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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
[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.
(Verse 43.) And the herald cried out before him, and he set him over all the land of Egypt. Aquila translates it as: And he cried out in his presence with adgnition. Symmachus, interpreting the Hebrew speech, says: And he cried out before him 'Abrech' (). Therefore, it seems to me that the title 'herald' or the act of adgnition in greeting or adoring Joseph can be understood not so much as the Hebrews transmit it, saying 'tender father,' which is transferred in this speech; for 'Ab' means father, and 'Rech' means tender or most tender; and Scripture indicates that in wisdom indeed he was the father of all, but in age he was a young man and a boy.
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Summary
Genesis 41:43 vividly portrays the dramatic public inauguration of Joseph as Egypt's vizier, a position second only to Pharaoh himself. After interpreting Pharaoh's dreams and providing a strategic plan for national survival, Joseph, a former Hebrew slave and prisoner, is elevated to immense power. This verse details his royal procession in the "second chariot," the public acclamation "Bow the knee," and his official appointment as "ruler over all the land of Egypt," signifying God's sovereign hand in reversing Joseph's fortunes to preserve many lives, including his own family, during the impending famine.
Context
Literary Context
Genesis 41:43 serves as the climactic moment in Joseph's rapid ascent from prison to power, immediately following Pharaoh's decision to appoint him. The preceding verses (Genesis 41:37-41) describe Pharaoh's profound impression of Joseph's wisdom and the evident Spirit of God within him, leading to the unprecedented declaration of Joseph's elevation. Genesis 41:42 then details the bestowal of royal regalia—Pharaoh's signet ring, fine linen garments, and a gold chain—symbolizing the transfer of authority. This verse, Genesis 41:43, marks the public manifestation and formalization of that authority, transitioning from a private decree to a nationwide proclamation. It sets the stage for Joseph's administrative actions in the following verses and the eventual reunion with his family, which is the central narrative arc of the latter part of the book of Genesis.
Historical & Cultural Context
Ancient Egypt was a highly structured society with a powerful pharaoh at its apex. The appointment of a vizier (or prime minister) was a critical role, often held by someone of immense trust and capability, responsible for the entire administration of the kingdom. The public procession in a chariot and the command for obeisance were common practices in the ancient Near East to legitimize and display the authority of high-ranking officials. Such ceremonies served to inform the populace of new appointments and to demand their immediate submission. The concept of a foreign-born individual, especially a former slave, rising to such a position was extraordinary, though not entirely unheard of in the fluid political landscape of the Second Intermediate Period, when non-Egyptians sometimes held positions of power. This particular elevation underscores the divine intervention at play, as it was highly unusual for a Semite to achieve such prominence in the Egyptian court.
Key Themes
This verse powerfully encapsulates several key themes prevalent in the book of Genesis and the broader biblical narrative. It is a profound demonstration of Divine Providence and Sovereignty, showcasing God's meticulous orchestration of events to fulfill His purposes, even through human suffering and injustice, as seen in Joseph's journey from the pit to the palace (compare Genesis 37:24 with Genesis 41:40). The theme of Reversal of Fortune is vividly illustrated, transforming Joseph from a despised slave and unjustly imprisoned man (see Genesis 39:20) into the most powerful man in Egypt, second only to Pharaoh. Furthermore, it highlights the theme of God Exalting the Humble and Faithful, as Joseph's steadfastness and reliance on God through adversity are rewarded with unprecedented honor and responsibility. This elevation is also crucial for the Preservation of God's Covenant People, as Joseph's position will enable him to save his family and many nations from the impending famine, thereby ensuring the continuation of the lineage through which God's promises will be fulfilled, a theme that resonates throughout Genesis.
Exposition and Analysis
Genesis 41:43 vividly portrays the public investiture of Joseph's new authority, emphasizing the immediate and profound transformation of his status. Pharaoh's command for Joseph to ride in the "second chariot" signifies his unparalleled position, second only to the monarch himself, and his direct association with the royal household and power. The command "Bow the knee" (Hebrew: 'abrek), shouted before him, underscores the absolute submission and reverence demanded from the populace towards their new administrator. This public acclamation was a common practice in ancient Near Eastern cultures to acknowledge and legitimize high officials. Joseph was not merely given a title; he was granted full administrative control, becoming the de facto governor responsible for managing the nation's resources and preparing for the impending crisis, as he had advised Pharaoh in Genesis 41:33-36. This elevation was a complete reversal of his previous status, from a despised slave, sold by his brothers in Genesis 37:28, and an unjustly imprisoned man, as detailed in Genesis 39:20.
Key Word Analysis
This word is likely an Egyptian loanword, though its precise etymology is debated. Possible meanings include "kneel," "father of the king," or "tender father." Regardless of its exact linguistic origin, in this context, it functions as a command for immediate and absolute obeisance, signaling profound reverence and submission to Joseph's newly bestowed authority. It is a public declaration of his supreme administrative power.
This term refers to a wheeled vehicle, typically drawn by horses, used for warfare, hunting, or ceremonial processions. In this verse, the "chariot" serves as a powerful symbol of royal authority, prestige, and swift movement. Joseph riding in it publicly displays his direct association with Pharaoh's power and his elevated status within the Egyptian hierarchy.
Derived from a root meaning "repetition" or "double," this word here signifies Joseph's rank as "second in order" or "second in command." It explicitly clarifies that Joseph's authority is supreme, surpassed only by Pharaoh himself, making him the de facto ruler and administrator over the entire land.
Verse Breakdown
"And he made him to ride in the second chariot which he had"
This clause describes Pharaoh's direct action to publicly install Joseph in a position of unparalleled authority. Riding in the "second chariot" was a highly visible symbol of Joseph's status as the chief administrator, directly beneath the king. It was a public display of his new power and proximity to the throne, ensuring his commands would be recognized and obeyed throughout Egypt.
"and they cried before him, Bow the knee"
This phrase details the public acclamation accompanying Joseph's procession. The command "Bow the knee" (Hebrew: 'abrek) was a demand for immediate and complete submission and reverence from the populace. It served to formally introduce Joseph as the new, supremely powerful vizier and to ensure that all recognized and respected his authority. This communal act of obeisance solidified his legitimacy in the eyes of the people.
"and he made him [ruler] over all the land of Egypt"
This final clause unequivocally states the scope of Joseph's newly granted power. Pharaoh not only elevated Joseph in status but formally appointed him as the executive authority over the entire nation. The KJV's bracketed "[ruler]" clarifies that Joseph was entrusted with comprehensive administrative and governing power, a critical role given the imminent famine and the need for centralized management of resources.
Literary Devices
The passage employs several potent literary devices to convey the profound significance of Joseph's elevation. Symbolism is prominent, with the "second chariot" and the royal regalia (mentioned in previous verses) serving as powerful visual symbols of Joseph's supreme authority and his direct association with Pharaoh's power. The act of "Bow the knee" is also symbolic, representing the absolute submission and reverence demanded by his new status. Irony is deeply embedded in the narrative, as the one who was unjustly sold into slavery and imprisoned, seemingly at the lowest point of human existence, is now exalted to the highest position of power in the world's most formidable empire. This dramatic reversal underscores the Divine Hand at work, turning human malice into divine good. Furthermore, the entire scene functions as a form of Foreshadowing, subtly hinting at the future fulfillment of Joseph's own prophetic dreams from his youth, where his brothers and family would ultimately bow down to him, acknowledging his authority and provision.
Theological and Thematic Connections
This verse is a profound testament to God's meticulous orchestration of events, demonstrating His sovereign control over human affairs and His ability to work all things for His ultimate purposes. Joseph's elevation was not a stroke of luck but a divinely appointed act, turning years of suffering into a position of immense power for a specific, life-preserving purpose: to fulfill God's covenant promises to Abraham, Isaac, and Jacob by preserving their lineage and eventually bringing them to Egypt.
Reflection and Application
Genesis 41:43 offers profound lessons for contemporary believers, particularly regarding trust in God's overarching plan amidst personal trials. Joseph's story encourages us to recognize that even through prolonged hardship, injustice, and seemingly hopeless situations, God is sovereignly orchestrating events for His ultimate redemptive purposes. His unwavering faithfulness in adversity, whether as a slave or a prisoner, forged the character necessary for his future responsibilities, reminding us that our own trials can be crucibles for spiritual growth and preparation for God's divine call. Moreover, Joseph's unexpected exaltation serves as a powerful illustration that God often elevates the humble and faithful, not for their personal glory, but to fulfill His divine purposes, demonstrating His ability to work all things together for good for those who love Him and are called according to His purpose. We are called to remain faithful, trusting that God will position us for His will, equipping us to serve others and advance His kingdom, even when the path seems unclear or unjust.
Questions for Reflection
FAQ
What is the significance of the "second chariot" in Genesis 41:43?
The "second chariot" is a powerful symbol of Joseph's unparalleled authority and proximity to Pharaoh. It signifies that he was second only to the king in power and prestige, serving as a clear visual declaration to the Egyptian populace of his immense new status and the legitimacy of his commands. This public display ensured that his authority would be recognized and respected throughout the land of Egypt.
What does the phrase "Bow the knee" (Hebrew: 'abrek) imply about Joseph's authority?
The phrase "Bow the knee" is a direct and emphatic command for absolute submission and reverence. It implies that Joseph was granted supreme administrative authority over all the land of Egypt, and the people were expected to show him the same respect and obedience due to a high-ranking royal official, second only to Pharaoh himself. While the exact etymology of the Hebrew word 'abrek is debated among scholars, its contextual use unequivocally establishes it as a proclamation of Joseph's supreme administrative power and the requirement for universal obeisance.
Christ-Centered Fulfillment
Joseph's dramatic exaltation in Genesis 41:43 serves as a profound type of Christ, foreshadowing the ultimate triumph and reign of God's Son. Like Joseph, Jesus was unjustly rejected by His own people, suffered humiliation, and was "imprisoned" by death in the grave. Yet, through God's divine providence, He was exalted to the highest position, given all authority in heaven and on earth and seated at the right hand of God, second only to the Father (as affirmed in Ephesians 1:20-21). Just as Joseph was elevated to save his family and many nations from physical famine, becoming a deliverer and provider of sustenance, Christ was exalted to be the ultimate Savior, providing spiritual sustenance and eternal life for all who believe, rescuing humanity from the famine of sin and death (see John 6:35). The command to "Bow the knee" before Joseph powerfully foreshadows the universal declaration that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, acknowledging His supreme Lordship and redemptive authority as King of kings and Lord of lords.