. They may be learned in all the wisdom of the Egyptians, and they may hold the very highest positions in the king's court. Joseph, on the other hand, is a young Hebrew servant in a dungeon. But God was with him, so he could surpass the wisdom of the wise and stand without fear in the presence of the king.

Joseph did not only interpret the dreams. He also told Pharaoh what to do, because these things were about to happen. What was needed was a wise man who could be trusted to carry the plan out. Joseph was really speaking on God's behalf. He showed that on the human side, in the face of these acts of God, all that was needed was A MAN.

As a ruler of men, Pharaoh had no doubt gained some discernment, and he saw at once that Joseph was the man for this emergency. It really was the Spirit of God speaking and acting through Joseph. Pharaoh worshipped idols, so he only thought of "the spirit of the gods." Even so, he knew at once that this was more than human wisdom and more than human power to govern.

In the book of Genesis we read nothing more about the working of God's Spirit. The one exception is the question Pharaoh put to his servants. He was looking for a discerning and wise man to be a saviour in a day of coming famine: "Can we find a man like this, in whom is the Spirit of God?"

It was clear to Pharaoh that the Spirit of God was in Joseph. God had revealed the meaning of the dream to him, so no one was as discerning and wise as he was. 1 Corinthians 2:15 tells us, "The spiritual person judges all things." Here "judges" means discerns. He discerns spiritual things, and he also judges earthly matters rightly, better than any unbeliever, because God is the Creator of material things as well as spiritual ones.

Having the Spirit of God is still what makes the vast difference between the children of God and the wise men of the world. Many have great minds, filled with all the learning this world can give. Some hold high rank in the religious world. But unless they are born again they are only natural men, without the Spirit. They cannot even see the things that belong to the kingdom of God.

No one could compare to Joseph. No one like him could be found. Pharaoh gave him a new name, Zaphnath-paaneah. In Egyptian it means "Saviour of the world," and in Hebrew it means "Revealer of secrets." Our Joseph, our Saviour of the world, our Revealer of secrets, is the Lord of glory, the Lord Jesus Christ. Just as the Spirit of God was in Joseph, the Holy Spirit came upon the Lord Jesus at His baptism for public service.

God has destroyed "the wisdom of the wise" and thwarted "the discernment of the discerning." Now He falls back on the man He had kept in reserve, "a man in whom the Spirit of God is." But God's man is always of little account in the eyes of the world. At that moment the man destined to hold a power no one before or since has ever held is shut up in a prison. He is counted among "what is low and despised in the world." … Joseph at once confesses, "It is not in me." It was no more in Joseph than in the wise men of Egypt.

He denied having any power or wisdom of his own. He said instead that God would give Pharaoh a favourable answer. It is a mark of a true servant of God to say, "It is not in me." We see the same spirit in Paul: "Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God" (2 Cor. 3:5).

As a ruler of men, Pharaoh had no doubt gained a measure of discernment. He saw at once that Joseph was the man for this emergency. It was indeed the Spirit of God who was speaking and acting through Joseph. But Pharaoh worshipped idols, so he only thought of "the spirit of the gods." Still, he recognised at once that this was more than human wisdom and power to govern.

It was clear to Pharaoh that the Spirit of God was in Joseph. God had shown Joseph the meaning of the dream, so there was no one so discerning and wise as he. 1 Corinthians 2:15 tells us, "The spiritual person judges all things" — that is, he judges in the sense of discerning. He discerns spiritual things. He also judges everyday matters better than any unbeliever does, because God is the Creator of material things just as much as spiritual ones.

The nations could never have guessed it. The punishment laid on him, the guiltless one, was unjust — yet it was the necessary link in God's wonderful chain that put the rule of the world-kingdom in his hand! He had endured prison for years, under the worst of accusations. Now he was about to pass in one step to the highest dignity and the largest power. "Only as regards the throne," as the king said, "will I be greater than you."

This too is God's plan for the future government of the world. God will not govern by parliaments or cabinets, or by advisers and ministers. He will govern by "a discerning and wise Man" set over all. And all will be brought under His rule either in the day of grace or in the day of judgment — the years of plenty or the years of famine.

Joseph received his high place in Egypt only on the ground of his personal worth and the real service he had done for the country and kingdom of Egypt. And we see from Philippians 2 that God has exalted Jesus (as a man) only because of His personal worthiness and His obedience to death.

His brothers had no idea what they were doing. Their envious hatred was only the means of bringing about his exaltation — the exaltation that would make them bow to him and keep them alive. The Gentiles could not see it either. He was guiltless, and the punishment inflicted on him was unjust. Yet that punishment was the necessary link in God's wonderful chain that put the rule of the world-kingdom into his hand! For years he had endured prison as a criminal of the worst reputation. Now he was about to pass in one step to the highest dignity and the largest power. "Only as regards the throne," as the king said, "will I be greater than you."

"According to your word shall all my people be ruled." This is too free. The Hebrew reads: "And on your mouth shall all my people kiss." Compare Ps. 2:12. Samuel kissed Saul when he anointed him (1 Sam. 10:1).

Just as Pharaoh, the supreme ruler, said to Joseph of old, "You shall be over my house, and all my people shall order themselves as you command," so God has made Christ Lord over all things in His house.

Joseph's word was to rule all the people of Egypt. Pharaoh would of course not give his throne to Joseph, but he would depend on Joseph to manage all his affairs. The dignity of Pharaoh's position remained, but he gave authority into Joseph's hand. There is an analogy here. God always remains in the dignity of eternal glory. Yet He has given His beloved Son the place of supreme authority over His creation.

Contrast this with the pit and the dungeon. Mark the chain of events that brought it all about. In it you have at once a marked display of the hand of God, and a striking picture of the sufferings and glory of the Lord Jesus Christ. The envy of his brothers and the false judgement of the Gentile had put Joseph into the pit and the dungeon. Yet he was taken from there to be ruler over the whole land of Egypt — and more, to be the channel of blessing and the sustainer of life to Israel and the whole earth. Here is a man put, for all practical purposes, in the place of death by the hand of man, and then raised up by the hand of God and set in dignity and glory.

Egypt gave Joseph his place of exaltation on one ground only: his personal worth and the real service he had done for the country and kingdom of Egypt. And Philippians 2 shows that God has exalted Jesus (as a man) for one reason only — personal worthiness and obedience to the point of death.

If Joseph is supreme, all are called to submit. It is the same today. God has exalted the Lord Jesus and given Him a Name which is above every name, and the purpose is "that at the Name of Jesus every knee shall bow." The Christian is glad to bow during the plentiful years of grace. The world will have to bow in the years of famine.

So Joseph rose without any effort of his own. He came from undeserved depths of suffering and disgrace to be prime minister of the greatest kingdom then on earth. Who could deny that God did this in His providence? Yet He used extraordinary means: His Spirit's power working in His servant.

Pharaoh sets him over his house. Joseph's word would rule all the people of Egypt. Pharaoh would of course not give his throne to Joseph. But he would depend on Joseph to run all his affairs. The dignity of Pharaoh's position remained, but he gave authority into Joseph's hand. There is an analogy here. God always remains in the dignity of eternal glory. Yet He has given His beloved Son the place of supreme authority over His creation.

Here was exaltation of no ordinary kind. Contrast this with the pit and the dungeon. Mark the chain of events that brought it all about. You have at once a clear display of the hand of God, and a striking picture of the sufferings and glory of the Lord Jesus Christ. The envy of his brothers and the false judgement of the Gentile had put Joseph in the pit and the dungeon. God took him from there to rule the whole land of Egypt. And not only that: he became the channel of blessing and the sustainer of life to Israel and the whole earth.

All this is a picture of the present exaltation of Christ Jesus the Lord. He who was once the Crucified is now the Glorified. He whom men once put on a gallows has been placed by God on His throne. Joseph received his place of exaltation in Egypt only because of his personal worth and the real service he did for the country and kingdom of Egypt. Philippians 2 shows the same thing: God has exalted Jesus (as a man) only because of personal worthiness and obedience to death.

That title "Lord" carries another thought besides authority. It does mean authority... but it also means administration. God has made Him the great Administrator in this present day of His grace. The illustration of it in the Old Testament is Joseph... He was the lord in Egypt, and the life of every Egyptian depended on him. He was the one who had charge of all the supplies of life, and he administered those supplies for the good of the people. God has taken the Lord Jesus Christ and exalted Him to the throne in heaven to administer His grace. Since He was exalted, no soul has ever received any favour or blessing from God except through our Lord Jesus Christ.

This too is God's plan for the future government of the world. Not by parliaments or cabinets, not by counsellors and ministers, will God govern, but by "a Man discreet and wise" set over all. And all will be brought under His sway either by the day of grace or in the day of judgment — the years of plenty or the years of famine.

The despised and rejected One is exalted on His Father's throne, not yet on His own. He has all authority over a kingdom as wide as the world. It is a kingdom of a very special kind, which He received when He was cast out and away from His brothers.

Note, the humiliation of Joseph was God's path to his exaltation.

Once more, in verse 42, Joseph's hand appears. Its power and skill showed in Potiphar's house, in the ordinary affairs of life. Later it showed in scenes of much humiliation in the prison. Now, in the splendour of the palace, Pharaoh took the ring from his own hand and placed it on the hand of Joseph. It no doubt carried the great seal of the kingdom... Step by step he had gone down into the valley of humiliation. Now at one mighty bound he had risen into power and glory... In Philippians 2 we have the downward steps of our blessed Lord set out in detail, even to the death of the cross. But then comes one mighty lifting up into the glory, where every knee will have to bow to Him.

Joseph had now reached the height of his glory. His word ruled all Egypt, and every knee had to bow to him. Pharaoh "made him lord of his house and ruler of all his possessions, to bind his princes at his pleasure and to teach his elders wisdom" (Ps. 105:21-22). His rule was therefore absolute. Only the king on his throne stood above him, and the signet ring of authority rested on his hand. Wielding the executive power of the kingdom, he brought everything in the realm under Pharaoh, as Genesis 47:13-26 shows.

Pharaoh took off his ring — the ring that bore the royal cipher, his authoritative seal — and he put it on Joseph's hand... In this way he showed everyone that Joseph was the man of his right hand... The ring speaks of authority; the fine linen, of moral worth; the gold chain, of sovereign majesty. We sometimes speak of the threefold glories of Christ — Personal, Moral and Official.

The ring has no end, so it speaks of His eternal identification with God. The fine linen reminds us of the perfect purity of His Manhood (Rev. 19:8). The golden chain pictures His unity with the Father in His Godhead glory.

Worn as the badge of office: Joseph and Daniel were given gold chains. Gen. 41:42; Dan. 5:7.

All this pictures the present exaltation of Christ Jesus the Lord. He who was once the Crucified is now the Glorified. He whom men once hung on a gallows has been placed by God on His throne. Joseph received his place of exaltation in Egypt purely because of his personal worth. It also rested on the actual service he had rendered to the country and kingdom of Egypt. Philippians 2 shows us the same thing. God has exalted Jesus (as a man) solely because of personal worthiness and obedience to the point of death. And Peter said on the day of Pentecost, to the very Jews who had condemned and crucified Him, "Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified" (Acts 2:36).

I have no doubt that when the cry went out, "Bow the knee," people asked, To whom? To Joseph? That slave, that man who was in prison? Never! I think I can hear many a proud Egyptian prince saying, I will never bow. Perhaps you have said, I will never bow to Christ. Wait a while. Pride never filled your stomach. It may have filled your heart. What will bring you down? A day of famine.

Here, then, was exaltation of no ordinary kind. Contrast this with the pit and the dungeon. Notice the chain of events that brought it all about. You have at once a clear display of the hand of God, and a striking picture of the sufferings and glory of the Lord Jesus Christ. The envy of his brothers and the false judgement of the Gentile had put Joseph in the pit and the dungeon. From there he was taken to be ruler over the whole land of Egypt — and not only that, but to be the channel of blessing and the sustainer of life to Israel and the whole earth.

But if it was not the kingdom of Israel, whose centre is Zion, this only confirms how fitting the picture is. One day He will be the one king of all the earth as well as of the chosen people, coming in manifest glory on the clouds of heaven. This is the rule of a kingdom completely different from that day. That day has in no way arrived, though it surely will. But the despised and rejected One is exalted on His Father's throne, not yet on His own. He has all authority over a kingdom as wide as the world, in a form quite special. He received it when He was cast out and separated from His brothers. Joseph's exaltation by the king of Egypt is the striking shadow of this.

No Egyptian could move without Joseph's permission, and heralds went before his chariot proclaiming, "Bow the knee." In his exaltation we see the exaltation of Christ, to whom every knee must bow. When that glory comes, He will be seen as Messiah, the true Son of David, the rightful Heir, and the restored and willing heart of Israel will pay Him homage. But not only that: just as the Egyptians bowed to Joseph's authority, so the nations will own the exalted Christ in that day to be King of kings and Lord of lords.

Just picture for a moment how Joseph was made to ride in the second chariot, "and they cried before him, Bow the knee!" This is the right motto. "Bow the knee" is the command that suits everyone today, in the time after Christ suffered, the time when the church has been given to Him. The resistance of many to that command will not, in the end, stop them from bowing the knee to Him.

I think I see the trumpeters going before him, and hear them crying, "Bow the knee." Bow the knee to Joseph, the exalted Hebrew slave! Pharaoh had said it, and bow the people must. Sinner! God now tells you to bow the knee; bow your heart to Christ. Bow you must; bow you shall. You may reply, I won't bow! Yes, you will — for God has said, "By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: 'To me every knee shall bow, every tongue shall swear allegiance.'" (Isaiah 45:23)

All have to bow to the crucified One. All have to confess Him Lord. But how sad to be "compelled by might" to do this before the judgment throne in the day to come. Far better to be "drawn by mercy" for eternal blessing in this day of grace.

I have no doubt that when the cry went out, "Bow the knee," they said, To whom? To Joseph? That slave, that man who was in prison? Never! I think I can hear many a proud Egyptian prince saying, I will never bow. Perhaps you have said, I will never bow to Christ. Ah, wait a bit. Pride never filled your stomach. It may have filled your heart. What will bring you down? A day of famine.

Pharaoh would of course not give his throne to Joseph. But he would depend on Joseph to run all his affairs. The dignity of Pharaoh's position remained, but he gave authority into Joseph's hand. There is an analogy here. God always remains in the dignity of eternal glory. Yet He has given His beloved Son the place of supreme authority over His creation.

This was an imperial decree. In the same way, God has decreed by the honor of His own name that without Christ there is no true work (the hand) or walk (the foot) in all the world.

The words of Pharaoh are literally fulfilled: "Without your consent no one shall lift up hand or foot in all the land of Egypt." Joseph uses his power to bring all into subjection. No earthly king before or since has made such claims... Others who have made large claims on their subjects have not been able to make them good. Or, in trying to do so, they have provoked rebellion and revolution. Joseph, however, not only makes unheard of claims. He makes them good, and no one raises a voice in rebellion.

The envy of his brothers and the false judgement of the Gentile put Joseph in the pit and the dungeon. From there he was taken to be ruler over the whole land of Egypt. And not only that: he became the channel of blessing and the sustainer of life to Israel and the whole earth. This is all typical of Christ; indeed, a type could hardly be more perfect. We see a man laid in the place of death, for all practical purposes, by the hand of man. Then the hand of God raised him up and set him in dignity and glory.

Joseph received his high place in Egypt on one ground only: his personal worth and the real service he did for the country and kingdom of Egypt. And Philippians 2 shows that God has exalted Jesus (as a man) only because of personal worthiness and obedience to death.

Because Joseph is exalted and clothed with glory, all are called to "bow the knee" to him, and no one is to act without him... If Joseph is supreme, all are called to submit. And so today, if God has exalted the Lord Jesus and given Him a Name above every name, it is "that at the name of Jesus every knee should bow." The Christian delights to bow during the plentiful years of grace. The world will have to bow in the years of famine.

We may be gifted. We may have all knowledge and zeal and long experience. But it still remains true that without Christ we can do nothing. Gift, and knowledge, and zeal, are not power. All these things will not enable us to overcome the flesh, to refuse the world, or escape the snares of the devil.

The giving of names is a mark of lordship, or ownership. So Adam at the beginning gave names to the animals. Pharaoh gave a name to Joseph, Nebuchadnezzar to Daniel, and so on (Gen. 2:20; Gen. 41:45; Dan. 1:7).

This is the name Pharaoh gave to Joseph. Learned Jews translate it as a Hebrew name, "Revealer of secrets," as the margin of the Authorized Version does. But it is an Egyptian name, and read that way it has been interpreted "Prince of the life of the world" … and "The saviour of the world." These last two meanings suit Joseph well, since he is a picture of Christ.

Some say that Zaphnath-paaneah has a meaning whether you read it as Hebrew or as Egyptian. As Hebrew it would mean "Revealer of secrets." As Egyptian it would mean "Saviour of the world." We may gladly accept both. In this double meaning we see a further picture of the One whom we adore. In Him both revelation and redemption reach their high point and full completion, and we are blessed forever.

"He left Judea." He left His own people, to whom He had come, and in heart they had rejected Him. He goes out in the fullness of grace to defiled Samaria… There He proves Himself the true "Revealer of secrets" — the One who told the sinful woman all that she ever did. He forgets His toil. He forgets the long weary journey of that day through the burning heat… He forgets His father's house too, and in the land of His affliction He is fruitful.

But Pharaoh did not only give Joseph a full and glorious name — he gave him a wife as well, "Asenath, the daughter of Potiphera priest of On." This Gentile wife was given to Joseph while he was separated from his brothers. She is a most beautiful and unmistakable picture of the Church, given to Christ to be His bride while He is lost to His brothers according to the flesh — the Jewish nation.

But what about Joseph's family, and his brothers who had sold him? When Asenath was given to Joseph, they knew nothing about his exaltation. As far as they were concerned, he was still a slave, sold to the Gentiles. Again, this is a beautiful picture: the Lord received His bride while His earthly people still rejected Him.

Joseph's path to Egypt, where he obtained his wife, was a path of suffering. Asenath suffered nothing at all. For her, being joined to Joseph meant joy and glory only. In the same way, the church has no share in the sufferings that led to her being joined to Christ.

On, or the city of the sun, Heliopolis, was the great seat of learning in Egypt and the place of its first college. In earlier days Potiphera lived there, the prince-priest of the sun and the father of Joseph's wife. Students there studied astronomy and every branch of science… On, as its name shows, was devoted to the sun, and so to the worship of it.

At this time we are told Joseph's age was 30 years (v. 46), the same as that of the Lord Jesus when He began His public ministry (Luke 3:23). So his combined time as a slave and in prison was 13 years. Now he goes out throughout all the land of Egypt. There he supervises the plans to gather into many storage places the huge amount of grain. That was only one-fifth of the overflowing abundance produced during the fruitful first seven years.

Now we see how God fulfilled the dreams of the boy of seventeen. In the years between, He was preparing him for this wonderfully exalted position by passing him through this dreadful experience. Steel is heated and cooled, heated and cooled, until it is well tempered. In the same way Joseph would develop character and trust in God that would serve him well.

Surely there are lessons to be learned from these facts. Thirty years was the God-appointed age for the Levites to enter their service (Num. 4:3); it was at that age our Lord was presented to Israel and entered His ministry (Luke 3:23).

Then comes another wonderful working of God. The sheaves had not yet stood and bowed; the sun, moon and stars had not paid homage yet; but all was to follow not long after. The famine pressed on the land where Jacob lived as a stranger. Meanwhile Joseph was in Egypt with a new family, the children of the bride given him by the king. This clearly matches the place of Christ: cast out by Israel, sold by the Gentiles, but exalted in an entirely new place and glory. There He too can say, during His rejection and separation from Israel, "Behold, I and the children God has given me." Nothing could be plainer than the application of the type.

The next verse (v. 46) mentions that "Joseph was thirty years old when he stood before Pharaoh." Some have noticed the timing of this remark: it comes after the mention of Asenath. They take it to illustrate that the church was already in the Lord's mind and in God's mind before He began His public ministry at age thirty, and before He gave Himself for her on the cross. Whether or not this is directly intended in the type before us, we leave to our readers to consider — but the fact is certainly true.

Faith marked Joseph's policy all through, and his wisdom became more and more obvious. And if this was true of the type, what is it with Him whom he represents on high? And what will it be when He takes the world under His rule, and all the earth is filled with the glory of the Lord? A godly Israelite called to govern Egypt could not have the light that the Lord's death, resurrection and ascension give to the Christian... But according to the measure granted then, Joseph was a bright witness of faith in that day. He was as honest in his high office as when he was a slave of the foreigner and the one his brothers persecuted.

There were seven years, not of plenty only, but of "great plenty." And during those years, we read, "the earth brought forth by handfuls." It was a time of extraordinary abundance. And there never was a day like the one in which we live. Never before this present age did God send His messengers out into all the world. He sent them to proclaim to every sinner a free and full salvation through faith in the name of His own exalted Son. In all God's earlier dealings with the earth there was never a time of such "abundance," such "great plenty."

What follows shows how well Joseph managed Egypt. For most people, overflowing plenty leads to extravagance and waste. But he knew in Whom he believed. He wisely took up the duty that fell on him more than on anyone else in the land of Egypt, and he made provision for the years of severe want... The overflowing harvest set the first seal on the prophecy God had given and interpreted. The famine set the second seal. That seal struck even harder those who barely believed such a change could come — a change so ruinous to comfort, and more and more dangerous to life.

In this day of grace the world is passing through its "seven plentiful years." The grace of God is giving out blessings by "handfuls." People of the world may neglect those blessings entirely, even though grace brings them to their door. They may go their way with no care for the future. It seems the people of Egypt took no advantage of the years of plenty to store up for the years of famine. We do not read that they gathered up any food. It was Joseph who went throughout the land and gathered up grain. And so today it is the exalted Christ who is reaping a harvest of souls during the day of grace. He is going through the world, gathering His people out of the world. But when the days of grace have run their course, He will deal with the people of the world.

After Joseph's exaltation came the seven years of plenty. And these seven years of great abundance picture, if they do not exactly foreshadow, the present age of grace we are so happy to live in. "Behold, now is the favorable time; behold, now is the day of salvation," 2 Corinthians 6:2 says. And it will last till the coming of the Lord... Seven is the number of spiritual perfection, whether of good or evil. In these twice seven years we see two complete periods of time. The present is "the year of the Lord's favor." What follows is "the day of vengeance of our God."

Verse 47 brings out another interesting detail about timing: "And in the seven years of plenty the land brought forth by handfuls." The time of the church corresponds to the "years of plenty" in which men and women are blessed as nobody has ever been blessed before (Ephesians 1:3). Outside the church age, no believer could ever claim to be "chosen before the foundation of the world," or "made acceptable in the Beloved." Not even the greatest men of God could claim it. Nor could Adam before he sinned. None of them could claim to be linked with Christ, or to have Christ as head, or to have any of the many blessings that belong to Christians alone. Even so, one question remains: do we enjoy these riches, or do we live as beggars in the time of plenty?

The details that follow reveal the admirable administration of Joseph. Great plenty with most people leads to extravagance and waste. But he knew in Whom he believed, and he entered wisely into the duty which fell on him more than on anyone in the land of Egypt, and provided accordingly for the years of extreme want.

In this way everyone living on the soil was to benefit in the highest degree, from the ruler to every subject, and far beyond that land. The overflowing plenty put the first seal on the prophetic truth God had given and interpreted; the famine put the second.

During the years of plenty Joseph uses his place of exaltation to reap a great harvest for Egypt. He deals with the harvest of Egypt during the years of plenty; he will deal with the men of Egypt during the years of famine. In this day of grace the world is passing through its "seven plentiful years." The grace of God is giving blessings by "handfuls." The men of the world may completely ignore the blessings that grace brings to their door. They go on their way with no thought for the future. Apparently the men of Egypt took no advantage of the years of plenty to lay up for the years of famine. We do not read that they gathered up any food. It was Joseph who went throughout the land and gathered up grain. And so today it is the exalted Christ who is reaping a harvest of souls during the day of grace.

This, too, is God's plan for the future government of the world. Not by parliaments or cabinets, not by advisers and ministers, will God govern, but by "a Man discreet and wise" set over all. And all will be brought under His rule either by the day of grace or in the day of judgment — the years of plenty or the years of famine.

Naturally speaking, wheat would have disappeared from the earth altogether if Joseph had not stored up the precious grain in Egypt with the wisdom God gave him. Through seed time and harvest it has been reproduced and kept in the earth as the true staff of life. And in it, given by God, we have a remarkable picture of our Lord Jesus Christ.

As to Egypt: Joseph was given to that land in mercy, and by him God made it the head of the nations, and the granary of the whole earth. But Joseph was forgotten, mercy was slighted, and then Moses and the plagues were sent.

In a time of plenty who thinks of famine? But famine sometimes follows plenty. It was so in Egypt. There were first seven years of plenty, and then seven years of famine. All the plenty was forgotten when the famine consumed the land. So it is sometimes with the ministry of the word of God. Many honoured servants of the Lord are busy ministering Christ to souls. At such a time few perhaps consider that scarcity may follow the plenty.

Now he goes out through all the land of Egypt. He oversees the plans to gather the grain into many storage places. This grain was only one-fifth of the huge crop that the first seven fruitful years produced. The amount was so great that no one could count it.

The details that follow reveal the admirable administration of Joseph. With most people, overflowing plenty leads to reckless spending and waste. But he knew in Whom he believed. He wisely took up the duty that fell on him more than on anyone else in Egypt, and so provided for the years of severe want. In this way everyone living on the land was to gain the greatest benefit, from the king down to every subject, and far beyond that land.

Only John, of the four Gospel writers, tells us that Jesus said to His disciples, "Gather up the leftover fragments, that nothing may be lost" (John 6:12). We may have more than enough for the moment. Even so, the Lord would not have us lose His gifts through waste or neglect. God gave seven years of plenty in Egypt, and the spirit of divine wisdom in Joseph planned effective ways to gather up the surplus and store it for the days of famine. Nothing was to be lost! … To waste is to despise His gifts, and to lose them. Thrift is not the opposite of true generosity.

During the years of plenty Joseph uses his place of exaltation to reap a great harvest for Egypt. … It seems the Egyptians took no advantage of the years of plenty to store up for the years of famine. We do not read that they gathered any food. It was Joseph who went throughout the land and gathered up grain. And so today it is the exalted Christ who is reaping a harvest of souls during the day of grace. He is going through the world, gathering His people out of it. But when the days of grace have run their course, He will deal with the people of the world.

The whole of Egypt was in need during those seven years of famine. Where did Pharaoh keep all his riches, his wealth, so that he could meet all that need in a way worthy of his throne, his majesty and his glory? In Joseph — not in the storehouses of grain, but in Joseph, with all his wisdom and ability… Now, where are all God's riches today? They are not in Israel, not in the nations, not in the church, or in the gifts, but in Christ Jesus. And so God meets our need — "according to His riches in glory in Christ Jesus."

Even now the world is enjoying its plentiful years, and it hardly believes in the future plainly predicted for it. Yet the time of famine is certainly not far off. It will show the resources of the One who will then prove to be the only One able to meet its terrible needs.

Asenath bore two sons during this time of plenty, and the text says plainly that this happened "before the year of famine came" (v. 50). The order of events fits perfectly to show that the church and the time of her fruitfulness belong to the "years of plenty" before the time of tribulation (Matt. 24:21; Rev. 3:10; Rev. 6-19).

Pharaoh did not only give Joseph a full and glorious name. He gave him a wife as well: "Asenath, the daughter of Poti-pherah, priest (or prince) of On." Joseph received this Gentile wife while he was separated from his brothers. She is a most beautiful and unmistakable picture of the Church, given to Christ to be His bride, during this time when He is lost to His brothers by natural birth — the Jewish nation. There are seven such pictures of the Church (if we include Rachel) in the Old Testament: Eve, Rebekah, Rachel, Asenath, Zipporah, Abigail, and Solomon's queen, the daughter of Pharaoh.

This is in great contrast with Rebekah, where Abraham had insisted that only one of his own family would be suitable as a bride for Isaac… Asenath is the Gentile, the stranger to the promises of Israel. She gives a picture of the church as the bride that has come from among the Gentile nations and not from Israel exclusively.

I have mentioned Joseph's two sons in passing. They stand for the people who make up the Church of God today, just as Asenath their mother represents the Church as a whole. Their names carry striking meaning. Joseph calls the firstborn Manasseh, forgetting. "For God," he said, "has made me forget all my hardship and all my father's house."… The second son he names Ephraim, fruitful. "For God," he says, "has made me fruitful in the land of my affliction." And though our Lord, according to the prophecies that had gone before, was as Messiah "cut off and had nothing," as far as the kingdom goes He is fruitful in the salvation of multitudes of "sinners of the Gentiles." These answer to the sons of Joseph. "Behold," says Christ, referring to these Ephraims, "I and the children God has given Me." He is, blessed be His name, bringing "many sons to glory," in this the day of His rejection.

There was a time of trouble coming; but before it arrived, the fruit of his union appeared. The children God had given him came into being before this time of trial. So will it be with the Church. All its members will be called out, the whole body will be completed and gathered to the Head in heaven, before "the great tribulation" which shall come upon all the earth.

Verse 50 of our chapter says plainly that these sons were born to Joseph "before the year of famine came." Now this is solemn. If you want to be among the happy people pictured by Joseph's sons, you must be saved before the coming of the Lord… We do not base this truth on a picture, however; the picture only illustrates it. It is taught directly in the New Testament Scriptures.

Many have thought that Solomon's union with the daughter of the king of Egypt was an act of unfaithfulness to the requirements of the law. Forgetting the symbolic meaning of the Word may lead to such mistakes. Would we say that Joseph was unfaithful in marrying Asenath, the daughter of Potipherah, priest of On (Gen. 41:50)? that Moses was unfaithful in marrying Zipporah, daughter of the priest of Midian (Ex. 2:21)?

Manasseh means "causing to forget," as Ephraim means "fruitfulness"; and they show their father's feelings during his remarkable rise to honour outside Israel, for blessing. The names Moses gave his sons do not speak of forgetting his brothers. They speak of his sense of being a stranger, cut off from them, and counting on "God my help." Both meet in perfection in our Lord Jesus.

No one can truly say that he forgets "his father's house" until his heart has found a treasure in a brighter scene. Then wherever he is in body becomes the land of exile to him. Yet he has no wish to go back to the past. He forgets it... It is a wonderful freedom for a man when what he has found and now holds in heaven puts into the shade, into obscurity and forgetfulness, all the natural pride of birth and family line tied to our "father's house."

For His Church, His heavenly bride, He has been content to be as if He did not remember His relationship with His people of old. The thread of prophecy lies unwoven on the loom of time, as if its wheel had stopped forever. What does this attitude of forgetfulness mean, on the part of Him who never slumbers or sleeps? Surely no change. He is carrying out eternal purposes. When those purposes are complete, Israel will look on the face of Him whom they pierced, and a fountain will be opened to them also for sin and for uncleanness.

Rejected by his brothers, his path had been one of suffering and toil, but Joseph has his great reward and becomes fruitful in the land of his affliction. Nor is it otherwise with Christ... His "toil" has its glorious answer in a great harvest of souls gathered out of the world during the time of His rejection by Israel. The time when He is "forgotten" by Israel is the time when He gathers fruit among the Gentiles.

"Forgetfulness" is only negative when it stands alone: as a means to an end it must be tied to that end and ruled by it, to have its proper character... So "to me to live is Christ," from the man who declared himself a Manassite, "forgetting what lies behind" (Phil. 1:21; Phil. 3:13). It was not self-denial for its own sake; it was absorption: counting all things "as rubbish" to "gain Christ" (Phil. 3:8).

This is a picture of the truth of Christianity. It makes us forget the first creation, with its natural relationships and its irritating trials. But that is because it brought in something better: the new creation, of which Christ is the Head. The name of Joseph's second son, Ephraim, which means "fruitful," carries this... Manasseh therefore implies the negative side of the truth, Ephraim the positive.

It required both the pit and the prison to develop and mature this testimony of Joseph. And is it not so with His saints now? Can there be either forgetfulness or fruitfulness, except as death does its work in us?

The names of the sons are significant. Manasseh means "Forgetting," and Ephraim means "Fruitful." The elder's name was negative in what it marked. It recalled that he had been cut off from all his old family ties, and from the hard work and sorrow of his early years. The younger's name had a more positive meaning. It marked the fruitfulness that came out of his earlier afflictions.

Ephraim means "fruitful," for only in new creation is there true fruitfulness for God. Even in the land of Joseph's affliction God had made him fruitful. So today, the Christian should expect affliction. But he already belongs to the new creation, and so he is fitted to bear fruit for God.

It required both the pit and the prison to develop and mature this testimony of Joseph. And is it not so with His saints now? Can there be either forgetting or fruitfulness, unless death is really at work in us? Is it not as we carry the dying of Jesus in our body, and are always handed over to death for His sake, that His life is shown? … To His death we owe everything. By it He has set us free from the moral pit and prison where we were hopelessly ruined.

Rejected by his brothers, his path had been one of suffering and toil, but Joseph has his great reward and becomes fruitful in the land of his affliction. Nor is it otherwise with Christ. His ancient people may despise and reject Him. They may count Him among the transgressors. But in the day of His rejection, when His soul is made an offering for sin, then "He shall see His offspring," yes, "Out of the anguish of His soul He shall see and be satisfied." … The time when He is "forgotten" by Israel is the time when He gathers fruit among the Gentiles.

Joseph's two sons clearly stand for the individuals who make up the Church of God today, just as Asenath their mother represents the Church as a whole. … The second son he names Ephraim, fruitful. … "Behold," says Christ, referring to these Ephraims, "I and the children God has given Me." He is, blessed be His name, bringing "many sons to glory," in this the day of His rejection.

We are left in a world we ought to have nothing in common with, so that we may be fruitful for Christ. And we are left where there is nothing at all to help us. Everything here, even the best of it, draws us away from the only source of fruitfulness and blessing. … to be on earth like a tree turned upside down, the roots in heaven, the branches here.

Joseph explains that both dreams pointed to one event: seven years of plenty, followed by the same number of years of famine, worse than any before. Both were God's doing, for extraordinary ends. So was His making it all known to Pharaoh, which lay beyond what any man could know. The doubling of the dream showed not only that it was certain, but that it would come quickly. God does not deceive, and He is not mocked.

It is when we face our need that we learn how truly nothing we are, and cry out to Him who then proves Himself the living God. But God's remedy is Christ alone. He has put all things into His hand, completely and without ever taking it back. He would have all men to be saved, but no other name is given by which we can be saved. What is true of one person is true of the world. The world at large will not turn to God in Christianity's years of plenty. So drought and famine come from the same hand that gave the blessing unrecognised.

In this day of grace the world is passing through its "seven plentiful years," when the grace of God is handing out blessings by "handfuls." The people of the world may completely ignore the blessings that grace brings to their door, and go on their way with no thought for the future. It seems the men of Egypt made no use of the years of plenty to store up for the years of famine.

The seven years of plenty come to an end, as God had warned through Joseph. The famine came, not only to Egypt, but to other countries also. But Egypt alone had prepared for the famine.

Joseph's advice is very simple. During the years of plenty, store up for the future. Yes — prepare for the future; that is the point.

How will Joseph act in the years of famine? His brothers had thrown him into the pit; the Gentiles had thrown him into prison. Will Joseph seize the world's desperate need, and his brothers' need, as his chance to take revenge? Human nature might act that way, but grace takes another road. Joseph will use his place of supreme power to bless everyone. Yet while he shows grace he will uphold righteousness. So the Gentiles will be forced to cry out in need, and they must submit to Joseph before they receive the blessing.

During the days of plenty the world paid little attention to Joseph. We hear nothing of his brothers; they had no interest in him at all. But when the famine set in, need woke up… The need brings out a cry for bread, and the Gentiles have to learn, and his brothers discover, that no one can meet the need except the man they once despised and rejected.

When the people cried to Pharaoh for help, his reply was simple: "Go to Joseph. What he says to you, do." This at once reminds us of the words spoken by the mother of our Lord at His first miracle: "Do whatever he tells you" (John 2:5). Does a sinner with a stricken conscience cry out today for salvation? The answer is three words: "Go to Jesus." All God's grace and generosity flows through Him.

When God sent drought into Egypt He laid His whole plan before Joseph in advance. This Joseph passed on to Pharaoh. There were to be seven years of plenty before the seven years of drought. This made the pagan king feel that the God of heaven was greater than all the gods of Egypt. They could not foretell what was coming, and they could not provide for it when it came (Gen. 41).

The seven years of plenty came to an end, as God had forewarned by Joseph. The famine came, not only to Egypt, but to other countries also. But Egypt alone had prepared for the famine (v. 54)… The Father has sent the Son to be the Savior of the world (1 John 4:14). Therefore He directs us all to the Lord Jesus as the One appointed to care for our needs. Joseph opened all the storehouses of Egypt (v. 56). In the same way, the Lord Jesus has opened the storehouses of heaven through His great sacrifice at Calvary, for the blessing of those who find themselves in spiritual poverty. There is one great difference: the Lord Jesus gives freely, "without money and without price."

During the days of plenty the world paid little attention to Joseph. Of his brothers we hear nothing; they were completely indifferent to him. But when the famine set in, need woke up: "the land of Egypt was famished" (v. 55). Jacob and his sons faced starvation and death (Gen. 42:1-2). The need calls out a cry for bread. The Gentiles have to learn it, and the brothers discover it: no one can meet the need except the one they once scorned and rejected.

So when God's judgments are in the earth, the inhabitants of the world will learn righteousness. Face to face with our need, we learn that we are nothing. Then we cry out to Him, and He proves Himself the living God. But God's remedy is Christ alone. He has put all things in His hand, completely and with no going back… In the plentiful times of Christianity the world at large will not turn to God. So drought and famine come from the same hand that gave the blessing, though no one knew it.

How will Joseph act in the years of famine? His brothers had put him in the pit, the Gentiles had thrown him into prison. Will Joseph use the world's desperation and his brothers' need as his chance for revenge? Nature might act that way, but grace will take another road. Joseph will use his place of supremacy and power for universal blessing. But while showing grace he will maintain righteousness. So a cry of need will be forced out of the Gentiles, and they must submit to Joseph before they receive the blessing.

Pharaoh's dream foretold seven years of plenty, followed by seven years of famine that will swallow them up. Even now the world is enjoying its years of plenty, and it hardly believes the future plainly foretold for it. Still, the time of famine is not far off. It will show what He can supply. He will then be seen as the only one able to meet its terrible demands.

During the days of plenty the world paid little heed to Joseph. Of his brothers we hear nothing; they were completely indifferent to him. When, however, the shortage set in, need is awakened. "All the land of Egypt was famished," and Jacob and his sons face starvation and death. The need calls out a cry for bread. The Gentiles have to learn it, and the brothers discover it: no one can meet the need except the one they once scorned and rejected.

Perhaps, my dear friends, you have held out against the famine. Do you know what brought the prodigal son back to his father in Luke 15? There was a famine. Do you know what brought me to Christ forty-three years ago? Famine in my heart. You have heard the gospel dozens of times. You say, I am not going to have Christ just now. But already you have begun to find that the world does not satisfy you. Yes, you have an empty heart.

The closing verses of Genesis 41 record the complete fulfilment of Pharaoh's dream. The famine that resulted was unusually severe, covering the whole inhabited earth. When the people cried to Pharaoh for relief, his reply was simple: "Go to Joseph. What he says to you, do." This at once reminds us of the words the mother of our Lord spoke at His first miracle: "Do whatever he tells you" (John 2:5). Does a conscience-stricken sinner cry out today for salvation? The answer in three words is, "Go to Jesus." All God's grace and generosity flows through Him.

"Go to Joseph," said Pharaoh, and that is what God is saying to you from glory — "Go to Jesus. Bow to Jesus." I think I can see them all ignoring Joseph and going to Pharaoh. People now ignore Jesus in the same way, yet think they may go to God direct. You must bow. He is given a name above every name, and God has declared that at the name of Jesus every knee shall bow.

Face to face with our need, we learn our true nothingness. We cry out to Him, and He proves Himself the living God. But God's remedy is Christ alone. He has put all things in His hand, absolutely and without changing His mind. He would have all men to be saved, but there is no other name given by which we can be saved.

Joseph opened all the storehouses of Egypt. In the same way the Lord Jesus has opened the storehouses of heaven, through His great sacrifice of Calvary, to bless those who find themselves reduced to spiritual poverty. There is one great contrast. The Lord Jesus gives free of charge, "without money and without price." People from all countries came to Egypt to buy food. The grace of God in Christ is available for all the nations today. The whole world is in a state of spiritual famine.

Though exalted by Pharaoh, he hides himself, as it were, and binds the people in lasting obligation to the king. Pharaoh says, "Go to Joseph," and Joseph, in effect, says, "all you have and all you are belong to Pharaoh." This is a delight to see. It leads the soul on to that glorious time when the Son of Man will take the reins of government into His own hand, by divine appointment, and rule over the whole redeemed creation.

Great abundance leads most people into waste and extravagance. But he knew in Whom he believed. He took up wisely the duty that fell on him more than on anyone else in Egypt, and he provided for the years of extreme want. So everyone living on that soil was to benefit in the highest degree, from the sovereign down to every subject, and far beyond that land. The huge surplus set the first seal on the prophecy God gave and explained. The famine set the second seal. That one struck harder, because many had barely believed a change so damaging to comfort and more and more dangerous to life.

His brothers had put him in the pit; the Gentiles had thrown him into prison. Will Joseph seize the moment of the world's extremity and his brothers' need, and use his power to take revenge? Nature might act that way, but grace will take another path. Joseph will use his place of supremacy and power for universal blessing. But while showing grace he will still maintain righteousness. So need will wring a cry from the Gentiles, and they must submit themselves to Joseph before they receive the blessing.

During the days of plenty the world paid little attention to Joseph. Of his brothers we hear nothing; they were completely indifferent to him. When the shortage set in, need awoke... The need calls out a cry for bread. The Gentiles have to learn, and the brothers discover, that no one can meet the need except the one they once scorned and rejected... The once rejected but now exalted man is the only resource, for the Gentile nations as much as for Jacob and his sons.

Joseph opened all the storehouses of Egypt (v. 56). In the same way the Lord Jesus has opened the storehouses of heaven, through His great sacrifice at Calvary, for the blessing of those who have found themselves reduced to spiritual poverty. There is one great contrast: the Lord Jesus gives freely, "without money and without price." People from all countries came to Egypt to buy food (v. 57). The grace of God in Christ is available for all the nations today, while the whole world lies in spiritual famine.

The famine foretold by Joseph was not limited to the land of Egypt... This famine, we have seen, is a picture of "the hour of trial that is coming on the whole world, to try those who dwell on the earth" (Rev. 3:10)... Joseph opened all the storehouses to these starving peoples, just as Christ will open to the nations outside the Christian world the rich, full stores of the grace of God. Joseph's brothers passed through painful trials and experiences before he made himself known to them. All of that foreshadows the sorrows and repentance of the Jewish remnant before they accept Christ in the last days.

In Joseph's day, only those who dealt with Joseph in their need had bread. It is the same now. Christ is the One who sustains our life. Many are faint, confused and unsure, because they do not go to Him to feed on His truth. In the old days the people came to Joseph and said, "Give us bread." In the same way, all believers have to learn that there is famine everywhere apart from the blessing of the One greater than Joseph.

During the days of plenty the world paid little heed to Joseph. Of his brothers we hear nothing, they were completely indifferent to him. When, however, the shortage set in, need is awakened... The need calls out a cry for bread. The Gentiles have to learn, and the brothers discover, that no one can meet the need except the one they once scorned and rejected. The Gentiles must "go to Joseph," and the brothers must bow before him with their faces to the ground. The once rejected but now exalted man is alone the resource, both for Gentile nations and for Jacob and his sons.

The details that follow reveal the admirable administration of Joseph. For most people, huge plenty leads to reckless spending and waste. But he knew in Whom he believed. He wisely took up the duty that fell on him more than on anyone else in Egypt, and he provided for the years of extreme want. So everyone living on the land was to benefit to the highest degree, from the king down to every subject — and far beyond that land as well.

Egypt is prepared for them; then God sends famine, and drives them there. Truly His hand is seen at every step. God could have fed them in the land despite the famine, as He did with both Abraham and Isaac. But principles had to be learned there which could be learned nowhere else... To provide food was not the main object. It was a smaller purpose serving a greater one: that in Joseph there might be a picture of one greater than himself, who suffered from a deeper hatred, and who is a greater Deliverer from a worse famine.

As in the famine in Egypt all who came to Pharaoh were told to "Go to Joseph," so now all who come to God must come through the Lord Jesus... He has fought the fight, He has gained the victory, He has glorified God. Now He is raised and glorified. As the result of Christ's victory, God gives every blessing He has for man through Christ as Lord.

Joseph opened all the storehouses of Egypt. In the same way, the Lord Jesus has opened the storehouses of heaven through His great sacrifice at Calvary, to bless those who have found themselves reduced to spiritual poverty. One great contrast, however, is that the Lord Jesus gives freely, "without money and without price." People from all countries came to Egypt to buy food (v. 57). The grace of God in Christ is available for all the nations today, at a time when the whole world is in a state of spiritual famine.

This famine, we have seen, is a picture of "the hour of trial that is coming on the whole world, to try those who dwell on the earth" (Rev. 3:10)... The nations flocking to Joseph to buy grain picture the great gospel movement among the nations that do not know God, after the removal of the Church. Joseph opened all the storehouses to these starving peoples. In the same way, Christ will open the rich, full stores of the grace of God to the nations outside of Christendom.