John Calvin Commentary Genesis 41

At the end of two full years. What anxiety oppressed the mind of the holy man during this time, each of us can conjecture from his own feeling; for we are so delicate and lacking in fortitude that we can hardly bear to be delayed for even a short time. The Lord tested His servant not only by a prolonged delay but also by another kind of trial, because He took all human grounds for hope away from him. Therefore, Moses uses the phrase “years of days” to signify complete and full years.

To better understand the invincible nature of his fortitude, we must also notice that winding course of divine providence, of which I have spoken, and by which Joseph was led about, until he came to the king’s notice. In the king’s dream, first, it is worth observing that God sometimes deigns to present His oracles even to unbelieving and profane men.

It was certainly a singular honor to be instructed about an event still fourteen years in the future. For indeed, the will of God was manifested to Pharaoh, just as if he had been taught by the word, except that its interpretation had to be sought elsewhere. And although God intends His word especially for the Church, yet it should not be considered absurd that He sometimes admits even outsiders into His school, though for a lesser purpose.

The doctrine which leads to the hope of eternal life belongs to the Church; while the children of this world are only taught, incidentally, concerning the state of the present life. If we observe this distinction, we will not wonder that some oracles are common to profane and pagan men, though the Church possesses the spiritual doctrine of life as the treasure of its own inheritance.

That another dream followed the former arose from two causes: for God both intended to rouse Pharaoh’s mind to more diligent inquiry and to add more light to a vision that was obscure. In short, He follows the same course in this dream as He does in His usual method; for He repeats a second time what He has previously delivered, and sometimes inculcates it still more frequently, not only so that the doctrine may penetrate more deeply into people’s hearts and thus affect them more powerfully, but also so that He may make it more familiar to their minds.

That by the second dream God intended to illustrate more fully what was obscure in the first is apparent from the fact that the figure used was more appropriate to the subject revealed. At first, Pharaoh saw fat cows devoured by lean ones. This did not so clearly prefigure the seven years of abundance and as many years of scarcity in grain and other seeds, as the vision of the ears of grain did. For the analogy, in the latter case, corresponds better with what was represented.

In the morning his spirit was troubled. A sting was left in Pharaoh’s heart, so that he would know that he had to deal with God. For this anxiety was like an inward seal of the Spirit of God, giving authenticity to the dream, although Pharaoh deserved to be deprived of the advantage of this revelation when he resorted to magicians and soothsayers, who were accustomed to turn the truth of God into a lie.

He was convinced by a secret impulse that the dream sent by God portended something important. But he sought out impostors, who would darken, with their fallacies, the divinely kindled light. Indeed, it is the folly of the human mind to gather to itself leaders and teachers of error.

No doubt Pharaoh believed them to be true prophets. But because he voluntarily closed his eyes and hurried into the snare, his false opinion formed no sufficient excuse for him. Otherwise, people, by merely shutting their eyes, might have some plausible pretext for mocking God with impunity. Indeed, we see many seek protection for themselves in the gross ignorance in which they knowingly and deliberately involve themselves.

Pharaoh, therefore, as far as he was able, deprived himself of the benefit of the prophecy by seeking magicians as its interpreters. Thus, we daily see many lose their hold on the truth because they either cloud their own minds through laziness or too eagerly grasp at false and spurious inventions. But because the Lord intended, at that time, to help the kingdom of Egypt, He drew Pharaoh back from his error, as if by sheer force.

There was none that could interpret. By this remedy, God ensured that the dream would not fail. We know how arrogant and shameless these soothsayers were, and how excessively they boasted. How then did it happen that they gave the king no answer, since they could have deceived in any way a credulous man who willingly allowed himself to be deluded?

Therefore, so that Pharaoh would stop inquiring, he was not allowed to find what he had expected from his magicians. And the Lord so struck dumb the wicked deceivers that they could not even find a specious explanation for the dreams. Moreover, by this method, the king’s anxiety was intensified, because he considered that what had escaped the insight of the magicians must be something very serious and secret.

From this example we are taught that the Lord provides best for us when He removes inducements to error from those of us who wish to be deceived. And we must regard it as a special favor when false prophets are silenced, or their foolishness is somehow revealed to us.

Furthermore, the king might therefore easily understand how frivolous and worthless was the claim to wisdom in which the Egyptians prided themselves above all others, for they boasted that they possessed the science of divination, which (they claimed) ascended above the very heavens. But now, regarding them, the king was without counsel and, disappointed in his hope, was filled with anguish. Nevertheless, he did not awaken enough to shake off his superstition.

Thus we see that people, though admonished, still remain in their lethargy. From this we clearly perceive how inexcusable is the world's obstinacy, which does not stop following those delusions openly condemned as foolishness from heaven.

Then spake the chief butler. Although the Lord took pity on Egypt, yet he did not do it for the sake of the king or of the country, but rather that Joseph might finally be brought out of prison; and furthermore, that in the time of famine food might be supplied to the Church. For although the produce was stored with no design beyond providing for the kingdom of Egypt, God chiefly cared for his Church, which he esteemed more highly than ten worlds.

Therefore, the butler, who had resolved to be silent concerning Joseph, is constrained to speak for the liberation of the holy man. In saying, I do remember my faults this day, he is understood by some as confessing the fault of ingratitude because he had not kept the promise he had given.

But the meaning is different; for he could not speak about his imprisonment without offering such a preface, out of fear that suspicion might enter the king's mind that his servant felt wronged, or that the king might take offense, as if the butler were not grateful for the benefit conferred on him.

We know how sensitive the minds of kings are, and the courtier had found this out by long experience: therefore, he begins by acknowledging that he had been justly cast into prison. From this it follows that he was indebted to the king's clemency for his restoration to his former state.

Then Pharaoh sent and called Joseph. We see in the person of a proud king, as in a mirror, what necessity can accomplish. Those whose circumstances are happy and prosperous will scarcely condescend to hear those whom they esteem true prophets, still less will they listen to strangers. Therefore, it was necessary that Pharaoh's obstinacy should first be subdued, so that he might send for Joseph and accept him as his master and instructor.

The same kind of preparation is also necessary even for the elect, because they never become teachable until the pride of the flesh is brought low. Whenever, therefore, we are cast into severe troubles, which keep us in perplexity and anxiety, let us understand that God, in this way, is accomplishing His purpose of making us obedient to Himself.

When Moses relates that Joseph, before he came into the king's presence, changed his garments, we may from this conjecture that his clothing was poor. To the same point, what is added concerning his “shaving himself,” should, in my opinion, be referred: for since Egypt was a nation of effeminate delicacy, it is probable that they, being attentive to neatness and elegance, preferred to grow their hair rather than cut it. But as Joseph took off his squalid clothing, thus, that he might have no remaining cause of shame, he is shaved. Let us understand, then, that the servant of God lay in filth until the very day of his deliverance.

And Pharaoh said to Joseph. We see that Pharaoh offers himself as a disciple to Joseph, being persuaded by the statement of the butler that he is a prophet of God. This is, indeed, a constrained humility, but it is expressly recorded so that when the opportunity of learning is afforded to us, we may not refuse reverently to honor the gifts of the Spirit.

Now, though Joseph, in referring Pharaoh to God, seems to deny that he himself is about to interpret the dream, his answer bears on a different point. Because he knew that he was conversing with a heathen addicted to superstitions, he wishes, above all things, to ascribe to God the glory due to Him; as if he had said, I am able to do nothing in this matter, nor will I offer anything as from myself, but God alone shall be the interpreter of His own secret.

Should anyone object that whenever God uses the agency of men, their office ought to be referred to in connection with His command, I indeed acknowledge that, but yet so that the whole glory may remain with God, according to the saying of St. Paul:

"Neither is he that planteth anything, neither he that watereth" (1 Corinthians 3:7).

Moreover, Joseph not only desires to imbue the mind of Pharaoh with some relish for piety, but, by ascribing the gift of interpreting dreams to God alone, confesses that he is destitute of it until he obtains it from God.

Therefore, let us also learn from the example of holy Joseph to honor the grace of God even among unbelievers. If they shut the door against the entire and full doctrine of piety, we must, at least, endeavor to instill some drops of it into their minds.

Let us also reflect on this: nothing is less tolerable than for men to arrogate to themselves anything as their own. For this is the first step of wisdom: to ascribe nothing to ourselves, but modestly to confess that whatever in us is worthy of praise flows only from the fountain of God’s grace.

It is especially worthy of notice that when the Spirit of understanding is given to anyone from heaven, he will become a proper and faithful interpreter of God.