Genesis 40 commentary

It was not so much the prison that made the butler and baker sad, as their dreams. God has more ways than one to sadden the spirits. Joseph had compassion towards them. Let us be concerned for the sadness of our brethren's countenances. It is often a relief to those that are in trouble to be noticed. Also learn to look into the causes of our own sorrow. Is there a good reason? Is there not comfort sufficient to balance it, whatever it is? Why art thou cast down, O my soul? Joseph was careful to ascribe the glory to God. The chief butler's dream foretold his advancement. The chief baker's dream his death. It was not Joseph's fault that he brought the baker no better tidings. And thus ministers are but interpreters; they cannot make the thing otherwise than it is: if they deal faithfully, and their message prove unpleasing, it is not their fault. Joseph does not reflect upon his brethren that sold him; nor does he reflect on the wrong done him by his mistress and his master, but mildly states his own innocence. When we are called on to clear ourselves, we should carefully avoid, as much as may be, speaking ill of others. Let us be content to prove ourselves innocent, and not upbraid others with their guilt.

Joseph's interpretation of the dreams came to pass on the very day fixed. On Pharaoh's birth-day, all his servants attended him, and then the cases of these two came to be looked into. We may all profitably take notice of our birth-days, with thankfulness for the mercies of our birth, sorrow for the sinfulness of our lives, and expectation of the day of our death, as better than the day of our birth. But it seems strange that worldly people, who are so fond of living here, should rejoice at the end of one year after another of their short span of life. A Christian has cause to rejoice that he was born, also that he comes nearer to the end of his sin and sorrow, and nearer to his everlasting happiness. The chief butler remembered not Joseph, but forgot him. Joseph had deserved well at his hands, yet he forgot him. We must not think it strange, if in this world we have hatred shown us for our love, and slights for our kindness. See how apt those who are themselves at ease are to forget others in distress. Joseph learned by his disappointment to trust in God only. We cannot expect too little from man, nor too much from God. Let us not forget the sufferings, promises, and love of our Redeemer. We blame the chief butler's ingratitude to Joseph, yet we ourselves act much more ungratefully to the Lord Jesus. Joseph had but foretold the chief butler's enlargement, but Christ wrought out ours; he mediated with the King of Kings for us; yet we forget him, though often reminded of him, and though we have promised never to forget him. Thus ill do we requite Him, like foolish people and unwise.

1. And it came to pass after these things. We have already seen, that when Joseph was in bonds, God cared for him. For whence arose the relaxation afforded him, but from the divine favor? Therefore, God, before he opened the door for his servant’s deliverance, entered into the very prison to sustain him with his strength. But a far more illustrious benefit follows; for he is not only liberated from prison, but exalted to the highest degree of honor. In the meantime, the providence of God led the holy man through wonderful and most intricate paths. The butler and baker of the king are cast into the prison; Joseph expounds to them their dreams. Restoration to his office having been promised to the butler, some light of hope beams upon the holy captive; for the butler agreed, after he should have returned to his post, to become the advocate for Joseph’s pardon. But, again, that hope was speedily cut off, when the butler failed to speak a word to the king on behalf of the miserable captive. Joseph, therefore, seemed to himself to be buried in perpetual oblivion, until the Lord again suddenly rekindles the light which had been smothered, and almost extinguished. Thus, when he might have delivered the holy man directly from prison, he chose to lead him around by circuitous paths, the better to prove his patience, and to manifest, by the mode of his deliverance, that he has wonderful methods of working, hidden from our view. He does this that we may learn not to measure, by our own sense, the salvation which he has promised us; but that we may suffer ourselves to be turned hither or thither by his hand, until he shall have performed his work. By the butler and the baker we are not to understand any common person of each rank, but those who presided over the rest; for, soon afterwards, they are called eunuchs or nobles. Ridiculous is the fiction of the trifler Gerundensis, who, according to his manner, asserts that they were made eunuchs for the sake of infamy, because Pharaoh had been enraged against them. They were, in short, two of the chief men of the court. Moses now more clearly declares that the prison was under the authority of Potiphar. Whence we learn what I have before said, that his anger had been mitigated, since without his consent, the jailer could not have acted with such clemency towards Joseph. Even Moses ascribes such a measure of humanity to Potiphar, that he committed the butler and baker to the charge of Joseph. Unless, perhaps, a new successor had been then appointed in Potiphar’s place; which, however, is easily refuted from the context, because a little afterwards Moses says that the master of Joseph was the captain of the guard, (Genesis 40:3.) When Moses says they were kept in prison a season, some understand by the word, a whole year; but in my judgment they are mistaken; it rather denotes a long but uncertain time, as appears from other places.

5. And they dreamed a dream. What I have before alluded to respecting dreams must be recalled to memory; namely, that many frivolous things are presented to us, which pass away and are forgotten; Calvin’s words are: “Quae Transeunt per portam corneam.” — Vide Virgil. Aeneid. VI. In finem. This is an obviously mistaken allusion, arising probably from a lapse of memory in Calvin, or in the transcriber of his works. He should have said “portam eburnam.” The ancient mythologists distinguished true dreams from false, by representing the former as passing through the “horny gate,” (porta cornea,) the latter through the “ivory gate,” (porta eburna.) — Ed. some, however, have the force and significance of prophecy. Of this kind were these two dreams, by which God made known the hidden result of a future matter. For unless the mark of a celestial oracle had been engraven upon then, the butler and the baker would not have been in such consternation of mind. I acknowledge, indeed, that men are sometimes vehemently agitated by vain and rashly conceived dreams; yet their terror and anxiety gradually subsides; but God had fixed an arrow in the minds of the butler and the baker, which would not suffer them to rest; and by this means, each was rendered more attentive to the interpretation of his dream. Moses, therefore, expressly declares that it was a presage of something certain.

6. And Joseph came in unto them, in the morning. As I have lately said, we ought here to behold, with the eyes of faith, the wonderful providence of God. For, although the butler and baker are certainly informed of their own fate; yet this was not done so much out of regard to them, as in favor of Joseph; whom God designed, by this method, to make known to the king. Therefore, by a secret instinct he had rendered them sad and astonished, as if he would lead them by the hand to his servant Joseph. It is, however, to be observed, that by a new inspiration of the Spirit, the gift of prophecy, which he had not before possessed, was imparted to him in the prison. When he had previously dreamed himself, he remained, for a while, in suspense and doubt respecting the divine revelation; but now he is a certain interpreter to others. And though, when he was inquiring into the cause of their sadness, he perhaps did not think of dreams; yet, from the next verse it appears that he was conscious to himself of having received the gift of the Spirit; and, in this confidence, he exhorts them to relate the dreams, of which he was about to be the interpreter. Do not interpretations (he says) belong to God? Certainly he does not arrogantly transfer to himself what he acknowledges to be peculiar to God; but according to the means which his vocation supplied, he offers them his service. This must be noted, in order that no one may undesignedly usurp more to himself than he knows that God has granted him. For, on this account, Paul so diligently teaches that the gifts of the Spirit are variously distributed, (1 Corinthians 12:4,) and that God has assigned to each a certain post, in order that no one may act ambitiously, or intrude himself into another’s office; but rather that each should keep himself within the bounds of his own calling. Unless this degree of moderation shall prevail, all things will necessarily be thrown into confusion; because the truth of God will be distorted by the foolish temerity of many; peace and concord will be disturbed, and, in short, no good order will be maintained. Let us learn, therefore, that Joseph confidently promised an interpretation of the dreams, because he knew that he was furnished and adorned with this gift by God. The same remark applies to his interrogation respecting the dreams. For he does not attempt to proceed beyond what his own power authorized him to do: he does not, therefore, divine what they had dreamed, but confesses it was hidden from him. The method pursued by Daniel was different, for he was enabled, by a direct revelation, to state and interpret the dream which had entirely escaped the memory of the king of Babylon. (Daniel 2:28.) He, therefore, relying upon a larger measure of the Spirit, does not hesitate to profess that he can both divine and interpret dreams. But Joseph, to whom the half only of these gifts was imparted, keeps himself within legitimate bounds. Besides, he not only guards himself against presumption; but, by declaring that whatever he has received is from God, he ingenuously testifies that he has nothing from himself. He does not, therefore, boast of his own quickness or clear-sightedness, but wishes only to be known as the servant of God. Let those who excel, follow this rule; lest, by ascribing too much to themselves, (which commonly happens,) they obscure the grace of God. Moreover, this vanity is to be restrained, not only that God alone may be glorified, and may not be robbed of his right; but that prophets, and teachers, and all others who are indued with heavenly grace, may humbly submit themselves to the direction of the Spirit. What Moses says is also to be observed, that Joseph was concerned at the sadness of those who were with him in prison. For thus men become softened by their own afflictions, so that they do not despise others who are in misery; and, in this way, common sufferings generate sympathy. Wherefore it is not wonderful that God should exercise us with various sorrows; since nothing is more becoming than humanity towards our brethren, who, being weighed down with trials, lie under contempt. This humanity, however, must be learned by experience; because our innate ferocity is more and more inflated by prosperity.

12. The three branches are three days. Joseph does not here offer what he thought to be probable, like some ambiguous conjecturer; but asserts, by the revelation of the Spirit, the meaning of the dream. For why does he say, that by the three branches, three days rather than years are signified, unless because the Spirit of God had suggested it? Joseph, therefore, proceeds, by a special impulse above nature, to expound the dream; and by immediately commending himself to the butler, as if he was already restored, shows how certain and indubitable was the truth of his interpretation: as if he had said, “Be convinced that what thou hast heard of me has come from God.” Where also he shows how honorably he thinks of the oracles of God, seeing that he pronounces concerning the future effect with as much confidence as if it had already taken place. But it may be deemed absurd, that Joseph asks for a reward of his prophecy. I answer, that he did not speak as one who would set the gift of God to sale: but it came into his mind, that a method of deliverance was now set before him by God, which it was not lawful for him to reject. Indeed, I do not doubt that a hope of better fortune had been divinely imparted to him. For God, who, even from his childhood, had twice promised him dominion, did not leave him, amidst so many straits, entirely destitute of all consolation. Now this opportunity of seeking deliverance was offered to him by none but God. Wherefore, it is not surprising that Joseph should thus make use of it. With respect to the expression, Lift up thine head; it signifies to raise any one from a low and contemptible condition, to one of some reputation. Therefore, “Pharaoh will lift up thine head,” means, he will bring thee forth from the darkness of the prisons, or he will raise thee who art fallen, and restore thee to thy former rank. For I take the word to mean simply place or rank, and not basis Pro loco et ordine simpliciter accipio, non autem pro basi The passage needs explanation. The word ראשך, rendered “thy head,” might be rendered “thy nail,” and some writers have supposed that it should be so translated in this place. The reason given for such a rendering arises from a supposed custom among eastern monarchs of having a large white tablet, on which the name of each officer of state was inscribed, and a nail was placed in a hole opposite the name. When the officer offended, the nail was removed from its place, that is, from its basis or foundation, and the man’s distinction and character were lost. — Junis in Poli Synopsin. — Ed

14. Show kindness I pray thee unto me Fac quaeso mecum misericordiam. Although the expression show kindness is used among the Hebrews to describe the common exercise of humanity; there is yet no doubt that Joseph spoke simply as his own sad and afflicted condition suggested, for the purpose of inclining the mind of the butler to procure him help. He insists, however, chiefly on this, that he had been thrust into prison for no crime, in order that the butler might not refuse his assistance to an innocent man. For although they who are most wicked find patrons; yet commendation elicited by importunity, which rescues a wicked man from deserved punishment, is in itself an odious and infamous thing. It is, however, probable that Joseph explained his whole cause, so that he fully convinced the butler of his innocence.

16. When the chief baker saw “The chief baker, in his dream, carries the wicker baskets with various choice baker’s commodities on his head. Similar woven baskets, flat and open, for carrying grapes and other fruits, are found represented on the monuments. The art of baking was carried to a high degree of perfection among the Egyptians.” — Egypt and the Books of Moses, p. 27. — Ed. He does not care respecting the skill and fidelity of Joseph as an interpreter; but because Joseph had brought good and useful tidings to his companion, he also desires an interpretation, which he hopes will prove according to his mind. So, many, with ardor and alacrity, desire the word of God, not because they simply wish to be governed by the Lord, and to know what is right, but because they dream of mere enjoyment. When, however, the doctrine does not correspond with their wishes, they depart sorrowful and wounded. Now, although the explanation of the dream was about to prove unpleasant and severe; yet Joseph, by declaring, without ambiguity, what had been revealed unto him, executed with fidelity the office divinely committed to him. This freedom must be maintained by prophets and teachers, that they may not hesitate, by their teaching, to inflict a wound on those whom God has sentenced to death. All love to be flattered. Hence the majority of teachers, in desiring to yield to the corrupt wishes of the world, adulterate the word of God. Wherefore, no one is a sincere minister of God’s word, but he, who despising reproach, and being ready, as often as it may be necessary, to attack various offenses, will frame his method of teaching according to the command of God. Joseph would, indeed, have preferred to augur well concerning both; but since it is not in his power to give a prosperous fortune to any one, nothing remains for him but frankly to pronounce whatever he has received from the Lord. So, formerly, although the people chose for themselves prophets who would promise them abundance of wine and oil and corn, while they exclaimed loudly against the holy prophets, because they let fall nothing but threatening, (for these complaints are related in Micah,) yet it was the duty of the servants of the Lord, who had been sent to denounce vengeance, to proceed with severity, although they brought upon themselves hatred and danger.

19. Pharaoh shall lift up thy head from off thee. This phrase (in the original) is ambiguous without some addition; and may be taken in a good or a bad sense; just as we say, “With regard to any one,” or “With respect to him;” here the expression is added “from thee.” Yet there seems to be an allusion of this kind, as if Joseph had said, “Pharaoh will lift up thy head, that he may take it off.” Now, when Moses relates, that what Joseph had predicted happened to both of them, he proves by this sign that Joseph was a true prophet of God, as it is written in Jeremiah. (Jeremiah 28:9.) For that the prophets sometimes threatened punishments, which God abstained from inflicting, was done for this reason, because to such prophecies a condition was annexed. But when the Lord speaks positively by his servants, it is necessary that whatever he predicts should be confirmed by the result. Therefore, Moses expressly commends in Joseph, his confidence in the heavenly oracle. With regard to what Moses records, that Pharaoh celebrated his birthday by a great feast, we know that this custom has always been in use, not only among kings, but also among plebeian men. Nor is the custom to be condemned, if only men would keep the right end in view; namely, that of giving thanks unto God by whom they were created and brought up, and whom they have found, in innumerable ways, to be a beneficent Father. But such is the depravity of the world, that it greatly distorts those things which formerly were honestly instituted by their fathers, into contrary corruptions. Thus, by a vicious practice, it has become common for nearly all to abandon themselves to luxury and wantonness on their birthday. In short, they keep up the memory of God, as the Author of their life, in such a manner as if it were their set purpose to forget Him.

23. Yet did not the chief butler remember. This was the most severe trial of Joseph’s patience, as we have before intimated. For since he had obtained an advocate who, without trouble, was able to extricate him from prison, especially as the opportunity of doing so had been granted to him by God, he felt a certain assurance of deliverance, and earnestly waited for it every hour. But when he had remained to the end of the second year in suspense, not only did this hope vanish, but greater despair than ever rested upon his mind. Therefore, we are all taught, in his person, that nothing is more improper, than to prescribe the time in which God shall help us; since he purposely, for a long season, keeps his own people in anxious suspense, that, by this very experiment, they may truly know what it is to trust in Him. Besides, in this manner he designed openly to claim for himself the glory of Joseph’s liberation. For, if liberty had been granted to him through the entreaty of the butler, it would have been generally believed that this benefit was from man and not from God. Moreover, when Moses says, that the butler was forgetful of Joseph, let it be so understood, that he did not dare to make any mention of him, lest he should be subjected to reproach, or should be troublesome to the king himself. For it is common with courtiers perfidiously to betray the innocent, and to deliver them to be slain, rather than to offend those of whom they themselves are afraid.

CHAPTER 41.

Genesis 41:1-57

1. And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.

1. Verum fuit in fine duorum annorum dierum, Pharao somniavit, et ecce, stabat juxta flumen.

2. And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.

2. Ecce autem e flumine ascendebant septem vaccae pulchrae aspectu, et pingues carne, et pascebant in carecto.

3. And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river.

3. Et ecce, septem vaccae aliae ascendebant post eas e flumine, turpes aspectu, et tenues carne, et stabant juxta vaccas, quoe erant juxta ripam fluminis.

4. And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.

4. Et comederunt vaccae turpes aspectu, et tenues carne, septem vaccas pulchras aspectu et pingues: et expergefactus est Pharao.

5. And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.

5. Deinde dormivit, et somniavit secundo, et ecce, septem spicae ascendebant in culmo uno pingues et pulchrae.

6. And, behold, seven thin ears and blasted with the east wind sprung up after them.

6. Et ecce, septem spicae tenues, et arefactae Euro, oriebantur post eas.

7. And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.

7. Et deglutiverunt spicae tenues, septem spicas pingues et plenas: et expergefactus est Pharao, et ecce somnium.

8. And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.

8. Et fuit, mane consternatus est spiritus ejus: misit igitur, et vocavit omnes magos Aegypti, et omnes sapientes ejus, et narravit Pharao eis somnium suum, et non erat ex eis qui interpretaretur ipsi Pharaoni.

9. Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

9. Et loquutus est princeps pincernarum ad Pharaonem, dicendo, Peccata mea ego reduco in memoriam hodie.

10. Pharaoh was wroth with his servants, and put me in ward in the captain of the guard’s house, both me and the chief baker:

10. Pharao iratus est contra servos suos, et posuit me in custodiam domus principis satellitum, me et principem pistorum.

11. And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.

11. Et somniavimus somnium nocte eadem, ego et ipse: uterque secundum interpretationem somnii sui somniavimus.

12. And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.

12. Ibi autem erat nobiscum puer Hebraeus, servus principis satellitum, et narravimus ei, et interpretatus est nobis somnia nostra, utrique secundum somnium suum interpretatus est.

13. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.

13. Et fuit, quemadmodum interpretatus est nobis, sic fuit: me redire fecit ad locum meum, et ipsum suspendit.

14. Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh.

14. Tune misit Pharao, et arcessivit Joseph, et celeriter eduxerunt eum e carcere, et totondit se, et mutavit vestes suas, et vendit ad Pharaonem.

15. And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it.

15. Et dixit Pharao ad Joseph, Somnium somniavi, et qui illud interpretetur non est: ego autem audivi de to dici, quod audias somnium ad interpretandum illud.

16. And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

16. Et respondit Joseph ad Pharaonem, dicendo, Praeter me, Deus respondebit in pacem Pharaonis.

17. And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:

17. Tune loquutus est Pharao ad Joseph, Me somniante ecce, stabam juxta ripan fluminis.

18. And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:

18. Et ecce, e flumine ascendebant septem vaccae pingues carne, et pulchrae forma, et pascebant in carecto.

19. And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness:

19. Ecce vero septem vaccae aliae ascendebant post eas tenues, et turpes forma valde, et tenues carne: non vidi similes illis in tota terra Aegypti in turpitudine.

20. And the lean and the ill favoured kine did eat up the first seven fat kine:

20. Et comederunt vaccae tenues et turpes, septem vaccas priores pingues.

21. 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. So I awoke.

21. Et venerunt ad interiora earum, et non est cognitum quod venissent ad interiora earum: et aspectus earum turpis, quemadmodum in principio: et expergefactus sum.

22. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

22. Vidi praeterea dum somniarem, et ecce, septem spicae ascendebant in culmo uno plenae et pulchrae.

23. And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:

23. Et ecce item septem spicae parvae et tenues, percussae Euro germinabant post eas.

24. And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.

24. Et deglutiverunt spicae tenues, septem spicas pulchras. Et dixi ad magos, et non fuit qui indicaret mihi.

25. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.

25. Et dixit Joseph ad Pharaonem, Somnium Pharaonis unum est: quae Deus facit, indicavit Pharaoni.

26. The seven good kine are seven years; and the seven good ears are seven years: the dream is one.

26. Septem vaccae pulchrae, septum anni sunt, et septem spicae pulchrae, septem anni sunt: somnium idem est.

27. And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine.

27. Et septem vaccae vacuae et turpes, ascendentes post eas, septem anni sunt: et septem spicae vacuae arefactae Euro, erunt septem anni famis.

28. This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh.

28. Hoc est verbum quod liquutus sum ad Pharaonem, guod Deus facit, videre fecit Pharaonem.

29. Behold, there come seven years of great plenty throughout all the land of Egypt:

29. Ecce, septem anni veniunt abundantiae magnae in omni terra Aegypti.

30. And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;

30. Et surgent septem anni famis post eos: et erit in oblivione omnis abundantia in terra Aegypti, et consumet fames terram.

31. And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous.

31. Nec cognoscetur abundantia in terra, propter famem ipsam se quentem, quia gravis erit valde.

32. And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

32. Propterea vero iteratum est somnium ipsi Pharaoni duabus vicibus, quia firma est res a Deo, et festinat Deus facere eam.

33. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.

33. Nune igitur provideat Pharaovirum prudentem, et sapientem, et constituant illum super terram Aegypti.

34. Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.

34. Faciat Pharao, et praeficiat praefectos super terram, et quintam partem sumat a terra Aegypti in septem annis abundantiae.

35. And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.

35. Et congregent totam annonam horum annorum bonorum qui venient, congregent, inquam, frumentum sub manu Pharaonis, cibum in urbibus, et servent.

36. And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.

36. Et erit cibus in depositum pro terra, pro septem annis famis qui erunt in terra Aegypti: ita non succidetur terra propter famem.

37. And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

37. Placuit sermo in oculis Pharaonis, et in oculis omnium servorum ejus.

38. And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?

38. Et dixit Pharao ad servos suos, Num inveniemus talem virum, in quo Spiritus Dei?

39. And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art:

39. Dixit ergo Pharao ad Joseph, Postquam cognoscere fecit Deus to totum hoc, non est intelligens et sapiens sicut tu.

40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.

40. Tu eris super domum meam, et ad os tuum osculabitur omnis populus meus: tantum solio major ero to.

41. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.

41. Itaque dixit Pharao ad Joseph, Vide, posui to super totam terram Aegypti.

42. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

42. Et removit Pharao annulum suum e manu sua, posuitque illum in manu Joseph: et indui fecit eum vestibus byssinis, et posuit torquem aureum in collo ejus.

43. And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.

43. Et equitare fecit eum in curru secundi, qui erat apud se, clamabantque ante eum, Albrech, (id est, pater tener,) et constituit cum super universam terram Aegypti

44. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

44. Dixit ergo Pharao ad Joseph, Ego Pharao, et sine, to non levabit quisquam manum suam et pedem suum in tota terra Aegypti.

45. And Pharaoh called Joseph’s name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.

45. Et vocavit Pharao nomen Joseph, Saphenath — Paneah, (id est, vir cui abscondita revelata sunt, vel, absconditorum expositor,) et dedit ei Asenath filiam Poti — pherah principis On in uxorem, et egressus est Joseph super terram Aegypti.

46. And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

46. Joseph vero erat vir triginta annorum, quando stetit coram Pharaone rege Aegypti: et egressus est Joseph a facie Pharaonis, et transivit per totam terram Aegypti.

47. And in the seven plenteous years the earth brought forth by handfuls.

47. Et protulit terra septem annis saturitatis ad collectiones.

48. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same.

48. Et congregavit de universis cibis septem annorum, qui fuerunt in terra Aegypti, et posuit cibum in urbibus: cibum agri civitatis, qui erat in circuitu ejus, posuit in medio ejus.

49. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number.

49. Congregavit itaque Joseph frumentum, tanquam arenam maris multum valde, adeo ut cessaverit numerari, quia non erat numerus.

50. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him.

50. Porro ipsi Joseph nati sunt duo filii antequam veniret annus famis, quos peperit ei Asenath filia Poti — pherah principis On.

51. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father’s house.

51. Et vocavit Joseph nomen primogeniti, Menasseh: quia dixit, Oblivisci fecit me Deus omnis laboris mei, et omnis domus patris mei.

52. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.

52. Nomen autem secundi vocavit Ephraim: quia dixit, crescere fecit me Deus in terra afflictionbis meae.

53. And the seven years of plenteousness, that was in the land of Egypt, were ended.

53. Et finit sunt septem anni saturitatis, quae fuit in terra Aegypti.

54. And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread.

54. Inceperunt vero septem anni famis venire, quemadmodum dixerat Joseph, fuitque fames in omnibus terris: at in tota terra Aegypti erat panis.

55. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do.

55. Postea esuriit tota terra Aegypti, et clamavit populus ad Pharaonem pro pane: et dixit Pharao omnibus Aegyptiis, Ite ad Joseph, quod dixerit vobis, facietis.

56. And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt.

56. Et fames erat in omni superficie terrae: et aperuit Joseph omnia horrea, in quibus erant frumenta, et vendidit Aegyptiis: et invaluit fames in terra Aegypti.

57. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.

57. Et omnes habitatores terrae venerunt in Aegyptum, ut emerent a Joseph: quia invaluerat fames in omni terra.

CHAPTER 40

Ge 40:1-8. Two State Prisoners.

1. the butler--not only the cup-bearer, but overseer of the royal vineyards, as well as the cellars; having, probably, some hundreds of people under him.

baker--or cook, had the superintendence of every thing relating to the providing and preparing of meats for the royal table. Both officers, especially the former, were, in ancient Egypt, always persons of great rank and importance; and from the confidential nature of their employment, as well as their access to the royal presence, they were generally the highest nobles or princes of the blood.

3. Pharaoh put them in ward, &c.--Whatever was their crime, they were committed, until their case could be investigated, to the custody of the captain of the guard, that is, Potiphar, in an outer part of whose house the royal prison was situated.

4. The captain of the guard charged Joseph with them--not the keeper, though he was most favorably disposed; but Potiphar himself, who, it would seem, was by this time satisfied of the perfect innocence of the young Hebrew; though, probably, to prevent the exposure of his family, he deemed it prudent to detain him in confinement (see Psa 37:5).

They continued a season in ward--literally, "days," how long, is uncertain; but as they were called to account on the king's birthday, it has been supposed that their offense had been committed on the preceding anniversary [Calvin].

5-8. they dreamed a dream--Joseph, influenced by the spirit of true religion, could feel for others (Ec 4:1; Ro 12:15; Php 2:4). Observing them one day extremely depressed, he inquired the cause of their melancholy; and being informed it was owing to a dream they had respectively dreamed during the previous night, after piously directing them to God (Da 2:30; Is 26:10), he volunteered to aid them, through the divine help, in discovering the import of their vision. The influence of Providence must be seen in the remarkable fact of both officers dreaming such dreams in one night. He moves the spirits of men.

Ge 40:9-15. The Butler's Dream.

9-11. In my dream, behold, a vine was before me--The visionary scene described seems to represent the king as taking exercise and attended by his butler, who gave him a cooling draught. On all occasions, the kings of ancient Egypt were required to practice temperance in the use of wine [Wilkinson]; but in this scene, it is a prepared beverage he is drinking, probably the sherbet of the present day. Everything was done in the king's presence--the cup was washed, the juice of the grapes pressed into it; and it was then handed to him--not grasped; but lightly resting on the tips of the fingers.

12-15. Joseph said, ... This is the interpretation--Speaking as an inspired interpreter, he told the butler that within three days he would be restored to all the honors and privileges of his office; and while making that joyful announcement, he earnestly bespoke the officer's influence for his own liberation. Nothing has hitherto met us in the record indicative of Joseph's feelings; but this earnest appeal reveals a sadness and impatient longing for release, which not all his piety and faith in God could dispel.

Ge 40:16-23. The Baker's Dream.

16. I had three white baskets--The circumstances mentioned exactly describe his duties, which, notwithstanding numerous assistants, he performed with his own hands.

white--literally, "full of holes"; that is, wicker baskets. The meats were carried to table upon the head in three baskets, one piled upon the other; and in the uppermost, the bakemeats. And in crossing the open courts, from the kitchen to the dining rooms, the removal of the viands by a vulture, eagle, ibis, or other rapacious bird, was a frequent occurrence in the palaces of Egypt, as it is an everyday incident in the hot countries of the East still. The risk from these carnivorous birds was the greater in the cities of Egypt, where being held sacred, it was unlawful to destroy them; and they swarmed in such numbers as to be a great annoyance to the people.

18-19. Joseph answered and said, This is the interpretation--The purport was that in three days his execution should be ordered. The language of Joseph describes minutely one form of capital punishment that prevailed in Egypt; namely, that the criminal was decapitated and then his headless body gibbeted on a tree by the highway till it was gradually devoured by the ravenous birds.

20-22. it came to pass the third day, which was Pharaoh's birthday--This was a holiday season, celebrated at court with great magnificence and honored by a free pardon to prisoners. Accordingly, the issue happened to the butler and baker, as Joseph had foretold. Doubtless, he felt it painful to communicate such dismal tidings to the baker; but he could not help announcing what God had revealed to him; and it was for the honor of the true God that he should speak plainly.

23. yet did not the chief butler remember Joseph--This was human nature. How prone are men to forget and neglect in prosperity, those who have been their companions in adversity (Am 6:6)! But although reflecting no credit on the butler, it was wisely ordered in the providence of God that he should forget him. The divine purposes required that Joseph should obtain his deliverance in another way, and by other means.

The butler - משקה mashkeh, the same as saky among the Arabians and Persians, and signifying a cup-bearer.

Baker - אפה opheh; rather cook, confectioner, or the like.

Had offended - They had probably been accused of attempting to take away the king's life, one by poisoning his drink, the other by poisoning his bread or confectionaries.

Where Joseph was bound - The place in which Joseph was now confined; this is what is implied in being bound; for, without doubt, he had his personal liberty. As the butler and. the baker were state criminals they were put in the same prison with Joseph, which we learn from the preceding chapter, Gen 39:20, was the king's prison. All the officers in the employment of the ancient kings of Egypt were, according to Diodorus Siculus, taken from the most illustrious families of the priesthood in the country; no slave or common person being ever permitted to serve in the presence of the king. As these persons, therefore, were of the most noble families, it is natural to expect they would be put, when accused, into the state prison.

They continued a season - ימים yamim, literally days; how long we cannot tell. But many suppose the word signifies a complete year; and as Pharaoh called them to an account on his birthday, Gen 40:20, Calmet supposes they had offended on the preceding birthday, and thus had been one whole year in prison.

Each man according to the interpretation - Not like dreams in general, the disordered workings of the mind, the consequence of disease or repletion; these were dreams that had an interpretation, that is, that were prophetic.

They were sad - They concluded that their dreams portended something of great importance, but they could not tell what.

There is no interpreter - They either had access to none, or those to whom they applied could give them no consistent, satisfactory meaning.

Do not interpretations belong to God? - God alone, the Supreme Being, knows what is in futurity; and if he have sent a significant dream, he alone can give the solution.

And I took the grapes and pressed them into Pharaoh's cup - From this we find that wine anciently was the mere expressed juice of the grape, without fermentation. The saky, or cup-bearer, took the bunch, pressed the juice into the cup, and instantly delivered it into the hands of his master. This was anciently the יין yain of the Hebrews, the οινος of the Greeks, and the mustum of the ancient Latins.

The three branches are three days - That is, The three branches signify three days; so, this Is my body, that is, this bread signifies or represents my body; this cup is my blood, Represents my blood; a form of speech frequently used in the sacred writings, for the Hebrew has no proper word by which our terms signifies, represents, etc., are expressed; therefore it says such a thing Is, for represents, points out, etc. And because several of our ancestors would understand such words in their true, genuine, critical, and sole meaning, Queen Mary, Bishops Gardiner, Bonner, and the rest of that demoniacal crew, reduced them to ashes in Smithfield and elsewhere!

Make mention of me unto Pharaoh - One would have supposed that the very circumstance of his restoration, according to the prediction of Joseph, would have almost necessarily prevented him from forgetting so extraordinary a person. But what have mere courtiers to do either with gratitude or kindness?

For indeed I was stolen - גנב גנבתי gunnob gunnobti, stolen, I have been stolen - most assuredly I was stolen; and here also have I done nothing. These were simple assertions, into the proof of which he was ready to enter if called on.

Lift up thy head from off thee - Thus we find that beheading, hanging, and gibbeting, were modes of punishment among the ancient Egyptians; but the criminal was beheaded before he was hanged, and then either hanged on hooks, or by the hands. See Lam 5:12.

Pharaoh's birthday - The distinguishing a birthday by a feast appears from this place to have been a very ancient custom. It probably had its origin from a correct notion of the immortality of the soul, as the commencement of life must appear of great consequence to that person who believed he was to live for ever. St. Matthew (Mat 14:6) mentions Herod's keeping his birthday; and examples of this kind are frequent to the present time in most nations.

Lifted up the head of the chief butler, etc. - By lifting up the head, probably no more is meant than bringing them to trial, tantamount to what was done by Jezebel and the nobles of Israel to Naboth: Set Naboth on high among the people; and set two men, sons of Belial, to bear witness against him, etc.; 1Kgs 21:9, etc. The issue of the trial was, the baker alone was found guilty and hanged; and the butler, being acquitted, was restored to his office.

Yet did not the chief butler remember Joseph - Had he mentioned the circumstance to Pharaoh, there is no doubt that Joseph's case would have been examined into, and he would in consequence have been restored to his liberty; but, owing to the ingratitude of the chief butler, he was left two years longer in prison.

Many commentators have seen in every circumstance in the history of Joseph a parallel between him and our blessed Lord. So, "Joseph in prison represents Christ in the custody of the Jews; the chief butler and the chief baker represent the two thieves which were crucified with our Lord; and as one thief was pardoned, and the other left to perish, so the chief butler was restored to his office, and the chief baker hanged." I believe God never designed such parallels; and I am astonished to find comparatively grave and judicious men trifling in this way, and forcing the features of truth into the most distorted anamorphosis, so that even her friends blush to acknowledge her. This is not a light matter; we should beware how we attribute designs to God that he never had, and employ the Holy Spirit in forming trifling and unimportant similitudes. Of plain, direct truth we shall find as much in the sacred writings as we can receive and comprehend; let us not therefore hew out unto ourselves broken cisterns that can hold no water. Interpretations of this kind only tend to render the sacred writings uncertain; to expose to ridicule all the solemn types and figures which it really contains; and to furnish pretexts to infidels and irreligious people to scoff at all spirituality, and lead them to reject the word of God entirely, as incapable of being interpreted on any fixed or rational plan. The mischief done by this system is really incalculable. See the observations on Genesis 37 (note).

We should not have had this story of Pharaoh's butler and baker recorded in scripture, if it had not been serviceable to Joseph's preferment. The world stands for the sake of the church, and is governed for its good. Observe, [1.] Two of the great officers of Pharaoh's court having offended the king are committed to prison. Note, High places are slippery places; nothing more uncertain than the favour of princes. Those that make God's favour their happiness, and his service their business, will find him a better master than Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are concerning the offence of these servants of Pharaoh; some make it no less than an attempt to take away his life; others no more but the casual lighting of a fly into his cup, and a little sand in his bread: whatever it was, Providence, by this means, brought them into the prison where Joseph was.

The captain of the guard, which was Potiphar, charged Joseph with them - Which intimates that he began now to be reconciled to him.

They were sad - It was not the prison that made them sad; they were pretty well used to that, but the dream. God has more ways than one to sadden the spirits of those that are to be made sad. Those sinners that are hardy enough under outward trouble, yet God can find a way to trouble them, and take off their wheels, by wounding their spirits, and laying a load upon them.

Do not interpretations belong to God? - He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. And if interpretations belong to God, he is a free agent, and may communicate the power to whom he pleases, therefore tell me your dreams.

Think on me, when it shall be well with thee - Though the respect paid to Joseph, made the prison as easy to him as a prison could be, yet none can blame him to be desirous of liberty. See what a modest representation he makes of his own case. He doth not reflect upon his brethren that sold him, only saith, I was stolen out of the land of the Hebrews. Nor doth he reflect on the wrong done him in this imprisonment by his mistress that was his persecutor, and his master that was his judge, but mildly avers his own innocency. Here have I done nothing that they should put me into the dungeon - When we are called to vindicate ourselves, we should carefully avoid as much as may be speaking ill of others. Let us be content to prove ourselves innocent, and not fond of upbraiding others with their guilt.

He lifted up the head of these two prisoners - That is, arraigned and tried them; and he restored the chief butler, and hanged the chief baker.

3 And he put them in ward in the house of the Captain of the guard , into the prison, where Joseph was bound .

To wit Potiphar, Gen. 37. 36. who being informed by his underkeeper of Iosephs great care and faithfulness began to have a better opinion of him, though for his own quiet and his Wives reputation he left him still in the prison.

Was a Prisoner, as that word is used, Isa, 22. 3. For Ioseph, being now made Governour of the Prisoners, was doubtless freed from his bonds: Or, had been bound, and that with Irons in a cruel manner, Psal. 105. 18.

4 And the captain of the guard charged Joseph with them, and he served them, and they continued a season in ward.

Heb. Days, i. e. either many days, or a year, as that word sometimes signifies, See Gen. 24. 55.

5 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream , the Butler and the Baker of the King of Egypt, which were bound in the prison.

(i. e.) Not a vain and idle dream, but one that had in it a signification of future things, and needed interpretation, and the several dreams were proper and agreeable to the several events which befell them, and to the several interpretations which Ioseph put upon them, the dream and interpretation did fitly answer one to the other.

6 And Joseph came in unto them in the morning, and looked upon them, and behold, they were sad .

Perplexed and terrified both because they perceived the dream was extraordinary and sent from God, compare Gen. 41. 8. Dan. 2. 1. Matth. 27. 19. and because they understood not the meaning of it.

8 And they said unto him, we have dreamed a dream, and there is no interpreter of it . And Joseph said unto them, Do not interpretations belong to God ? tell me them, I pray you.

To wit, with us, or to whom we can now resort; for otherwise there were many in Egypt of that profession, chap. 41. 8.

In vain do you expect such things from your wisemen, for it is onely that God who sends these dreams that can interpret them, and to him you should seek for it.

Who am the servant of the true God, who useth to communicate his secrets to his people, and who, I doubt not, will he[illegible: 1+ letters]r my prayers for this mercy. This he spoke by special direction and instinct from God, who had given this gift to him.

Marginal references: See chap. 41. 16. Dan. 2. 11, 28.

12 And Joseph said unto him. This is the interpretation of it, the three branches are , three dayes.

(i. e.) Signifie. So that word is oft used, as ver. 18. and 41. 26, 27. Dan. 2. 38. and 4. 22. Matth. 13. 19, 38▪ and 26. 26, 28. Luk. 8. 11. 1 Cor. 10. 4. And indeed there is no proper Hebrew word which answers to signifie.

13 Yet within three dayes shall Pharaoh lift up thine head , and restore thee unto thy place, and thou shalt deliver Pharaohs cup into his hand, after the former manner when thou wast his Butler.

(i. e.) Advance thee to thy former dignity. So that phrase is used 2 King. 25. 27. Psal. 110. 7. Or, r[illegible: 1+ letters]kon thy [illegible: 1+ letters]ead, i. e. thy name or thy person, to wi[illegible: 1+ letters], among his servants, which is added ver. 20. According to the custom, which was this; At set times Governours of Families used to take an account of their servants, and to have the names of their servants read to them, and they either lest them in the catalogue or put any of them out, as they saw fit, and in[illegible: 1+ letters]licted such further punishments upon any of them as they deserved. This seems the truer interpretation, because it is said that Pharaoh lifted up the head of his Butler, and o[illegible: 1+ letters] his Baker, ver. 20. and therefore the phrase must be so expounded as to agree equally to both.

Marginal references: O[illegible: 1+ letters], [illegible: 1 word] th[illegible: 1+ letters].

14 But think on me, when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house .

Though he patiently endures his prison, yet he prudently useth all lawful means to get his freedom.

Marginal references: Heb. remember me with thee.

15 For indeed I was stollen away out of the land of the Hebrews , and here also have I done nothing , that they should put me into the dungeon.

Taken away by force and fraud without my own or Fathers consent.

Out of the land of Canaan, which he might call the Land of Hebrews, either because they now [illegible: 1+ letters]welt in it, or by way of protestation of their right and claim to it by Gods gift. Or rather thus, out of that part of Canaan where the Hebrews dwell: For the word Land is not onely spoken of whole Countries, as of the whole Land of Canaan, but of any parts or parcels thereof, as Gen. 13. 6. and 22. 2. and 23. 15. and 34. 1.

Observe, that Ioseph doth not accuse either his brethren or his mistress, but onely asserts his own innocency, which was necessary for his deliverance.

16 When the chief Baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and behold, I had three white baskets on my head.

So called from the colour either of the baskets, which were made of pilled and so white twigs, or of the things contained in them as white bread, &c.

Marginal references: Or, full of [illegible: 1 word].

19 Yet within three days shall Pharaoh lift up thy head from off thee: and shall hang thee on a tree, and the birds shall eat thy flesh from off thee.

This clause is industriously added here to the former phrase, to shew that it was now meant in another sense, He shall indeed lift up thy head, as well as the chief Bakers, but in another manner, not for thee, but from thee, or so as to take away thy head or thy Life (which eminently consists and appears in the head) from thee.

Marginal references: Or, reckon thee, and take thy office from thee.

20 And it came to pass the third day which was Pharaohs birth-day , that he made a feast unto all his servants: and he lifted up the head of the chief Butler, and of the chief Baker among his servants.

Which by persons of eminency then was and since hath usually been celebrated with feasting and rejoycing.

Marginal references: Mark 6. 21; Or, reckoned.

23 Yet did not the chief Butler remember Joseph, but forgat him .

(i. e.) Neglected him and his desire, as men in Scripture are oft said to forget God when they do not remember him so as to love and obey him. as Psal. 106. 13, 21. Hos. 2. 13.

Gen 40:1-4

The head cup-bearer and head baker had committed crimes against the king of Egypt, and were imprisoned in “the prison of the house of the captain of the trabantes, the prison where Joseph himself was confined;” the state-prison, according to Eastern custom, forming part of the same building as the dwelling-house of the chief of the executioners. From a regard to the exalted position of these two prisoners, Potiphar ordered Joseph to wait upon them, not to keep watch over them; for את פּקד does not mean to appoint as guard, but to place by the side of a person.

Gen 40:5-7

After some time (“days,” Gen 40:4, as in Gen 4:3), and on the same night, these two prisoners had each a peculiar dream, “each one according to the interpretation of his dream;” i.e., each one had a dream corresponding to the interpretation which specially applied to him. On account of these dreams, which seemed to them to have some bearing upon their fate, and, as the issue proved, were really true omens of it, Joseph found them the next morning looking anxious, and asked them the reason of the trouble which was depicted upon their countenances.

Gen 40:8

On their replying that they had dreamed, and there was no one to interpret the dream, Joseph reminded them first of all that “interpretations are God's,” come from God, are His gift; at the same time he bade them tell him their dreams, from a consciousness, no doubt, that he was endowed with this divine gift.

Gen 40:9-11

The cup-bearer gave this account: “In my dream, behold there was a vine before me, and on the vine three branches; and it was as though blossoming, it shot forth its blossom (נצּהּ either from the hapax l. נץ = נצּה, or from נצּה with the fem. termination resolved into the 3 pers. suff.: Ewald, §257 d), its clusters ripened into grapes. And Pharaoh’s cup was in my hand; and I took the grapes and pressed them into Pharaoh’s cup, and gave the cup into Pharaoh’s hand.” In this dream the office and duty of the royal cup-bearer were represented in an unmistakeable manner, though the particular details must not be so forced as to lead to the conclusion, that the kings of ancient Egypt drank only the fresh juice of the grape, and not fermented wine as well. The cultivation of the vine, and the making and drinking of wine, among the Egyptians, are established beyond question by ancient testimony and the earliest monuments, notwithstanding the statement of Herodotus (2, 77) to the contrary (see Hengstenberg, Egypt and the Books of Moses, pp. 13ff.).

Gen 40:12-15

Joseph then gave this interpretation: The three branches were three days, in which time Pharaoh would restore him to his post again (“lift up his head,” i.e., raise him from his degradation, send and fetch him from prison, 2Ki 25:27). And he added this request (Gen 40:14): “Only think of me, as it goes well with thee, and show favour to me...for I was stolen (i.e., carried away secretly and by force; I did not abscond because of any crime) out of the land of the Hebrews (the land where the Ibrim live); and here also I have done nothing (committed no crime) for which they should put me into the hole.” בּור: the cell, applied to a prison as a miserable hole, because often dry cess-pools were used as prisons.

Gen 40:16-19

Encouraged by this favourable interpretation, the chief baker also told his dream: “I too,...in my dream: behold, baskets of white bread upon my head, and in the top basket all kinds of food for Pharaoh, pastry; and the birds ate it out of the basket from my head.” In this dream, the carrying of the baskets upon the head is thoroughly Egyptian; for, according to Herod. 2, 35, the men in Egypt carry burdens upon the head, the women upon the shoulders. And, according to the monuments, the variety of confectionary was very extensive (cf. Hengst. p. 27). In the opening words, “I too,” the baker points to the resemblance between his dream and the cup-bearer's. The resemblance was not confined to the sameness of the numbers-three baskets of white bread, and three branches of the vine-but was also seen in the fact that his official duty at the court was represented in the dream. But instead of Pharaoh taking the bread from his hand, the birds of heaven ate it out of the basket upon his head. And Joseph gave this interpretation: “The three baskets signify three days: within that time Pharaoh will take away thy head from thee (“lift up thy head,” as in Gen 40:13, but with מעליך “away from thee,” i.e., behead thee), and hang thee on the stake (thy body after execution; vid., Deu 21:22-23), and the birds will eat thy flesh from off thee.” However simple and close this interpretation of the two dreams may appear, the exact accordance with the fulfilment was a miracle wrought by God, and showed that as the dreams originated in the instigation of God, the interpretation was His inspiration also.

Gen 40:20-22

Joseph’s interpretations were fulfilled three days afterwards, on the king’s birth-day. הלּדת יום: the day of being born; the inf. Hoph. is construed as a passive with the accus. obj., as in Gen 4:18, etc. Pharaoh gave his servants a feast, and lifted up the heads of both the prisoners, but in very different ways. The cup-bearer was pardoned, and reinstated in his office; the baker, on the other hand, was executed.

Gen 40:23

But the former forgot Joseph in his prosperity, and did nothing to procure his liberation.

The History of Joseph. (b. c. 1717.)

1 And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt. 2 And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. 3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound. 4 And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.

We should not have had this story of Pharaoh's butler and baker recorded in scripture if it had not been serviceable to Joseph's preferment. The world stands for the sake of the church, and is governed for its good. Observe, 1. Two of the great officers of Pharaoh's court, having offended the king, are committed to prison. Note, High places are slippery places; nothing more uncertain than the favour of princes. Those that make God's favour their happiness, and his service their business, will find him a better Master than Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are concerning the offence of these servants of Pharaoh; some make it no less than an attempt to take away his life, others no more than the casual lighting of a fly into his cup and a little sand into his bread. Whatever it was, Providence by this means brought them into the prison where Joseph was. 2. The captain of the guard himself, who was Potiphar, charged Joseph with them (v. 4), which intimates that he began now to be reconciled to him, and perhaps to be convinced of his innocence, though he durst not release him for fear of disobliging his wife. John Baptist must lose his head, to please Herodias.

5 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison. 6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. 7 And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day? 8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you. 9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me; 10 And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes: 11 And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand. 12 And Joseph said unto him, This is the interpretation of it: The three branches are three days: 13 Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler. 14 But think on me when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house: 15 For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon. 16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head: 17 And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head. 18 And Joseph answered and said, This is the interpretation thereof: The three baskets are three days: 19 Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.

Observe, I. The special providence of God, which filled the heads of these two prisoners with unusual dreams, such as made extraordinary impressions upon them, and carried with them evidences of a divine origin, both in one night. Note, God has immediate access to the spirits of men, which he can make serviceable to his own purposes whenever he pleases, quite beyond the intention of those concerned. To him all hearts are open, and anciently he spoke not only to his own people, but to others, in dreams, Job xxxiii. 15. Things to come were thus foretold, but very obscurely.

II. The impression which was made upon these prisoners by their dreams (v. 6): They were sad. It was not the prison that made them sad (they were pretty well used to that, and perhaps lived jovially there), but the dream. Note, God has more ways than one to sadden the spirits of those that are to be made sad. Those sinners that are hardy enough under outward troubles, and will not yield to them, yet God can find out a way to punish; he can take off their wheels, by wounding their spirits, and laying loads upon them.

III. Joseph's great tenderness and compassion towards them. He enquired with concern, Wherefore look you so sadly to-day? v. 7. Joseph was their keeper, and in that office he was mild. Note, It becomes us to take cognizance of the sorrows even of those that are under our check. Joseph was their companion in tribulation, he was now a prisoner with them, and had been a dreamer too. Note, Communion in sufferings helps to work compassion towards those that do suffer. Let us learn hence, 1. To concern ourselves in the sorrows and troubles of others, and to enquire into the reason of the sadness of our brethren's countenances; we should be often considering the tears of the oppressed, Eccl. iv. 1. It is some relief to those that are in trouble to be taken notice of. 2. To enquire into the causes of our own sorrow, "Wherefore do I look so sadly? Is there a reason? Is it a good reason? Is there not a reason for comfort sufficient to balance it, whatever it is? Why art thou cast down, O my soul?"

IV. The dreams themselves, and the interpretation of them. That which troubled these prisoners was that being confined they could not have recourse to the diviners of Egypt who pretended to interpret dreams: There is no interpreter here in the prison, v. 8. Note, There are interpreters which those that are in prison and sorrow should wish to have with them, to instruct them in the meaning and design of Providence (Elihu alludes to such, when he says, If there be an interpreter, one among a thousand, to show unto man his uprightness, Job xxxiii. 23, 24), interpreters to guide their consciences, not to satisfy their curiosity. Joseph hereupon directed them which way to look: Do not interpretations belong to God? He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. Note, It is God's prerogative to foretel things to come, Isa. xlvi. 10. He must therefore have the praise of all the gifts of foresight which men have, ordinary or extraordinary. Joseph premises a caveat against his own praise, and is careful to transmit the glory to God, as Daniel, ch. ii. 30. Joseph suggests, "If interpretations belong to God, he is a free agent, and may communicate the power to whom he pleases, and therefore tell me your dreams." Now, 1. The chief butler's dream was a happy presage of his enlargement, and re-advancement, within three days; and so Joseph explained it to him, v. 12, 13. Probably it had been usual with him to press the full-ripe grapes immediately into Pharaoh's cup, the simplicity of that age not being acquainted with the modern arts of making the wine fine. Observe, Joseph foretold the chief butler's deliverance, but he did not foresee his own. He had long before dreamt of his own honour, and the obeisance which his brethren should do to him, with the remembrance of which he must now support himself, without any new or fresh discoveries. The visions that are for the comfort of God's saints are for a great while to come, and relate to things that are very far off, while the foresights of others, like this recorded there, look but three days before them. 2. The chief baker's dream portended his ignominious death, v. 18, 19. The happy interpretation of the other's dream encouraged him to relate his. Thus hypocrites, when they hear good things promised to good Christians, would put in for a share, though they have no part nor lot in the matter. It was not Joseph's fault that he brought him no better tidings. Ministers are but interpreters, they cannot make the thing otherwise than it is; if therefore they deal faithfully, and their message prove unpleasing, it is not their fault. Bad dreams cannot expect a good interpretation.

V. The improvement Joseph made of this opportunity to get a friend at court, v. 14, 15. He modestly bespoke the favour of the chief butler, whose preferment he foretold: But think of me when it shall be well with thee. Though the respect paid to Joseph made the prison as easy to him as a prison could be, yet none can blame him for being desirous of liberty. See here, 1. What a modest representation he makes of his own case, v. 15. He does not reflect upon his brethren that sold him; he only says, I was stolen out of the land of the Hebrews, that is, unjustly sent thence, no matter where the fault was. Nor does he reflect on the wrong done him in this imprisonment by his mistress that was his prosecutrix, and his master that was his judge; but mildly avers his own innocence: Here have I done nothing that they should put me into the dungeon. Note, When we are called to vindicate ourselves we should carefully avoid, as much as may be, speaking ill of others. Let us be content to prove ourselves innocent, and not be fond of upbraiding others with their guilt. 2. What a modest request he makes to the chief butler: "Only, think of me. Pray do me a kindness, if it lie in your way." And his particular petition is, Bring me out of this house. He does not say, "Bring me into Pharaoh's house, get me a place at court." No, he begs for enlargement, not preferment. Note, Providence sometimes designs the greatest honours for those that least covet or expect them.

20 And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants. 21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand: 22 But he hanged the chief baker: as Joseph had interpreted to them. 23 Yet did not the chief butler remember Joseph, but forgat him.

Here is, 1. The verifying of Joseph's interpretation of the dreams, on the very day prefixed. The chief butler and baker were both advanced, one to his office, the other to the gallows, and both at the three days' end. Note, Very great changes, both for the better and for the worse, often happen in a very little time, so sudden are the revolutions of the wheel of nature. The occasion of giving judgment severally upon their case was the solemnizing of Pharaoh's birth-day, on which, all his servants being obliged by custom to attend him, these two came to be enquired after, and the cause of their commitment looked into. The solemnizing of the birth-day of princes has been an ancient piece of respect done them; and if it be not abused, as Jeroboam's was (Hos. vii. 5), and Herod's (Mark vi. 21), is a usage innocent enough: and we may all profitably take notice of our birth-days, with thankfulness for the mercies of our birth, sorrow for the sinfulness of it, and an expectation of the day of our death as better than the day of our birth. On Pharaoh's birth-day he lifted up the head of these two prisoners, that is, arraigned and tried them (when Naboth was tried he was set on high among the people, 1 Kings xxi. 9), and he restored the chief butler, and hanged the chief baker. If the butler was innocent and the baker guilty, we must own the equity of Providence in clearing up the innocency of the innocent, and making the sin of the guilty to find him out. If both were either equally innocent or equally guilty, it is an instance of the arbitrariness of such great princes as pride themselves in that power which Nebuchadnezzar set up for (Dan. v. 19, whom he would he slew, and whom he would he kept alive), forgetting that there is a higher than they, to whom they are accountable. 2. The disappointing of Joseph's expectation from the chief butler: He remembered not Joseph, but forgot him, v. 23. (1.) See here an instance of base ingratitude; Joseph had deserved well at his hands, had ministered to him, sympathized with him, helped him to a favourable interpretation of his dream, had recommended himself to him as an extraordinary person upon all accounts; and yet he forgot him. We must not think it strange if in this world we have hatred shown us for our love, and slights for our respects. (2.) See how apt those that are themselves at ease are to forget others in distress. Perhaps it is in allusion to this story that the prophet speaks of those that drink wine in bowls, and are not grieved for the affliction of Joseph, Amos vi. 6. Let us learn hence to cease from man. Joseph perhaps depended too much upon his interest in the chief butler, and promised himself too much from him; he learned by his disappointment to trust in God only. We cannot expect too little from man nor too much from God.

Some observe the resemblance between Joseph and Christ in this story. Joseph's fellow-sufferers were like the two thieves that were crucified with Christ—the one saved, the other condemned. (It is Dr. Lightfoot's remark, from Mr. Broughton.) One of these, when Joseph said to him, Remember me when it shall be well with thee, forget him; but one of those, when he said to Christ, Remember me when thou comest into thy kingdom, was not forgotten. We justly blame the chief butler's ingratitude to Joseph, yet we conduct ourselves much more disingenuously towards the Lord Jesus. Joseph had but foretold the chief butler's enlargement, but Christ wrought out ours, mediated with the King of kings for us; yet we forget him, though often reminded of him, though we have promised never to forget him: thus ill do we requite him, like foolish people and unwise.

CHAP. XL.

ANd it was, after these things; that the Butler of the King of Egypt, and the Baker, sinned: against their lord, the King of Egypt. And Pharaoh was wroth, against two of his Eunuches: against the chiefe of of the butlers, and against the chiefe of the bakers. And he commited them into ward, in the house, of the Provost Marshall, into the tower house: the place where Ioseph was bound. And the Provost Marshall, charged Ioseph, with them, and he ministred to them: and they were some dayes in ward. And they dreamed a dreame both of them, each-man his dream in one night; each-man, according to the interpretation of his dreame: the butler and the baker, which (belonged) to the King of Egypt, which were bound in the tower house. And Ioseph came in unto them, in the morning: and saw them, and behold, they were sad. And he asked Pharaohs Eunuches, which were with him in the ward of his lords house, saying: wherefore, are your faces evill, to day. And they sayd unto him; wee have dreamed a dreame, and there is no interpreter of it: and Ioseph sayd unto them; doe not interpretations (belong) to God? tell me them, I pray you. And the chiefe of the butlers, told his dreame, to Ioseph: and sayd unto him; in my dreame, behold a vine, was before mee. And in the vine, were three branches: and it was as though it budded, the blossome therof shot-up; the clusters thereof, brought forth-ripe grapes. And Pharaohs cup, was in my hand: and I tooke the grapes, and pressed them into Pharaohs cup; and I gave the cup, into Pharaohs hand. And Ioseph sayd unto him; This is the interpretation of it: the three branches, they are three dayes. Yet within three dayes shall Pharaoh lift-up thine head, and restore thee into thy place: and thou shalt give Pharaohs cup, into his hand; after the former manner, when thou wast his butler. But remember mee with thee, when it shall bee well with thee; and doe mercy with mee, I pray thee; and make mention of me, unto Pharaoh; and bring me forth, out of this house. For I was stollen by stealth, out of the land of the Hebrewes: and here also, I have not done any thing; that they should put mee, into the dungeon. And the chiefe of the bakers saw, that he had given a good interpretation: and he said, unto Ioseph, I also (saw) in my dream; and behold, three white baskets, were on my head. And in the uppermost basket, there was of all Pharaohs meat, of bakers worke: and the fowles, did eat them, out of the basket, upon my head. And Ioseph answered, & said; This is the interpretation thereof: the three baskets, they are three daies. Yet within three dayes, shall Pharaoh lift up thy head from off thee; and shall hang thee, on a tree: and the fowles shall eate thy flesh, from off thee. And it was, in the third day, which was Pharaohs birth day; that he made a banquet, unto all his servants: and hee lifted-up the head, of the chiefe of the butlers; and the head, of the chiefe of the Bakers, among his servants. And he restored the chiefe of the butlers, unto his butlership: and hee gave the cup, into Pharaohs hand. And the cheife of the bakers, hee hanged: as Ioseph had interpreted to them. Yet did not the chiefe of the butlers, remember Ioseph, but forgat him.

Annotations. BUtler] or, cupbearer, who used to give the cup into the kings hand, v. 13. So Nehe. 1. 11. Verse 2. Eunuches] or officers, in Chaldee Princes, see Gen. 37. 36. chiefe] or Prince. The Greek translateth Archioinochoos, the Chiefe wine powrer: and Archisi[illegible: 1 letter]opoi[illegible: 1 letter]s the Chiefe bread-maker. The Chaldee Rabshakei. Vers. 3. Provost Marshall] see Gen. 37. 36. tower] prison, Gen. 39. 20. Verse 4. some dayes] or a yeare: for so the word dayes often signifieth▪ see Gen. 24. 55. and 4. 3. Verse 5. according to the interpretation] that is, no vaine dreame, but significant, and shewing things to come, according to the interpretation that Ioseph gave of them. Of dreaming, see the notes on Gen. 20. 3. Vers. 6. sad] the Greeke translateth troubled, and so the Hebrew importeth an angerly discontent, and fretfull trouble of mind, Prov. 19. 3. with a sad and lowring countenance, Dan. 1. 10. So dreames and visions sent of God, use much to affect men, Gen. 41. 8. Dan. 2. 1. 3. Matt. 27. 19. Vers. 7. evill] that is, sad; as the Greeke translateth skuthropa, which word the Evangelists use in like sense, Luk. 24. 17. Matt. 6. 16. so good, is often used for merry or cheerfull, Esth. 1. 10. Esa. 65. 14. Vers. 8. no interpreter] they being prisoners, could not goe to the Soothsayers and wise men of Egypt, as that people was wont to doe, Gen. 41. 8. When Gods Oracles are not opened and understood, it is a cause of heavinesse: Rev. 5. 4. tell me] Ioseph was in bonds, as an evill doer: but the word of God is not bound: and so Paul, 2 Tim. 2. 9. Here Iosephs faith shewed it selfe; before, hee himselfe was a dreamer, Gen. 37. 5. 9. now hee becommeth an interpreter, and maketh a way for the accomplishment of those promises: and calleth these idolaters from their superstitions, to the true God, as Deut. 18. 10. 11. 12. Esay 8. 19. And taxeth the vanity of such in our times, as write bookes of the art of interpreting dreames. Ver. 9. behold] Hebrew, and behold: but the word and sometime is redundant in that tongue, as is observed on Gen. 36. 24. Vers. 10. as though] or, when it budded. shot-up] Hebrew, ascended. Vers. 12. they are] that is, they signifie three dayes: So in Gen. 41. 26. Vers. 13. within three dayes] which is explained vers. 20. to be in the third day: see a like phrase in Gen. 7. 4. and of the mysticall number three. See Gen. 22. 4. lift up] this phrase sometime signifieth to promote unto honour, as Ier. 52. 31. sometime head is used for summe, and it meaneth to take the summe, or to reckon, as Exod. 30. 12. which may also be intended here. The Greeke translateth shal remember thy principality: the Chaldee, shal remember thee. place] or base, seat: meaning his office, of butlership, as the Greeke and Chaldee explaine it; and is confirmed by verse 21. Vers. 14. this house] this prison; so the Greeke saith, this hold. Ioseph though patient in adversitie, yet useth all good means to procure his liberty. Vers. 15. stollen by stealth] or indeed stollen: Hebrew stealing stollen. The Hebrews] the land of Canaan, wherein the children of Abraham dwelt, who was called an Hebrue, Gen. 14. 13. Thus Ioseph calleth it, by faith in Gods promises. In Zach. 2. 12. it is called the holy land. dungeon] or pit: in Chaldee, the house of prisoners. Thus Ioseph pleadeth his innocency; as Daniel also did, Dan. 6. 22. and Paul, Act. 24. 12. 13. 20. and 25. 10. 11. Vers. 16. saw] this word the Greeke addeth, I saw a dreame. white] or, with holes; for the Hebrew word signifieth both: and may meane baskets made of white rods, with holes, as net-worke. But the Greeke, and Thargum Ierusalemy doe understand it of white bread, or meats in them. Vers. 19. lift-up] or (as the Greeke translateth it,) take away thine head; in a contrary meaning to the former, vers. 13. but it may be understood of reckoning, as before; and putting this man out of the number of his officers. a tree] the Chaldee translateth it, a Gallow tree, or gybbet, crosse: such as that whereon Christ was crucified, called sometime onely a tree, as Act. 5. 30. and 10. 39. 1 Pet. 2. 24. After by the law, such as dyed on tree, had the curse of God upon them; Deut. 21. 23 Vers. 20. a banquet] Hebrew a drinking. This custome to keepe banquets on birth dayes, appeareth to be most ancient; and it continued till Christs time on earth, Mat. 14. 6. and so till this day. lifted up] the Chaldee translateth, he remembred the head, &c. Vers. 22. hanged] As Ioseph was in prison with these two malefactors, and according to his word, the one was restored to his former honour; the other put to death: so Christ was in the middest of two malefactors; who one of them was restored to eternall life, the other left to dye in his sinnes, Luk. 23. 33. 39.—43, Vers. 23. forgat him] which was both great unthankfulnesse, and unto Ioseph, a further exercise of faith and patience from the hand of God, two yeares longer: untill the time his word came, Ps. 105. 19. So the scripture elsewhere taxeth forgetfulnesse of benefits, and of the affliction of Ioseph. Eccles. 9. 15. 16. Amos 6. 6.