XXVII.

PHARAOH’S DREAMS.

Genesis xli.

“Thus saith the Lord, that frustrateth the tokens of the liars, and maketh diviners mad; that confirmeth the word of His servant, and performeth the counsel of His messengers: that saith of Cyrus, He is My shepherd, and shall perform all My pleasure.”—Isa. xliv. 25, 28.

The preceding act in this great drama—the act comprising the scenes of Joseph’s temptation, unjust imprisonment, and interpretation of his fellow-prisoners’ dreams—was written for the sake of explaining how Joseph came to be introduced to Pharaoh. Other friendships may have been formed in the prison, and other threads may have been spun which went to make up the life of Joseph, but this only is pursued. For a time, however, there seemed very little prospect that this would prove to be the thread on which his destiny hung. Joseph made a touching appeal to the Chief Butler: “yet did not the Chief Butler remember Joseph, but forgat him.” You can see him in the joy of his release affectionately pressing Joseph’s hand as the king’s messengers knocked off his fetters. You can see him assuring Joseph, by his farewell look, that he might trust him; mistaking mere elation at his own release for warmth of feeling towards Joseph, though perhaps even already feeling just the slightest touch 356 of awkwardness at being seen on such intimate terms with a Hebrew slave. How could he, when in the palace of Pharaoh and decorated with the insignia of his office and surrounded by courtiers, break through the formal etiquette of the place? What with the pleasant congratulations of old friends, and the accumulation of business since he had been imprisoned, and the excitement of restoration from so low and hopeless to so high and busy a position, the promise to Joseph is obliterated from his mind. If it once or twice recurs to his memory, he persuades himself he is waiting for a good opening to mention Joseph. It would perhaps be unwarrantable to say that he admits the idea that he is in no way indebted to Joseph, since all that Joseph had done was to interpret, but by no means to determine, his fate.

The analogy which we could not help seeing between Joseph’s relation to his fellow-prisoners, and our Lord’s relation to us, pursues us here. For does not the bond between us and Him seem often very slender, when once we have received from Him the knowledge of the King’s good-will, and find ourselves set in a place of security? Is not Christ with many a mere stepping-stone for their own advancement, and of interest only so long as they are in anxiety about their own fate? Their regard for Him seems abruptly to terminate as soon as they are ushered to freer air. Brought for a while into contact with Him, the very peace and prosperity which that intercourse has introduced them to become opiates to dull their memory and their gratitude. They have received all they at present desire, they have no more dreams, their life has become so plain and simple and glad that they need no interpreter. They seem to regard Him no more than 357 an official is regarded who is set to discharge to all comers some duty for which he is paid; who mingles no love with his work, and from whom they would receive the same benefits whether he had any personal interest in them or no. But there is no Christianity where there is no loving remembrance of Christ. If your contact with Him has not made Him your Friend whom you can by no possibility forget, you have missed the best result of your introduction to Him. It makes one think meanly of the Chief Butler that such a personality as Joseph’s had not more deeply impressed him—that everything he heard and saw among the courtiers did not make him say to himself: There is a friend of mine, in prison hard by, that for beauty, wisdom, and vivacity would more than match the finest of you all. And it says very little for us if we can have known anything of Christ without seeing that in Him we have what is nowhere else, and without finding that He has become the necessity of our life to whom we turn at every point.

But, as things turned out, it was perhaps as well for Joseph that his promising friend did forget him. For, supposing the Chief Butler had overcome his natural reluctance to increase his own indebtedness to Pharaoh by interceding for a friend, supposing he had been willing to risk the friendship of the Captain of the Guard by interfering in so delicate a matter, and supposing Pharaoh had been willing to listen to him, what would have been the result? Probably that Joseph would have been sold away to the quarries, for certainly he could not have been restored to Potiphar’s house; or, at the most, he might have received his liberty, and a free pass out of Egypt. That is to say, he would have obtained liberty to return to sheep-shearing and 358 cattle-dealing and checkmating his brother’s plots. In any probable case his career would have tended rather towards obscurity than towards the fulfilment of his dreams.

There seems equal reason to congratulate Joseph on his friend’s forgetfulness, when we consider its probable effects, not on his career, but on his character. When he was left in prison after so sudden and exciting an incursion of the outer world as the king’s messengers would make, his mind must have run chiefly in two lines of thought. Naturally he would feel some envy of the man who was being restored; and when day after day passed and more than the former monotony of prison routine palled on his spirit; when he found how completely he was forgotten, and how friendless and lone a creature he was in that strange land where things had gone so mysteriously against him; when he saw before him no other fate than that which he had seen befall so many a slave thrown into a dungeon at his master’s pleasure and never more heard of, he must have been sorely tempted to hate the whole world, and especially those brethren who had been the beginning of all his misfortunes. Had there been any selfishness in solution in Joseph’s character, this is the point at which it would have quickly crystallized into permanent forms. For nothing more certainly elicits and confirms selfishness than bad treatment. But from his conduct on his release, we see clearly enough that through all this trying time his heroism was not only that of the strong man who vows that though the whole world is against him the day will come when the world shall have need of him, but of the saint of God in whom suffering and injustice leave no bitterness against his fellows, nor even provoke one slightest morbid utterance.

But another process must have been going on in 359 Joseph’s mind at the same time. He must have felt that it was a very serious thing that he had been called upon to do in interpreting God’s will to his fellow-prisoners. No doubt he fell into it quite naturally and aptly, because it was liker his proper vocation, and more of his character could come out in it than in anything he had yet done. Still, to be mixed up thus with matters of life and death concerning other people, and to have men of practical ability and experience and high position listening to him as to an oracle, and to find that in very truth a great power was committed to him, was calculated to have some considerable result one way or other on Joseph. And these two years of unrelieved and sobering obscurity cannot but be considered most opportune. For one of two things is apt to follow the world’s first recognition of a man’s gifts. He is either induced to pander to the world’s wonder and become artificial and strained in all he does, so losing the spontaneity and naturalness and sincerity which characterise the best work; or he is awed and steadied. And whether the one or the other result follow, will depend very much on the other things that are happening to him. In Joseph’s case it was probably well that after having made proof of his powers he was left in such circumstances as would not only give him time for reflection, but also give a humble and believing turn to his reflections. He was not at once exalted to the priestly caste, nor enrolled among the wise men, nor put in any position in which he would have been under constant temptation to display and trifle with his power; and so he was led to the conviction that deeper even than the joy of receiving the recognition and gratitude of men was the abiding satisfaction of having done the thing God had given him to do. 360

These two years, then, during which Joseph’s active mind must necessarily have been forced to provide food for itself, and have been thrown back upon his past experience, seem to have been of eminent service in maturing his character. The self-possessed dignity and ease of command which appear in him from the moment when he is ushered into Pharaoh’s presence have their roots in these two years of silence. As the bones of a strong man are slowly, imperceptibly knit, and gradually take the shape and texture they retain throughout; so during these years there was silently and secretly consolidating a character of almost unparalleled calmness and power. One has no words to express how tantalizing it must have been to Joseph to see this Egyptian have his dreams so gladly and speedily fulfilled, while he himself, who had so long waited on the true God, was left waiting still, and now so utterly unbefriended that there seemed no possible way of ever again connecting himself with the world outside the prison walls. Being pressed thus for an answer to the question, What does God mean to make of my life? he was brought to see and to hold as the most important truth for him, that the first concern is, that God’s purposes be accomplished; the second, that his own dreams be fulfilled. He was enabled, as we shall see in the sequel, to put God truly in the first place, and to see that by forwarding the interests of other men, even though they were but light-minded chief butlers at a foreign court, he might be as serviceably furthering the purposes of God, as if he were forwarding his own interests. He was compelled to seek for some principle that would sustain and guide him in the midst of much disappointment and perplexity, and he found it in the conviction that the 361 essential thing to be accomplished in this world, and to which every man must lay his shoulder, is God’s purpose. Let that go on, and all else that should go on will go on. And he further saw that he best fulfils God’s purpose who, without anxiety and impatience, does the duty of the day, and gives himself without stint to the “charities that soothe and heal and bless.”

His perception of the breadth of God’s purpose, and his profound and sympathetic and active submission to it, were qualities too rare not to be called into influential exercise. After two years he is suddenly summoned to become God’s interpreter to Pharaoh. The Egyptian king was in the unhappy though not uncommon position of having a revelation from God which he could not read, intimations and presentiments he could not interpret. To one man is given the revelation, to another the interpretation. The official dignity of the king is respected, and to him is given the revelation which concerns the welfare of the whole people. But to read God’s meaning in a revelation requires a spiritual intelligence trained to sympathy with His purposes, and such a spirit was found in Joseph alone.

The dreams of Pharaoh were thoroughly Egyptian. The marvel is, that a symbolism so familiar to the Egyptian eye should not have been easily legible to even the most slenderly gifted of Pharaoh’s wise men. “In my dream,” says the king, “behold, I stood upon the bank of the river: and, behold, there came up out of the river seven kine,” and so on. Every land or city is proud of its river, but none has such cause to be so as Egypt of its Nile. The country is accurately as well as poetically called “the gift of Nile.” Out of the river do really come good or bad years, fat or lean kine. Wholly dependent on its annual rise and 362 overflow for the irrigating and enriching of the soil, the people worship it and love it, and at the season of its overflow give way to the most rapturous expressions of joy. The cow also was reverenced as the symbol of the earth’s productive power. If then, as Joseph avers, God wished to show to Pharaoh that seven years of plenty were approaching, this announcement could hardly have been made plainer in the language of dreams than by showing to Pharaoh seven well-favoured kine coming up out of the bountiful river to feed on the meadow made richly green by its waters. If the king had been sacrificing to the river, such a sight, familiar as it was to the dwellers by the Nile, might well have been accepted by him as a promise of plenty in the land. But what agitated Pharaoh, and gave him the shuddering presentiment of evil which accompanies some dreams, was the sequel. “Behold, seven other kine came up after them, poor and very ill-favoured and lean-fleshed, such as I never saw in all the land of Egypt for badness: and the lean and the ill-favoured kine did eat up the first seven fat kine: and when they had eaten them up it could not be known that they had eaten them; but they were still ill-favoured, as at the beginning,”—a picture which to the inspired dream-reader represented seven years of famine so grievous, that the preceding plenty should be swallowed up and not be known. A similar image occurred to a writer who, in describing a more recent famine in the same land, says: “The year presented itself as a monster whose wrath must annihilate all the resources of life and all the means of subsistence.”

It tells in favour of the court magicians and wise men that not one of them offered an interpretation of dreams to which it would certainly not have been 363 difficult to attach some tolerably feasible interpretation. Probably these men were as yet sincere devotees of astrology and occult science, and not the mere jugglers and charlatans their successors seem to have become. When men cannot make out the purpose of God regarding the future of the race, it is not wonderful that they should endeavour to catch the faintest, most broken echo of His voice to the world, wherever they can find it. Now there is a wide region, a borderland between the two worlds of spirit and of matter, in which are found a great many mysterious phenomena which cannot be explained by any known laws of nature, and through which men fancy they get nearer to the spiritual world. There are many singular and startling appearances, coincidences, forebodings, premonitions which men have always been attracted towards, and which they have considered as open ways of communication between God and man. There are dreams, visions, strange apprehensions, freaks of memory, and other mental phenomena, which, when all classed together, assorted, and skilfully applied to the reading of the future, once formed quite a science by itself. When men have no word from God to depend upon, no knowledge at all of where either the race or individuals are going to, they will eagerly grasp at anything that even seems to shed a ray of light on their future. We for the most part make light of that whole category of phenomena, because we have a more sure word of prophecy by which, as with a light in a dark place, we can tell where our next step should be, and what the end shall be. But invariably in heathen countries, where no guiding Spirit of God was believed in, and where the absence of His revealed will left numberless points of duty 364 doubtful and all the future dark, there existed in lieu of this a class of persons who, under one name or other, undertook to satisfy the craving of men to see into the future, to forewarn them of danger, and advise them regarding matters of conduct and affairs of state.

At various points of the history of God’s revelation these professors of occult science appear. In each case a profound impression is made by the superior wisdom or power displayed by the “wise men” of God. But in reading the accounts we have of these collisions between the wisdom of God and that of the magicians, a slight feeling of uneasiness sometimes enters the mind. You may feel that these wonders of Joseph, Moses, and Daniel have a romantic air about them, and you feel, perhaps, a slight scruple in granting that God would lend Himself to such displays—displays so completely out of date in our day. But we are to consider not only that there is nothing of the kind more certain than that dreams do sometimes even now impart most significant warning to men; but, also, that the time in which Joseph lived was the childhood of the world, when God had neither spoken much to men, nor could speak much, because as yet they had not learned His language, but were only being slowly taught it by signs suited to their capacity. If these men were to receive any knowledge beyond what their own unaided efforts could attain, they must be taught in a language they understood. They could not be dealt with as if they had already attained a knowledge and a capacity which could only be theirs many centuries after; they must be dealt with by signs and wonders which had perhaps little moral teaching in them, but yet gave evidence of God’s nearness and 365 power such as they could and did understand. God thus stretched out His hand to men in the darkness, and let them feel His strength before they could look on His face and understand His nature.

It is the existence at the court of Pharaoh of this highly respected class of dream-interpreters and wise men, which lends significance to the conduct of Joseph when summoned into the royal presence. Such wisdom as he displayed in reading Pharaoh’s visions was looked upon as attainable by means within the reach of any man who had sufficient faculty for the science. And the first idea in the minds of the courtiers would probably have been, had Joseph not solemnly protested against it, that he was an adept where they were apprentices and bunglers, and that his success was due purely to professional skill. This was of course perfectly well known to Joseph, who for a number of years had been familiar with the ideas prevalent at the court of Pharaoh; and he might have argued that there could be no great harm in at least effecting his deliverance from an unjust imprisonment by allowing Pharaoh to suppose that it was to him he was indebted for the interpretation of his dreams. But his first word to Pharaoh is a self-renouncing exclamation: “Not in me: God shall give Pharaoh an answer of peace.” Two years had elapsed since anything had occurred which looked the least like the fulfilment of his own dreams, or gave him any hope of release from prison; and now, when measuring himself with these courtiers and feeling able to take his place with the best of them, getting again a breath of free air and feeling once more the charm of life, and having an opening set before his young ambition, being so suddenly transferred from a place where his very existence seemed to be forgotten 366 to a place where Pharaoh himself and all his court eyed him with the intensest interest and anxiety, it is significant that he should appear regardless of his own fate, but jealously careful of the glory of God. Considering how jealous men commonly are of their own reputation, and how impatiently eager to receive all the credit that is due to them for their own share in any good that is doing, and considering of what essential importance it seemed that Joseph should seize this opportunity of providing for his own safety and advancement, and should use this as the tide in his affairs that led to fortune, his words and bearing before Pharaoh undoubtedly disclose a deeply in-wrought fidelity to God, and a magnanimous patience regarding his own personal interests.

For it is extremely unlikely that in proposing to Pharaoh to set a man over this important business of collecting corn to last through the years of famine, it presented itself to Joseph as a conceivable result that he should be the person appointed—he a Hebrew, a slave, a prisoner, cleaned but for the nonce, could not suppose that Pharaoh would pass over all those tried officers and ministers of state around him and fix upon a youth who was wholly untried, and who might, by his different race and religion, prove obnoxious to the people. Joseph may have expected to make interest enough with Pharaoh to secure his freedom, and possibly some subordinate berth where he could hopefully begin the world again; but his only allusion to himself is of a depreciatory kind, while his reference to God is marked with a profound conviction that this is God’s doing, and that to Him is due whatever is due. Well may the Hebrew race be proud of those men like Joseph and Daniel, who stood in the presence of foreign 367 monarchs in a spirit of perfect fidelity to God, commanding the respect of all, and clothed with the dignity and simplicity which that fidelity imparted. It matters not to Joseph that there may perhaps be none in that land who can appreciate his fidelity to God or understand his motive. It matters not what he may lose by it, or what he could gain by falling in with the notions of those around him. He himself knows the real state of the case, and will not act untruly to his God, even though for years he seems to have been forgotten by Him. With Daniel he says in spirit, “Let thy gifts be to thyself, and give thy rewards to another. As for me, this secret is not revealed to me for any wisdom that I have more than any living, but that the interpretation may be known to the king, and that thou mayest know the thoughts of thine heart. He that revealeth secrets maketh known to thee what shall come to pass.” There is something particularly noble and worthy of admiration in a man thus standing alone and maintaining the fullest allegiance to God, without ostentation, and with a quiet dignity and naturalness that show he has a great fund of strength behind.

That we do not misjudge Joseph’s character or ascribe to him qualities which were invisible to his contemporaries, is apparent from the circumstance that Pharaoh and his advisers, with little or no hesitation, agreed that to no man could they more safely entrust their country in this emergency. The mere personal charm of Joseph might have won over those experienced advisers of the crown to make compensation for his imprisonment by an unusually handsome reward, but no mere attractiveness of person and manner, nor even the unquestionable guilelessness of his bearing, could have induced them to put such an affair as this into 368 his hands. Plainly they were impressed with Joseph; almost supernaturally impressed, and felt God through him. He stood before them as one mysteriously appearing in their emergency, sent out of unthought-of quarters to warn and save them. Happily there was as yet no jealousy of the God of the Hebrews, nor any exclusiveness on the part of the chosen people: Pharaoh and Joseph alike felt that there was one God over all and through all. And it was Joseph’s self-abnegating sympathy with the purposes of this Supreme God that made him a transparent medium, so that in his presence the Egyptians felt themselves in the presence of God. It is so always. Influence in the long run belongs to those who rid their minds of all private aims, and get close to the great centre in which all the race meets and is cared for. Men feel themselves safe with the unselfish, with persons in whom they meet principle, justice, truth, love, God. We are unattractive, useless, uninfluential, just because we are still childishly craving a private and selfish good. We know that a life which does not pour itself freely into the common stream of public good is lost in dry and sterile sands. We know that a life spent upon self is contemptible, barren, empty, yet how slowly do we come to the attitude of Joseph, who watched for the fulfilment of God’s purposes, and found his happiness in forwarding what God designed for the people.