when seven cows, sleek and well-fed, came up from the river and began to graze among the reeds. Sermons
Joseph is already supreme in the narrow sphere of the prison: "all was committed to his hand." The narrow sphere prepares him for the wider. The spiritual supremacy has now to be revealed. "Do not interpretations belong to God?" The dreams are partly of man and partly of. God. Each man dreamed of things connected with his life. The butler of the wine coming from the grape-clusters, pressed into Pharaoh's cup, given into his hand. The baker of the white baskets and bakemeats, plucked from him while upon his head by the birds of prey. To a certain extent the interpretation was natural, but as at once communicated to Joseph it was inspired. The sphere of inspiration is concentric with the sphere of the natural intelligence and wisdom, but goes beyond it. The request of Joseph, that his spiritual superiority should be recognized and rewarded, was not fulfilled by the ungrateful man; but, as an act of obedience to the Spirit of God, it was committed to him who seeth in secret and rewardeth openly. Joseph is still being tried by the word of God. It is committed to him as a messenger and witness for the covenant people. It tries his faith and patience. The whole is a parable, setting forth - 1. The order of the world, as resting on the Divine foreknowledge and appointment in connection with the elect instrumentalities, bringing the things of Egypt under the dominion of the kingdom of God. 2. The providential hiding of gracious purposes. Joseph the seer in the prison, waiting for the hour of redemption, sending forth messages of truth to do their errands. 3. Invisible links between the rulers of this world and the representatives of the kingdom of God to be revealed in due time. 4. Discipline in the lives of God's people fruitful in blessed results, both for them and for all. - R. Behold there come seven years of great plenty. In interpreting Pharaoh's dream, Joseph shows himself a true prophet of the Lord. He has all the marks of those who are called to reveal the Divine mind to man. I. BOLDNESS. The true prophet has no fear of man. He speaks the word which God hath given him, regardless of consequences He is ready to reprove even kings — to utter truths, however unwelcome. It required some courage to enter upon the perilous task of announcing to this Egyptian despot famine of seven years. But Joseph had all the boldness of a man who felt that he was inspired by God. II. DIRECTNESS. Joseph spoke out at once, without any hesitation. There was no shuffling to gain time; no muttering — no incantations, after the manner of heathen oracles and prophets. This simple and clear directness is the special characteristic of Holy Scriptures; and by which they are distinguished from the literature of the world, which upon the deepest and most concerning questions never reaches a stable conclusion. III. POSITIVENESS. Joseph's interpretation was throughout explicit and clear. There are no signs of doubt or misgiving. This Divine certainty is the common mark of all God's prophets. () People Asenath, Egyptians, Joseph, Manasseh, Pharaoh, Potipherah, ZaphnathpaaneahPlaces Egypt, Nile River, OnTopics Appearance, Behold, Cattle, Cows, Fair, Fat, Fatfleshed, Fat-fleshed, Favored, Fed, Feed, Fine-looking, Flesh, Good-looking, Grass, Grazed, Kine, Marsh, Meadow, Nile, Reed, Reed-grass, Reeds, River, River-grass, Seven, Sleek, Well-favored, Well-favouredOutline 1. Pharaoh has two dreams.9. Joseph interprets them.33. He gives Pharaoh counsel, and is highly advanced, and married.46. The seven years of plenty.50. He begets children.53. The famine begins.Dictionary of Bible Themes Genesis 41:2 5858 fat Genesis 41:1-3 4260 rivers and streams Genesis 41:1-4 4502 reed Genesis 41:1-7 1409 dream Genesis 41:1-8 5935 riddles Genesis 41:1-49 8131 guidance, results Library The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of DivinityThe Earliest Chapters in Divine Revelation
[Sidenote: The nature of inspiration] Since the days of the Greek philosophers the subject of inspiration and revelation has been fertile theme for discussion and dispute among scholars and theologians. Many different theories have been advanced, and ultimately abandoned as untenable. In its simplest meaning and use, inspiration describes the personal influence of one individual upon the mind and spirit of another. Thus we often say, "That man inspired me." What we are or do under the influence …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial; …
Thomas Watson—A Body of Divinity The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4 Second Great Group of Parables.
(Probably in Peræa.) Subdivision F. Parable of the Rich Man and Lazarus. ^C Luke XVI. 19-31. [The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable.] …
J. W. McGarvey—The Four-Fold Gospel The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 41:2 NIVGenesis 41:2 NLTGenesis 41:2 ESVGenesis 41:2 NASBGenesis 41:2 KJV
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