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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 41:33–45. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The good advice that Joseph gave to Pharaoh, which was, 1. That in the years of plenty he should lay up for the years of famine, buy up corn when it was cheap, that he might both enrich himself and supply the country when it would be dear and scarce. Note, Fair warning should always be followed with good counsel. Therefore the prudent man foresees the evil, that he may hide himself. God has in his word told us of a day of trial and exigence before us, when we shall need all the grace we can get, and all little enough, "Now, therefore, provide accordingly." Note, further, Times of gathering must be diligently improved, because there will come a time of spending. Let us go to the ant, and learn of her this wisdom, Pro 6:6-8. 2. Because that which is everybody's work commonly proves nobody's work, he advises Pharaoh to appoint officers who should make it their business, and to select some one person to preside in the affair, Gen 41:33. Probably, if Joseph had not advised this, it would not have been done; Pharaoh's counsellors could no more improve the dream than his magicians interpret it; therefore it is said of him (Psa 105:22) that he taught the senators wisdom. Hence we may justly infer with Solomon (Ecc 4:13), Better is a poor and a wise child than an old and foolish king.
II.The great honour that Pharaoh did to Joseph.
1.He gave him an honourable testimony: He is a man in whom the Spirit of God is; and this puts a great excellency upon any man; such men ought to be valued, Gen 41:38. He is a nonsuch for prudence: There is none so discreet and wise as thou art, Gen 41:39. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning light, Psa 37:6.
2.He put him into an honourable office; not only employed him to buy up corn, but made him prime-minister of state, comptroller of the household - Thou shalt be over my house, chief justice of the kingdom - according to thy word shall all my people be ruled, or armed, as some read it, and then it bespeaks him general of the forces. Him commission was very ample: I have set thee over all the land of Egypt (Gen 41:41); without thee shall no man life up his hand or foot (Gen 41:44); all the affairs of the kingdom must pass through his hand. Nay (Gen 41:40), only in the throne will I be greater than thou. Note, It is the wisdom of princes to prefer those, and the happiness of people to have those preferred, to places of power and trust, in whom the Spirit of God is. It is probable that there were those about the court who opposed Joseph's preferment, which occasioned Pharaoh so often to repeat the grant, and with that solemn sanction (Gen 41:44), I am Pharaoh. When the proposal was made that there should be a corn-master-general nominated, it is said (Gen 41:37), Pharaoh's servants were all pleased with the proposal, each hoping for the place; but when Pharaoh said to them, "Joseph shall be the man," we do not read that they made him any answer, being uneasy at it, and acquiescing only because they could not help it. Joseph had enemies, no doubt, archers that shot at him, and hated him (Gen 49:23), as Daniel, Dan 6:4.
3.He put upon him all the marks of honour imaginable, to recommend him to the esteem and respect of the people as the king's favourite, and one whom he delighted to honour.
(1.)He gave him his own ring, as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal.
(2.)He put fine clothes upon him, instead of his prison garments. For those that are in kings' palaces must wear soft clothing; he that, in the morning, was dragging his fetters of iron, before night was adorned with a chain of gold.
(3.)He made him ride in the second chariot to his own, and ordered all to do homage to him: "Bow the knee, as to Pharaoh himself." (4.) He gave him a new name, to show his authority over him, and yet such a name as bespoke the value he had for him, Zaphnathpaaneah - A revealer of secrets. (5.) He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph was,
[1.]An abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of Providence, and an encouragement to all good people to trust in a good God.
[2.]It was typical of the exaltation of Christ, that great revealer of secrets (Joh 1:18), or, as some translate Joseph's new name, the Saviour of the world. The brightest glories of the upper world are put upon him, the highest trust is lodged in his hand, and all power is given to him both in heaven and earth. He is gatherer, keeper, and disposer, of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of minsters is to cry before him, "Bow the knee; kiss the Son."
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
[Daniel 2:48] "Then the king elevated Daniel to a high position, and gave him many great gifts and set him up as governor over all the provinces of Babylon..." In this matter also the slanderous critic of the Church has ventured to castigate the prophet because he did not reject the gifts and because he willingly accepted honor of the Babylonians. He fails to consider the fact that it was for this very purpose that the king had beheld the dream and that the secrets of its interpretation were revealed by a mere lad, that Daniel might increase in importance and that in the place of captivity he might become ruler over all the Chaldeans, to the end that the omnipotence of God might be made known. We read that this same thing happened in the case of Joseph at the court of Pharaoh and in Egypt (Genesis 41:38-43), and also in the case of Mordecai at the court of Ahasuerus (Esther 8:1-2). The purpose was that the Jews, as captives and sojourners in each of these nations, might receive encouragement as they beheld men of their own nation constituted as governors over the Egyptians or the Chaldeans, as the case might be.
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Summary
Genesis 41:38 records Pharaoh's profound recognition of Joseph's extraordinary wisdom and insight after Joseph successfully interpreted Pharaoh's disturbing dreams and proposed a strategic plan to save Egypt from a coming famine. This pivotal verse marks Joseph's transition from an unjustly imprisoned slave to the second most powerful man in Egypt, highlighting God's sovereign hand in elevating His chosen servant for a divine purpose and revealing the discernibility of divine anointing even to a pagan ruler.
Context
Literary Context
The immediate literary context of Genesis 41:38 is the dramatic climax of Joseph's long and arduous journey from the pit to the palace. Prior to this verse, Joseph, having languished in prison for years due to Potiphar's wife's false accusations, is suddenly remembered by the chief cupbearer, whose dream Joseph had accurately interpreted in Genesis 40. Pharaoh, deeply troubled by his own inexplicable dreams and frustrated by the inability of his wise men and magicians to interpret them, hears of Joseph's unique gift. Joseph is hastily brought before Pharaoh, and in a crucial moment, he humbly attributes his interpretive ability entirely to God, as he consistently does throughout the narrative (e.g., Genesis 40:8). After accurately interpreting Pharaoh's dreams as seven years of abundance followed by seven years of severe famine, Joseph then, unprompted, proposes a detailed, divinely inspired plan for national resource management. Pharaoh's response in Genesis 41:38 is the culmination of this divine revelation and strategic counsel, leading directly to Joseph's immediate exaltation.
Historical & Cultural Context
Ancient Egypt was a highly advanced civilization, yet deeply steeped in polytheism and magical practices. Pharaoh was considered a divine king, a living god, and his dreams were often seen as omens from the gods. The court's "wise men and magicians" (Hebrew: ḥartummîm and ḥakāmîm) were the official interpreters of such phenomena, holding significant religious and political power. For Pharaoh to be so utterly stumped by his dreams, and for his trusted advisors to fail, created a profound crisis. The concept of a single, supreme God, as presented by Joseph, would have been alien to Egyptian theology. Furthermore, the idea of a slave or prisoner being elevated to such a high position was extraordinary, though not entirely unprecedented in ancient Near Eastern history if their skills proved indispensable. Joseph's elevation transcends typical social mobility, as it is explicitly attributed to a divine, external power, challenging the very foundation of Pharaoh's own perceived divinity and the efficacy of his pantheon.
Key Themes
Genesis 41:38 contributes significantly to several overarching themes within the book of Genesis and biblical theology. First, it powerfully illustrates Divine Providence and Sovereignty, demonstrating how God orchestrates seemingly random or adverse events—like Joseph's unjust suffering—to fulfill His ultimate purposes, not only for Joseph but for the nascent nation of Israel (as seen in Genesis 50:20). Second, it highlights the theme of Godly Wisdom and Discernment, showcasing that true, life-saving wisdom originates from God alone, not from human ingenuity or pagan practices. Joseph's wisdom is not merely intellectual but spiritual, enabling him to perceive and articulate God's will. Third, the verse underscores the theme of God's Presence and Empowerment, specifically through the "Spirit of God," which is shown to indwell and enable individuals for specific tasks, a precursor to the Spirit's broader work in empowering leaders and prophets throughout the Old Testament and ultimately in the New Testament (e.g., Exodus 31:3). Finally, it speaks to the theme of Divine Witness in a Pagan World, as Joseph's life and God-given abilities serve as an undeniable testimony to the one true God in the heart of a polytheistic empire.
Exposition and Analysis
Genesis 41:38 captures Pharaoh's astonished question to his servants: "Can we find [such a one] as this [is], a man in whom the Spirit of God [is]?" This rhetorical question underscores the unparalleled nature of Joseph's wisdom and the immediate, undeniable impact it had on the most powerful ruler of the ancient world. Pharaoh, a pagan king, recognized something supernatural in Joseph's counsel, something far beyond ordinary human ingenuity or political acumen.
Key Word Analysis
This verb (H4672) means "to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or acquire; figuratively, to occur, meet or be present." Pharaoh's use of "find" here emphasizes a search or discovery of someone uniquely qualified. It implies that such a person is rare, if not impossible, to come across through ordinary means, highlighting Joseph's exceptionalism and the divine source of his abilities.
This noun (H376) refers to "a man as an individual or a male person." In this context, it emphasizes Joseph's humanity, yet paradoxically, it is this ordinary man who possesses an extraordinary, divine quality. Pharaoh is not seeking a god or a demigod, but a human being uniquely endowed, which makes the presence of the Spirit of God all the more remarkable in a mortal vessel.
This noun (H7307) signifies "wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively, life, anger, unsubstantiality; by extension, a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions)." Here, ruach refers to a divine, powerful, and life-giving force that imparts extraordinary wisdom and understanding. It is not merely Joseph's intellect, but a supernatural endowment.
This plural noun (H430) is used here to refer to "the supreme God." While Pharaoh was a polytheist, his use of Elohim in this context, especially in conjunction with ruach, suggests a recognition of a superior divine power at work, distinct from his own pantheon. It's an acknowledgment of a singular, potent divine force that has empowered Joseph.
Verse Breakdown
"And Pharaoh said unto his servants"
This opening clause sets the scene, indicating a formal declaration made by the highest authority in Egypt to his inner circle. It underscores the weight and significance of his subsequent question, as it is a pronouncement from the king to his most trusted advisors, reflecting a moment of profound realization and decision.
"Can we find [such a one] as this [is]"
This is a rhetorical question, expressing Pharaoh's astonishment and the perceived uniqueness of Joseph. It implies that Joseph's wisdom and insight are unparalleled, beyond anything his own wise men or magicians could offer. Pharaoh is not genuinely asking for a search; rather, he is declaring that Joseph is the only possible candidate.
"a man in whom the Spirit of God [is]?"
This concluding phrase provides the reason for Joseph's unparalleled ability. Pharaoh, a pagan king, discerns that Joseph's wisdom is not merely human ingenuity but a direct endowment from a divine source. The phrase "Spirit of God" (Hebrew: ruach Elohim) indicates a supernatural, divine influence or presence that imparts extraordinary abilities, wisdom, and understanding, setting Joseph apart.
Literary Devices
The primary literary device at play in Genesis 41:38 is a Rhetorical Question. Pharaoh's inquiry, "Can we find such a one as this is, a man in whom the Spirit of God is?", is not posed to elicit an answer from his servants but to emphasize the extraordinary and singular nature of Joseph's wisdom. It powerfully conveys Pharaoh's conviction that Joseph is uniquely qualified due to divine empowerment, making any search for an alternative futile. This rhetorical question serves to highlight Joseph's unparalleled status and the undeniable evidence of God's presence in his life. Additionally, there is an element of Divine Recognition, where a pagan ruler, through observation of Joseph's divinely-given wisdom, acknowledges the active presence of a superior "Spirit of God," transcending his own polytheistic worldview. This recognition underscores the universal discernibility of God's power and wisdom when manifested through His chosen instruments.
Theological and Thematic Connections
Genesis 41:38 is a powerful testament to God's active involvement in human affairs, demonstrating His ability to elevate and empower individuals for His sovereign purposes, even in the most unlikely circumstances and through the most unexpected channels. It highlights that true wisdom and effective leadership are ultimately gifts from God, not merely products of human intellect or worldly power. Pharaoh's acknowledgment of the "Spirit of God" in Joseph underscores the fact that God's presence and anointing are discernible even to those outside of His covenant people, serving as a compelling witness to His reality and power in a pagan world. This verse beautifully sets the stage for God's continued preservation of His covenant family through Joseph, ensuring the lineage through which the Messiah would eventually come.
Reflection and Application
Genesis 41:38 offers profound insights for contemporary believers, reminding us that God's hand is sovereign over all circumstances, even those marked by injustice and suffering. Joseph's journey from pit to palace illustrates that our trials can be God's training ground, preparing us for His unique purposes. This passage challenges us to cultivate a life deeply connected to God, recognizing that true wisdom and discernment for life's challenges come from Him, not from worldly counsel. When we allow the Holy Spirit to indwell and empower us, our lives can become powerful testimonies, enabling us to serve with integrity and excellence in our spheres of influence, whether in the workplace, community, or home. Our character and God-given abilities, when submitted to Him, can attract attention and open doors, allowing us to be a light and a witness for God in a world that desperately needs His wisdom and truth.
Questions for Reflection
FAQ
What does "Spirit of God" mean in the context of Joseph in Genesis 41:38?
In Genesis 41:38, "Spirit of God" (Hebrew: ruach Elohim) refers to a divine, supernatural influence or presence that imparted extraordinary wisdom, insight, and administrative ability to Joseph. It signifies that Joseph's capacity to interpret dreams and devise a national strategy for famine was not merely human ingenuity but a direct endowment from God. This is one of the earliest explicit mentions in the Old Testament of the Spirit empowering an individual for specific service and leadership, demonstrating God's active involvement in equipping His chosen servants for divine purposes.
Why would a pagan king like Pharaoh recognize the "Spirit of God" in Joseph?
Pharaoh, despite being a pagan king, recognized the "Spirit of God" in Joseph because the wisdom and insight Joseph displayed were undeniably profound, accurate, and practical, far exceeding any human capability or the counsel of his own wise men and magicians. The clarity of Joseph's dream interpretation and the detailed, actionable nature of his proposed solution were so compelling that Pharaoh could only attribute them to a divine, supernatural source. This demonstrates that God's power and wisdom are self-evident and can be discerned even by those outside of a covenant relationship with Him, serving as a powerful testimony to His existence and active involvement in the world, even in a polytheistic context.
Christ-Centered Fulfillment
Joseph, as seen in Genesis 41:38, serves as a remarkable type of Christ, foreshadowing the person and work of the Messiah in profound ways. Just as Joseph, though rejected by his own brothers and unjustly imprisoned, was exalted by God to a position of ultimate authority in Egypt, so too was Christ, though rejected by His own people and crucified, exalted by God to the highest place, becoming Lord over all creation and receiving a name that is above every name (Philippians 2:9-11). Pharaoh's recognition of the "Spirit of God" in Joseph points to Jesus, who was uniquely filled with the Holy Spirit without measure (John 3:34) and upon whom the Spirit of the Lord rested to equip Him for His messianic mission (Isaiah 11:2). Joseph's divine wisdom saved a nation from physical famine and ultimately preserved his own family; similarly, Christ, through His perfect wisdom and sacrifice, offers spiritual sustenance and eternal salvation, delivering humanity from the famine of sin and death, becoming the true "bread of life" for all who believe (John 6:35).