Genesis 47:13–26

Joseph's father and brothers were settled in the best of the land and fed there. We now turn to how things stood among the Egyptians. This takes up verses 13-26. As the dreams had foretold, the famine grew steadily worse. The people were fed, but not as those in Goshen were. They had to buy their food from Joseph, who acted for Pharaoh. They brought their money, and when that ran out their cattle, and when those ran out they had to sell their land.

Jacob's family was clearly not put under the same bondage as the Egyptians at this time. Pharaoh had given them land and Joseph had supplied their food. They grew and multiplied greatly. They did not become absorbed into Egyptian culture, but kept their identity as the children of Israel.

First "Joseph gathered up all the money that was found in the land of Egypt" (Gen. 47:14); second, he "supplied them with food in exchange for all their livestock that year" (v. 17); third, he "bought all the land of Egypt for Pharaoh" (v. 20); and last, he says, "I have bought you this day" (v. 23). So you see the money fell into Joseph's treasury, and the cattle became his. The lands fell into his hand, and at last Joseph acquired the people themselves for Pharaoh. Nothing brings a man down like hunger. Neither a man's pride nor his parentage can fill him in the day of hunger and need.

They had spent it all and still needed food... the people came to Joseph again telling him they had nothing left except their bodies and their lands. Now they ask Joseph to take their land and also make the people the property of Pharaoh. Are we not to learn from this that it is good for us to be brought down to nothing?

As in the time we have referred to, only those who dealt with Joseph in their need had bread, so it is now. Christ is our Life-sustainer. Many are faint, confused and uncertain, because they do not go to Him to be nourished by His truth. As in the old days the people came to Joseph saying, "Give us food," so all believers have to learn that there is famine everywhere apart from the blessing of the One greater than Joseph... This Joseph was a remarkable type of Christ risen and glorified. His brothers hated him and sold him. He was falsely accused and put into a dungeon. After he came out, he was highly exalted. Then, by God's ordering, he became the giver of bread to preserve life — a striking picture of the Lord Jesus, our Life-sustainer.

So everything passes under the absolute control of Joseph — money, cattle, the land, and finally the people themselves... Many a ruler has made crushing claims, but not one has ever dared to claim everything the way Joseph did. What is more, those who have made large claims on their subjects have not been able to make them good. Others, in trying, have provoked rebellion and revolution. Joseph, however, not only makes unheard-of claims, but makes them good without a single voice raised in rebellion.

The time of famine is surely not far off which will show the resources of Him who will then be seen as the only One able to meet its terrible demands.

The people, bankrupt through the famine, receive their lands back from the bounty of the king. They return him one fifth of what the land produces. That fifth is the token of what they owe to the grace from which they have received everything.

The famine hit Egypt and Canaan hard, just as Joseph had predicted. The people continued to buy food from Joseph as long as they had money (vv. 13–14). But they spent it all and still needed food. So Joseph told them to bring their livestock to trade for food. This lasted a year. Then the people came to Joseph again. They told him they had nothing left except their bodies and their lands. Now they ask Joseph to take their land and to make them Pharaoh's property. Are we not to learn from this that it is good for us to be brought down to nothing?

So everything passes under Joseph's absolute control — money, cattle, the land, and at last the people themselves. Pharaoh's words come true to the letter: "without your consent no one shall lift up hand or foot in all the land of Egypt" (Gen. 41:44). Joseph uses his power to bring all into subjection. No earthly king, before or since, has made such claims. Many a ruler has made crushing demands, but not one has ever dared to claim everything the way Joseph did. Other rulers who claimed much from their people could not make the claim stick, and some who tried stirred up rebellion and revolution. Joseph makes unheard-of claims, and he makes them good. Not one voice rises in rebellion.

A second great fact stands out: Joseph claims everything, and he claims it for Pharaoh. He gathers up all the money, and we read that he "brought the money into Pharaoh's house" (v. 14). The land comes under Joseph's control, and we read that he "bought all the land of Egypt for Pharaoh" (v. 20). Of the people too Joseph can say, "I have bought you this day and your land for Pharaoh." So Joseph uses his supreme power for Pharaoh's glory, not for his own advancement.

Joseph's action strikes us as harsh. Even so, we cannot help thinking it is a picture. It shows how fully he was "lord of all Egypt," and so a figure of Christ. The Lordship of Christ is absolute. If He is not Lord of all and of every detail, He is not Lord at all. As Lord He subdues everything to God and orders everything according to the Divine mind. A time will come "when all things are subjected to him" (1 Cor. 15:28), and as a result God will be all in all.

Finally, a third striking fact stands out. On the one hand, Joseph uses his power to subdue everything for Pharaoh. On the other hand, he uses his supremacy over everything to bless the people. Pharaoh's glory is kept, and the people's blessing is secured — but only as they submit to Joseph without holding anything back.

There is nothing that brings a man down like hunger. Neither a man's pride nor his parentage can fill him in the day of hunger and need. The prodigal son would gladly have filled his stomach with the pods the pigs ate, but he could not. Nothing brings a man down like soul-hunger. It is a great thing when that hunger takes command — when a man feels he is a sinner, needs Christ, and must have Christ. Pharaoh sent the needy of his day to Joseph. They had to admit his importance, and from him they got what met their need, while Joseph acquired everything for his master.

When there was "no bread in all the land," the people "fainted because of the famine," and had to go to Joseph to buy grain. So, first, "Joseph gathered up all the money that was found in the land of Egypt" (Gen. 47:14). Second, he "fed them with bread in exchange for all their livestock that year" (v. 17). Third, he "bought all the land of Egypt for Pharaoh" (v. 20). And last, he says, "I have this day bought you" (v. 23)... There is nothing that brings a man down like hunger. Neither a man's pride nor his parentage can fill him in the day of hunger and need... Nothing brings a man down like soul-hunger, and it is a great thing when that hunger takes over — when a man feels that he is a sinner, has need of Christ, and must have Christ.

In the old days the people came to Joseph, saying, "Give us bread." In the same way, all believers have to learn that there is famine everywhere apart from the blessing of the greater than Joseph... Joseph was a remarkable picture of Christ risen and glorified. His brothers hated him and sold him. He was falsely accused and put into a dungeon, and after he came out he was raised to the highest place. Then he became, by God's ordering, the one who handed out bread to preserve life — a striking picture of the Lord Jesus, who sustains our life.

The people continued to buy food from Joseph as long as they had money (vv. 13-14). But when they had spent it all and still needed food, Joseph told them to bring their livestock to exchange for food. ... Are we not to learn from this that it is good for us to be brought down to nothing?

If Joseph gathers up all the money, we read he "brought the money into Pharaoh's house" (v. 14). Again, if the land comes under Joseph's control, we read he "bought all the land of Egypt for Pharaoh" (v. 20). Joseph can say the same about the people: "I have bought you this day and your land for Pharaoh." So Joseph uses his supreme power, not for his own advancement, but for the glory of Pharaoh.

On the one hand, Joseph uses his power to subdue everything for Pharaoh. On the other hand, he uses his complete supremacy to bless the people. If Pharaoh's glory is kept up, the people's blessing is secure — but only as they fully submit to Joseph.

The Lord Jesus Christ has saved our lives. Our bodies belong to Him, and not to ourselves. "You are not your own, for you were bought with a price" (1 Cor. 6:19-20), and "you were ransomed... not with perishable things such as silver or gold... but with the precious blood of Christ" (1 Peter 1:18-19). Joseph bought the Egyptians with grain, but the Lord Jesus bought us with His own precious blood. He paid such a great price because He counted us most precious to Himself.

They hand over their money, their cattle, their lands, and themselves to Pharaoh; and yet it all pleases them, for they owe their lives to Joseph. Egypt, in those days, was a sample of the new world, the world brought back to God by redemption. It was a "purchased possession," just what the millennial earth is to be (Eph. 1:14). It was creation reconciled, delivered from the doom of famine, from death and the curse, by the hand of a saviour.

Read the forty-seventh chapter of Genesis and you will find four points. When there was no bread in all the land, the people fainted because of the famine and had to go to Joseph to buy grain. So first, Joseph "gathered up all the money that was found in the land of Egypt" (v. 14). Second, he supplied them with food in exchange for all their livestock that year (v. 17). Third, he "bought all the land of Egypt for Pharaoh" (v. 20). And last, he says, "I have this day bought you" (v. 23). The money went into Joseph's treasury. The cattle became his. The lands fell into his hands. And last of all, Joseph acquired the people themselves for Pharaoh. Nothing brings a man down like hunger. Neither a man's pride nor his parentage can fill him in the day of hunger and need.

The people continued to buy food from Joseph as long as they had money (vv. 13-14). But they spent it all and still needed food. So Joseph told them to bring their livestock to exchange for food. This arrangement continued for a year. Then the people came to Joseph again and told him they had nothing left except their bodies and their lands... Are we not to learn from this that it is good for us to be brought down to nothing?

Just as the livestock also became the property of Joseph, so the Lord says, "Every beast of the forest is mine, the cattle on a thousand hills" (Ps. 50:10).

Noah carried them, "two of every sort," with himself and his household through the waters into the new world. The same covenant that settled him and his descendants there provided for them too (Gen. 9:10). Joseph bought all the cattle as well as the people of Egypt for Pharaoh (Gen. 47:17)... In the coming kingdom they will still acknowledge Him, for all will be in subjection to Him, and beasts and all cattle will praise the Lord (Ps. 148:10; Heb. 2:8; Rev. 5:13).

So everything passes under Joseph's absolute control — money, cattle, the land, and last of all the people themselves. Pharaoh's words come true word for word: "without your consent no one shall lift up hand or foot in all the land of Egypt" (Gen. 41:44). Joseph uses his power to bring all into subjection... Many a ruler has made crushing claims, but not one has ever dared to claim everything the way Joseph did. Others who made large claims on their subjects could not make them good. Some who tried provoked rebellion and revolution. Joseph not only makes unheard-of claims; he also makes them good, and no one raises a voice in rebellion.

In chapter 47 Joseph becomes the one who upholds the world in life and order. Through him life in the earth is preserved and order kept. And he makes all the people willing in the day of his power... Their money, their cattle, their lands, and themselves all pass to Pharaoh; and yet it all pleases them, for they owe their lives to Joseph. Egypt in those days was a sample of the new world, the world brought back to God by redemption. It was a "purchased possession," just what the millennial earth is to be (Eph. 1:14). It was creation reconciled, delivered from the doom of famine, from death and the curse, by the hand of a saviour. Joseph's corn had bought the land, the cattle, and the people.

First, Joseph uses his position of supremacy to bring everything into absolute subjection to himself. All the wealth of Egypt passes into his hands: "Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan" (vv. 13, 14). Then when the money failed, Joseph claims their cattle. He said, "Give your cattle," and we read, "They brought their cattle to Joseph" (vv. 15-17). Then, the money spent, the cattle gone, they say there is nothing left but "our bodies and our lands," and so they add, "Buy us and our land for food." So we read that Joseph "bought all the land of Egypt" (vv. 19, 20).

Nothing brings a man down like hunger. Neither his pride nor who his parents were can fill a man in the day of hunger and need… Nothing brings a man down like soul-hunger. It is a great thing when that soul-hunger takes command — when a man feels that he is a sinner, that he needs Christ, and that he must have Christ.

They now ask Joseph to take their land and to make the people the property of Pharaoh. Are we not to learn from this that it is good for us to be brought down to nothing?

Joseph must seat the king in rule over the world, with the glad loyalty of a rescued and happy people who would owe their lives to him. And this he does. He gives the Egyptians their lives out of his storehouses. But he gathers their money, their cattle, their lands, and themselves, all for Pharaoh. For himself he keeps nothing but his place of honour and trust and service under the king. Everyone, it is true, was to confess that he was lord, their deliverer and preserver. But this was to be Pharaoh's glory.

Though reduced into order and subjection, it is really in blessing. The people's own word is this: "You have saved our lives; may it please my lord" — "we will be servants to Pharaoh."

The people, bankrupt through the famine, receive back their lands from the generosity of the king. They return to him one fifth of the produce of the land, as the token that they owe everything to the grace from which they have received all. Two tenths — a fifth — may remind us of the double claim of God upon us: by creation and by redemption. All the world shall own this in the day to come.

The Lord Jesus Christ has saved our lives. Our bodies belong to Him, and not to ourselves. "You are not your own, for you were bought with a price" (1 Cor. 6:19-20), and "you were ransomed… not with perishable things such as silver or gold, but with the precious blood of Christ" (1 Peter 1:18-19). Joseph bought the Egyptians with corn, but the Lord Jesus bought us with His own precious blood. He paid such a great price because He counted us most precious to Himself.

There we read that when there was "no bread in all the land," the people "fainted because of the famine," and had to go to Joseph to buy grain. So, first, "Joseph gathered up all the money that was found in the land of Egypt" (Gen. 47:14); second, he "fed them with bread for all their cattle for that year" (v. 17); third, he "bought all the land of Egypt for Pharaoh" (v. 20); and last, he says, "I have bought you this day" (v. 23). Nothing brings a man down like hunger.

A second great fact is noticeable: in claiming all, Joseph does so for Pharaoh. If Joseph gathers up all the money, we read he "brought the money into Pharaoh's house" (v. 14); again, if the land comes under Joseph's control, we read he "bought all the land of Egypt for Pharaoh" (v. 20). So too of the people Joseph can say, "I have bought you this day and your land for Pharaoh." So Joseph uses his supreme power, not for his own advancement, but for the glory of Pharaoh.

Never, before or since, has any earthly king made such claims. The historical fact is without parallel in the history of the world. Many a ruler has made crushing claims, but not one ever dared to claim everything the way Joseph did. Others who made large claims on their subjects could not make them good. In trying, they provoked rebellion and revolution. Joseph, however, not only makes unheard-of claims — he makes them good. No one raises a voice in rebellion.

The land of the priests was exempt from this decree. Pharaoh already supported them, and nothing here changed that (v. 22). These priests were not appointed by God. Even so, they picture the liberty true believers in the Lord Jesus enjoy today. The people picture the area of government, while the priests picture the free working of the Spirit of God in grace.

Though this action of Joseph strikes us as oppressive — especially his moving the people from one end of the land to the other — we cannot help thinking it has value as a picture. It shows how fully he was "lord of all Egypt," and so a figure of Christ. Now the Lordship of Christ is absolute, for if He is not Lord of all and of every detail, He is not Lord at all.

As Joseph bought all the land of Egypt for Pharaoh, so the Lord Jesus has by His sacrifice at Calvary bought "the field" (Matt. 13:44), that is, the world (Matt. 13:38), so that in the millennial age it will be declared, "The earth is the LORD's and the fullness thereof" (Ps. 24:1). More than this, Joseph bought the people themselves, and God tells us in Ezekiel 14:8, "All souls are mine."

Our natural selfishness in thinking that what we have is strictly our own has been through the years a terrible harm to our own happiness. For nothing really belongs to us, as Israel will learn in a very practical way in the millennium. Let believers now remember that we are only stewards, put in charge of what belongs to our Lord, and responsible to give Him some return for all the goodness He shows us. Only this attitude will give true happiness.

First, Joseph uses his position of supremacy to bring everything into absolute subjection to himself. All the wealth of Egypt passes into his hands: "Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan." Then when the money failed, Joseph claims their livestock. He said, "Give your livestock," and we read, "They brought their livestock to Joseph." Then the money was spent and the livestock gone. They say there is nothing left but "our bodies and our land," and so they add, "Buy us and our land for food."

Never, before or since, has any earthly king made such claims. Many a ruler has made crushing claims, but not one has ever dared to claim all in the manner of Joseph. Other rulers who made large claims on their subjects could not make them good. Some who tried provoked rebellion and revolution. Joseph, however, makes claims no one has ever made, and he makes them good. Not one voice is raised in rebellion.

He gives the Egyptians their lives out of his storehouses. But he gathers their money, their cattle, their lands, and themselves — all for Pharaoh. For himself he retains nothing but his place of honour and trust and service under the king... It is true that he settled the whole country by his own wisdom, moving the people into cities from one end of it to the other. But the land was still to yield its increase to Pharaoh and his throne.

This was oppressive legislation indeed, but the sort of thing that was quite ordinary in those days. Over many years it may have helped to provoke the uprising of the ancient Egyptian dynasty. Scripture records it this way: "There arose a new king over Egypt, who did not know Joseph."

Joseph's administration would make the people more equal, and all would have at least enough for their needs... The people of Egypt said they were willing to be Joseph's slaves, but Joseph did not treat them like mere slaves.

This action of Joseph strikes us as oppressive. Perhaps the hardest part is his moving of the people from one end of the land to the other. Still, we cannot help thinking it has value as a picture. It shows how fully he was "lord of all Egypt," and so a figure of Christ. Now the Lordship of Christ is absolute, for if He is not Lord of all and of every detail, He is not Lord at all. As Lord He also subdues everything to God, and disposes of everything according to God's mind. A time will come "when all things are subjected to Him," and then God will be all in all. What the Lord Jesus brings to pass will involve judgment, but it will be for the lasting blessing of God's whole universe.

Their money, their cattle, their lands, and themselves are made over to Pharaoh; and yet all pleases them, for they owe their lives to Joseph. Egypt, in those days, was a sample of the new world, the world brought back to God by redemption. It was a "purchased possession"... It was creation reconciled, delivered from the doom of famine, from death and the curse, by the hand of a saviour.

Now Joseph also brings all the land and all its people into full order, and into subjection to Pharaoh. The priests are excepted through privilege — they have their own portion. The land is now, in the fullest sense, the heritage and possession of Pharaoh, Lord alike of Goshen and of all. This closes at verse 26.

The land of the priests, however, was exempt from this order. Pharaoh already supported them, and nothing in this respect changed (v. 22).

The only exception was the priests. They held great power, because through their idol gods they were in touch with the supernatural.

From Genesis 47:22 we learn that the priesthood was a distinct class, and the State supported it. That is, the State set apart a revenue for them. But when Joseph became chief administrator of the kingdom, can we imagine him enforcing idolatry by law? No. Nor on the other hand would he leave the priests without food. So while they received state pay, they would not be allowed to worship idols in public. … His marriage to Asenath, the daughter of the chief priest of On, seems to support this.

The special character of Jehovah's priesthood stands out, and so does its strong contrast with the other priesthoods of the day. The priests were not to take the land for themselves, as happened in Egypt. The priesthoods of the old world were unholy groups. They used their spiritual powers to increase their authority, their treasures, and their temples. More than that, they used them to enslave the souls, and at times the bodies, of the people… The priests of Jehovah were not set up as a class who, like the pagan priests, should lord it over others. They were to be His servants, acting for Him among men… Jehovah was the inheritance of His priests among the children of Israel.

All but the land of the priests was bought and became part of Pharaoh's footstool. And so it will be in the coming kingdom. All shall belong to the footstool, but one family will hold their inheritance apart from it. They are the family related to Joseph in his Egypt, and to Jesus in heaven. They are to be kings and priests to God then, the heirs of the throne with Jesus.

God had not ordained these priests, yet they still picture the liberty that true believers in the Lord Jesus have today. The people stand for the sphere of government. The priests stand for the sphere where the Spirit of God works freely in grace. As priests of God, all believers today are not under bondage; grace makes full provision for them.

The money went into Joseph's treasury. The cattle became his. The lands fell into his hand. And last of all, Joseph acquired the people themselves for Pharaoh. Nothing brings a man down like hunger… Nothing brings a man down like soul-hunger, and it is a great thing when that hunger takes over, when a man feels that he is a sinner, and has need of Christ, and must have Christ.

Now they ask Joseph to take their land and also make the people the property of Pharaoh. Are we not to learn from this that it is good for us to be brought down to nothing?

A second great fact is noticeable: in claiming all, Joseph does so for Pharaoh. If Joseph gathers up all the money, we read that he "brought the money into Pharaoh's house" (v. 14). Again, if the land comes under Joseph's control, we read that he "bought all the land of Egypt for Pharaoh" (v. 20). So too of the people Joseph can say, "I have this day bought you and your land for Pharaoh." Joseph uses his supreme power, not for his own advancement, but for the glory of Pharaoh.

In all this Joseph is a striking picture of Christ in exaltation… If the Father has glorified the Son, it is so that the Son may glorify the Father. In His great prayer the Lord can say, "Father, the hour has come; glorify Your Son that the Son may glorify You" (John 17:1). Moreover if the Father is glorified, His people are blessed.

Joseph was not a cruel dictator who was seeking his own wealth by impoverishing the people. Some have strangely criticized the plan he carried out, but the people themselves appreciated it (v. 25). He had bought them and their land. Now he tells them he will give them seed to sow the land. For their labour they would receive four fifths of the crop.

Bit by bit everything in Egypt fell into the hands of Pharaoh. Joseph made a law that the people must acknowledge Pharaoh's ownership by paying rent in produce — a fifth of everything the land grew. This was oppressive law indeed, but it was quite ordinary in those days.

The people, bankrupt through the famine, receive back their lands from the generosity of the king. They return to him one fifth of what the land produces. That fifth is the token of their debt to the grace which has given them everything. Two tenths may remind us of the double claim of God upon us — by creation and by redemption. All the world shall own this in the day to come.

The famine in Egypt made the people the property of Pharaoh. In the same way, the great famine of the tribulation will make Jews and Gentiles see that they are really the property of the Lord Jesus, the King of kings. Because of their great trouble they will become more content and happy than they have ever been before. All the people of Egypt found the same blessing through the wisdom and kindness of Joseph.

We are naturally selfish. We think that what we have is strictly our own, and through the years this has done terrible damage to our own happiness. For nothing really belongs to us… Let believers now remember that we are only stewards. We are put in charge of what belongs to our Lord, and we are responsible to give Him some return for all the goodness He shows to us. Only this attitude will give true happiness.

Joseph was not a cruel dictator who was seeking his own wealth by impoverishing the people. Some have strangely criticized the plan he put into action, but the people themselves appreciated it (v. 25). He had bought them and their land. Now he tells them he will give them seed to sow the land. For their labor they would receive four fifths of the crop. This arrangement would work very well, but only on one condition. The rulers had to be fair-minded and considerate of the people, and the people had to act responsibly.

The people are bankrupt through the famine. They receive their lands back from the king's bounty, and they give him one fifth of the crop. That fifth is the token of what they owe to the grace they have received. This is how the world, under Christ, will find its place in true blessing before God. The one fifth they hand back reminds us once more of the Abrahamic five — the weakness of the creature and the all-power of God — that one part being a recognition of divine sovereignty. If we take it as two tenths, it may remind us of the double claim of God upon us — by creation and by redemption.

Ten is the number of responsibility towards God, as, for example, in the ten commandments (see also Exodus 30:13, etc.), and five is responsibility towards man. (See Gen. 47:24; Num. 5:7, etc.)

So bit by bit everything in Egypt fell into Pharaoh's hands. Joseph made a law that people must acknowledge Pharaoh's ownership by paying rent in kind — a fifth of all the produce. This was oppressive legislation indeed, but quite ordinary in those days. We can see how, over many years, it may have helped to provoke that uprising of the ancient Egyptian dynasty. Scripture records it like this: "Now there arose a new king over Egypt, who did not know Joseph" (Ex. 1:8).

They hand over their money, their cattle, their lands and themselves to Pharaoh. Yet it all pleases them, for they owe their lives to Joseph. Egypt, in those days, was a sample of the new world, the world brought back to God by redemption. It was a "purchased possession," just what the millennial earth is to be. Eph. 1:14. It was creation reconciled, delivered from the doom of famine, from death and the curse, by the hand of a saviour.

A second great fact stands out: in claiming everything, Joseph claims it for Pharaoh. Joseph gathers up all the money, and we read that he "brought the money into Pharaoh's house" (v. 14). The land comes under Joseph's control, and we read that he "bought all the land of Egypt for Pharaoh" (v. 20). So too, of the people, Joseph can say, "Behold, I have this day bought you and your land for Pharaoh." So Joseph uses his supreme power not to advance himself, but for the glory of Pharaoh.

On the one hand, Joseph uses his power to bring everything under Pharaoh. On the other hand, he uses his complete supremacy to bless the people. Where Pharaoh's glory is upheld, the people's blessing is sure — but only as they submit to Joseph without holding anything back.

And the One who has secured everything for the glory of God and the blessing of man will be the centre of heaven's praise. As in the days of old, those who had been blessed by Joseph come to Joseph saying, "You have saved our lives" (Gen. 47:25). They recognise that they owe everything to Joseph. So too the great crowd of the redeemed delight to say, "You are worthy … for You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation."

First, "Joseph gathered up all the money that was found in the land of Egypt" (Gen. 47:14). Second, he "fed them with bread in exchange for all their livestock" for that year (v. 17). Third, he "bought all the land of Egypt for Pharaoh" (v. 20). And last, he says, "I have this day bought you" (v. 23). So you see the money fell into Joseph's coffers, the cattle became his, the lands fell into his hand. And finally Joseph acquired the people themselves for Pharaoh. Nothing brings a man down like hunger. Neither a man's pride nor his parentage can fill him in the day of hunger and need. … Nothing brings a man down like soul-hunger. It is a great thing when the soul-hunger becomes commanding, when a man feels that he is a sinner, and has need of Christ, and must have Christ.

Now Joseph brings all the land and all its inhabitants into full order and subjection to Pharaoh. They are now, in the fullest sense, the heritage and possession of Pharaoh, lord alike of Goshen and of all. … Though brought into order and subjection, it is really in blessing. "You have saved our lives; let us find grace in the sight of my lord," is the people's word — "we will be Pharaoh's servants."

Joseph was not a cruel dictator who was seeking his own wealth by impoverishing the people. Some have strangely criticised the plan that he carried out, but the people themselves appreciated it (v. 25). He had bought them and their land. Now he tells them he will give them seed to sow the land. For their labour they would receive four fifths of the crop.

The people, bankrupt through the famine, receive back their lands from the bounty of the king. They return him one fifth of the produce of the land. That fifth is the token of their debt to the grace from which they have received all. Two tenths may remind us of the double claim of God upon us — by creation and by redemption. All the world will own this in the day to come.

All the people are made willing in that day of his power. Their money, their cattle, their lands, and themselves, are made over to Pharaoh; and yet all pleases them, for they owe their lives to Joseph. Egypt, in those days, was a sample of the new world, the world brought back to God by redemption. It was a "purchased possession," just what the earth will be in the days of Christ's kingdom. … It was creation reconciled. A saviour's hand had delivered it from the doom of famine, from death and the curse.

So bit by bit everything in Egypt fell into Pharaoh's hands. Joseph made a law that the people must acknowledge Pharaoh's ownership by paying rent in kind — a fifth of all the produce. This was oppressive legislation indeed, but the sort of thing that was quite ordinary in those days. We can see how over many years it may have helped to provoke that uprising of the ancient Egyptian dynasty. Scripture records it this way: "Now there arose a new king over Egypt, who did not know Joseph." (Ex. 1:8).

Joseph was not a cruel dictator seeking his own wealth by impoverishing the people. Some have strangely criticised the plan he carried out, but the people themselves appreciated it (v. 25). He had bought them and their land. Now he tells them he will give them seed to sow the land. For their labour they would receive four fifths of the crop. This arrangement would work remarkably well. But it depended on rulers who were fair-minded and considerate of the people, and on people who acted responsibly.

In claiming all, Joseph does so for Pharaoh. If Joseph gathers up all the money, we read that he "brought the money into Pharaoh's house" (v. 14). If the land comes under Joseph's control, we read that he "bought all the land of Egypt for Pharaoh" (v. 20). So too of the people Joseph can say, "I have bought you this day and your land for Pharaoh." Joseph uses his supreme power not for his own advancement, but for the glory of Pharaoh.

The people, bankrupt through the famine, receive back their lands from the bounty of the king. They return to him one fifth of the produce of the land. That fifth is the token of their debt to the grace from which they have received all. Two tenths may remind us of the double claim of God upon us — by creation and by redemption. All the world shall own this in the day to come.

The land of the priests was exempt from this decree. Pharaoh already supported them, and nothing changed in this respect (v. 22). These were not priests ordained by God. Yet they still picture the liberty that true believers in the Lord Jesus have today. The people illustrate the sphere of government. The priests speak of the sphere where the Spirit of God works freely in grace. As priests of God, all saints today are not under bondage; grace makes full provision for them.

Pharaoh bought all the land except the land of the priests, and it became part of his footstool. And so in the coming kingdom: all shall be of the footstool, except the inheritance of that family who have been related to Joseph in his Egypt, to Jesus in heaven. They are then to be kings and priests to God, heirs of the throne with Jesus, with their inheritance apart from the footstool.

Though this action of Joseph strikes us as oppressive, we cannot but think it has a typical value. It shows how fully he was "lord of all Egypt," and so a figure of Christ. Now the Lordship of Christ is absolute, for if He is not Lord of all and of every detail, He is not Lord at all. As Lord He subdues everything to God and disposes of everything according to the Divine mind.

I cannot but observe the willing, unmurmuring subjection which the Egyptians yield to Joseph. He moves them here and there, and settles them as he likes, but all is welcome to them; and so, in the days of the kingdom, the whole world will be ready to say, Jesus has done all things well. What blessedness! Subjection to Jesus, but willing and glad subjection!