Genesis 41: “Can We Find Such a Man, in Whom Is the Spirit of God?”
1. The Two Years of Silence
“After two whole years, Pharaoh dreamed that he was standing by the Nile.” (Gen 41:1)
Two years — a small phrase, but a heavy weight of time.
Joseph waits in silence, forgotten by men yet never abandoned by God.
When divine deliverance comes, it comes suddenly — but only after patience has been perfected.
St Bede the Venerable writes:
“Delay is the furnace of the just; for when hope seems extinguished, faith shines purest.”
(Commentary on Genesis, 41)
Providence often moves slowly, that humility may be deep and gratitude great.
2. Pharaoh’s First Dream: The Cows
“Behold, seven cows, sleek and fat, came up out of the Nile and fed in the reed grass. And behold, seven other cows, gaunt and thin, came up after them and ate up the seven sleek and fat cows.” (vv. 2–4)
The Nile was Egypt’s lifeblood; its imagery speaks of prosperity and famine.
The devouring cows reveal how abundance, misused, can vanish.
Divine wisdom uses the ordinary symbols of life to teach moral truth.
St Augustine remarks:
“The dreams of Pharaoh, though born of nature, were ordered by God; for even the sleep of kings obeys the providence of heaven.”
(City of God XVI.50)
3. The Second Dream: The Ears of Grain
“Seven ears of grain, plump and good, were growing on one stalk. And behold, after them sprouted seven thin ears, blighted by the east wind, and the thin ears swallowed up the seven plump ears.” (vv. 5–7)
The two dreams confirm one message — repetition marks divine certainty (cf. v. 32).
Nature becomes prophecy: God speaks through the rhythms of creation.
St Ambrose writes:
“When the Lord repeats His word, He seals it; for truth once spoken is immutable, but when doubled it is made manifest.”
(On Joseph the Patriarch 10)
4. The Failure of Egypt’s Wisdom
“In the morning his spirit was troubled, and he sent and called for all the magicians of Egypt… but there was none who could interpret.” (vv. 8)
The might of Egypt fails before the mystery of God.
Human learning without grace cannot discern divine purposes.
St Bede notes:
“The dreams of Pharaoh confound the wise of the world, that the humble Hebrew may be exalted; for wisdom comes not from learning but from the Spirit.”
(Commentary on Genesis, 41)
God humbles the proud by revealing truth through the forgotten.
5. The Cupbearer Remembers
“Then the chief cupbearer said to Pharaoh, ‘I remember my faults today… there was with us a young Hebrew, a servant of the captain of the guard; and when we told him, he interpreted our dreams.’” (vv. 9–12)
Memory returns at the appointed hour.
What seemed negligence becomes timing.
The cupbearer’s confession — “I remember my faults” — shows that God can even use guilt to recall grace.
St Augustine comments:
“He who forgot the just in prosperity remembers him in distress, that all may know forgetfulness serves God’s design.”
(City of God XVI.50)
Divine memory always outlasts human forgetfulness.
6. Joseph Summoned
“Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon; and when he had shaved himself and changed his clothes, he came before Pharaoh.” (v. 14)
In a single verse, the prisoner becomes a counsellor.
The shaving and clothing mark transformation — not mere appearance but vocation renewed.
St Ambrose observes:
“He is shaven and clothed because grace removes the likeness of captivity and robes the soul with glory.”
(On Joseph the Patriarch 10)
So baptism later does for the soul what this change of garments did for Joseph: from bondage to dignity.
7. Pharaoh’s Confession of Need
“I have heard it said of you that when you hear a dream you can interpret it.” Joseph answered Pharaoh, ‘It is not in me; God will give Pharaoh a favourable answer.’” (vv. 15–16)
Humility again crowns Joseph. He denies personal credit, acknowledging divine sovereignty.
The phrase “It is not in me” is the pure speech of a saint.
St Bede the Venerable remarks:
“He who ascribes nothing to himself receives all from God; humility is the channel of inspiration.”
(Commentary on Genesis, 41)
True wisdom always begins in reverence.
8. Joseph Interprets the Dreams
“The seven good cows are seven years, and the seven good ears are seven years; the dream is one. The seven thin and ugly cows… are seven years of famine.” (vv. 26–27)
Joseph’s interpretation is both literal and moral: abundance must be followed by watchfulness.
In every age, the same principle holds — grace received must be stored through discipline.
St Augustine explains:
“The seven years of plenty signify the time of mercy; the seven of famine the time of judgement. What we gather in the Church through good works will feed us in eternity.”
(City of God XVI.50)
Thus the dream speaks to all ages: use prosperity to prepare for trial.
9. Joseph’s Counsel
“Let Pharaoh select a discerning and wise man, and set him over the land of Egypt… Let them gather all the food of these good years that are coming.” (vv. 33–36)
Interpretation becomes advice; knowledge is joined to prudence.
Joseph not only reveals what will happen but shows what must be done — wisdom turned to action.
St Ambrose comments:
“The prophet is not only one who knows, but one who counsels; for wisdom without work is fruitless.”
(On the Duties of the Clergy II.7)
Faith always expresses itself in prudent foresight.
10. Pharaoh’s Recognition
“Pharaoh said to his servants, ‘Can we find such a man as this, in whom is the Spirit of God?’” (v. 38)
This is the first explicit reference in Scripture to “the Spirit of God” dwelling in a man.
The pagan ruler perceives divinity in Joseph’s wisdom.
St Bede writes:
“The heathen king confesses what the brothers denied: that the Spirit of God rests upon the righteous.”
(Commentary on Genesis, 41)
The same Spirit that filled Joseph later fills the Church at Pentecost — wisdom for governing hearts.
11. Joseph’s Exaltation
“Then Pharaoh said to Joseph, ‘See, I have set you over all the land of Egypt.’ And Pharaoh took off his signet ring from his hand and put it on Joseph’s hand, and arrayed him in garments of fine linen and put a gold chain about his neck.” (vv. 41–42)
The dungeon gives way to dominion.
The signet, linen, and gold chain signify authority, purity, and honour — images later applied to Christ glorified.
St Ambrose remarks:
“He who wore fetters now wears gold; for virtue enthroned is more splendid than power inherited.”
(On Joseph the Patriarch 11)
Humility has borne its fruit; patience is crowned with majesty.
12. Joseph Renamed and Married
“Pharaoh called Joseph’s name Zaphenath-paneah, and gave him Asenath, the daughter of Potiphera, priest of On, as his wife.” (v. 45)
The new name means “saviour of the world” or “revealer of secrets” — titles that hint at Christ.
Asenath’s marriage symbolises the union of Gentile and believer.
St Bede interprets:
“Asenath from Egypt joins Joseph from Israel; thus the Church from the Gentiles is espoused to Christ from the Jews.”
(Commentary on Genesis, 41)
The Bride of the Saviour arises even in Egypt.
13. The Years of Plenty
“During the seven plentiful years the earth brought forth abundantly… and Joseph gathered up all the food of the seven years.” (vv. 47–48)
This is the wisdom of stewardship: using prosperity for service, not indulgence.
Joseph’s discipline preserves life; charity stored in time of peace will sustain in famine.
St Augustine notes:
“The plenty of grace must be gathered into the barns of virtue, lest the famine of temptation find us empty.”
(City of God XVI.50)
14. The Sons of Joseph
“Before the year of famine came, Joseph had two sons… he called the first-born Manasseh (‘God has made me forget my hardship’), and the second he called Ephraim (‘God has made me fruitful in the land of my affliction’).” (vv. 50–52)
Memory and fruitfulness — forgetfulness of sorrow, abundance in exile — express the twin fruits of sanctity.
Grace both heals the past and transforms the present.
St Ambrose writes:
“In Manasseh we see remission, in Ephraim increase; for he who forgets sin by forgiveness bears fruit by grace.”
(On the Mysteries 19)
These names are a psalm of thanksgiving within a pagan land.
15. The Famine and Fulfilment
“The seven years of plenty that prevailed in the land of Egypt came to an end… and there was famine in all lands; but in all the land of Egypt there was bread.” (vv. 53–54)
What God foretold is fulfilled exactly. The abundance once despised becomes the world’s salvation.
“When all the land of Egypt was famished, the people cried to Pharaoh for bread. Pharaoh said to all the Egyptians, ‘Go to Joseph; what he says to you, do.’” (v. 55)
These words — “Go to Joseph” — echo through Christian tradition. The Church applies them to St Joseph, guardian of Jesus and provider for the Church.
St Bede remarks:
“The bread of Joseph fed bodies, but the Bread of Jesus feeds souls; yet the command is one: ‘Go to Joseph.’”
(Commentary on Genesis, 41)
Joseph thus becomes a universal symbol of provision and fidelity.
16. Theological Summary
| Theme | Revelation |
| Pharaoh’s dreams | Divine wisdom revealing providence |
| Joseph’s humility | Grace exalted through meekness |
| The Spirit of God | Divine presence in the righteous |
| Seven years | The rhythm of mercy and judgement |
| “Go to Joseph” | Obedient faith receiving life |
St Augustine summarises:
“In Joseph’s exaltation we see the pattern of divine providence: humility raised, wisdom enthroned, and charity feeding the world.”
(City of God XVI.50)
17. Moral and Spiritual Application
Wait for God’s hour. Delay refines the soul more than success.
Acknowledge the Giver. Wisdom begins when we say, “It is not in me.”
Use prosperity for good. Gather virtue while grace is plentiful.
Feed others. The just are exalted to serve, not to dominate.
Seek the Spirit. Earthly insight fails; only the Spirit interprets life rightly.
18. Christ the True Joseph
| Joseph | Christ |
| Raised from prison to glory | Risen from the tomb to glory |
| Given authority over all Egypt | Given all authority in heaven and earth |
| Distributes bread to the hungry | Gives the Bread of Life to the world |
| Married to a Gentile bride | Espoused to the Church of the nations |
| Called “saviour of the world” | The true Saviour of the world |
St Ambrose proclaims:
“Joseph’s exaltation is the type of Christ’s resurrection: he who saved Egypt by bread prefigured Him who saves the world by His Body.”
(On the Mysteries 19)
19. Closing Prayer
God of wisdom and providence,
You raised Joseph from the prison to rule and to feed the hungry.
Teach us to wait in faith when Your purpose seems delayed,
to act with prudence when grace abounds,
and to share freely the bread You give.
May the Spirit that dwelt in Joseph dwell also in us,
guiding our words, our work, and our witness,
through Jesus Christ, the true Bread of Life,
who reigns with You in the unity of the Holy Spirit,
God, for ever and ever. Amen.
St. Mary's, St. John Bosco and St. Edward's 