Exegetical and Hermeneutical Commentary of Genesis 40:1
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.
1 8. The two Officers in Prison
1. after these things ] A vague definition of time: see Gen 15:1, Gen 22:1, Gen 39:7.
the butler ] In Gen 40:2 ; Gen 40:20 he is called “the chief butler.” The word is rendered in Neh 1:11, “cupbearer,” an officer who looked after the king’s cellar.
his baker ] In Gen 40:2 ; Gen 40:22 he is called “the chief baker,” an officer who looked after the king’s bakehouse. These officials filled high positions at the Egyptian court. Cf. Gen 37:36.
offended ] Lit. “sinned”; so LXX , Lat. peccarent.
Fuente: The Cambridge Bible for Schools and Colleges
– Joseph in Prison
An uncomplaining patience and an unhesitating hopefulness keep the breast of Joseph in calm tranquillity. There is a God above, and that God is with him. His soul swerves not from this feeling. Meanwhile, new and distinguished prisoners are introduced into his place of confinement.
Gen 40:1-4
The chief butler and chief baker, high officials in Pharaohs court, come under the displeasure of their sovereign. In the house of the captain of the guards. It appears that this officers establishment contained the keep in which Joseph and these criminals were confined. Charged Joseph with them. As Joseph was his slave, and these were state prisoners, he appointed him to wait upon them. It is probable that Josephs character had been somewhat re-established with him during his residence in the prison.
Gen 40:5-8
These prisoners dream, each according to the interpretation of his dream, the imagery of which was suited to indicate his future state. They were sad – anxious to know the meaning of these impressive dreams. Why are your forces bad today? Joseph keeps up his character of frank composure. Do not interpretations belong to God? In his past history he had learned that dreams themselves come from God. And when he adds, Tell them now to me, he intimates that God would enable him to interpret their dreams. Here again he uses the general name of God, which was common to him with the pagan.
Gen 40:9-15
The chief butler now recites his dream. Pressed them into Pharaohs cup. The imagery of the dream is not intended to intimate that Pharaoh drank only the fresh juice of the grape. It only expresses by a natural figure the source of wine, and possibly the duty of the chief butler to understand and superintend the whole process of its formation. Egypt was not only a corn, but a vine country. The interpretation of this dream was very obvious and natural; yet not without a divine intimation could it be known that the three branches were three days. Joseph, in the quiet confidence that his interpretation would prove correct, begs the chief butler to remember him and endeavor to procure his release. Stolen, stolen was I. He assures him that he was not a criminal, and that his enslavement was an act of wrongful violence – a robbery by the strong hand. From the land of the Hebrews; a very remarkable expression, as it strongly favors the presumption that the Hebrews inhabited the country before Kenaan took possession of it. I have not done aught. Joseph pleads innocence, and claims liberation, not as an unmerited favor, but as a right. The pit. The pit without water seems to have been the primitive place of confinement for culprits.
Gen 40:16-19
The chief baker is encouraged by this interpretation to tell his dream. I also. He anticipates a favorable answer, from the remarkable likeness of the dreams. On my head. It appears from the monuments of Egypt that it was the custom for men to carry articles on their heads. All manner of baked meats were also characteristic of a corn country. Lift up thy head from upon thee. This part of the interpretation proves its divine origin. And hang thee – thy body, after being beheaded. This was a constant warning to all beholders.
Gen 40:20-23
The interpretations prove correct. The birthday of Pharaoh. It is natural and proper for men to celebrate with thanksgiving the day of their birth, as life is a pure and positive blessing. The benign Creator gives only a happy and precious form of existence to those whom he endows with the capacity of estimating its value. A birthday feast cannot be without a chief butler and a chief baker, and hence, the fate of these criminals must be promptly decided. Lifted up the head; a phrase of double meaning. The chief butler remembers not Joseph. This is a case of frequent occurrence in this nether world. But there is One above who does not forget him. He will deliver him at the proper time.
Fuente: Albert Barnes’ Notes on the Bible
Gen 40:1-23
The captain of the guard charged Joseph with them, and he served them
Light upon Josephs destiny
This chapter discovers signs that Joseph was destined to fill an important place in the history of the kingdom of God.
This was now the time of his trial and preparation for his great calling as the ruler of the Egyptians, the deliverer of his nation. Some of the indications of his high destiny are these:–
I. THE CONVICTION OF HIS INNOCENCE AND INTEGRITY GAINS GROUND. Joseph was, at first, thrown into a dungeon and laid in irons. Now, this severe discipline is relaxed, and he is appointed to a kind of stewardship over the other prisoners. It is highly probable, that, by this time, Potiphar was convinced of his innocence, though he detained him in custody for prudential reasons. Joseph was everywhere giving the impression of being a good and holy man. The character of Potiphars wife could not long be concealed; and as it became more and more known, the belief in Josephs innocence would gain ground.
II. HE DISCOVERS SIGNS OF HIS TRUE VOCATION.
1. As a saint of God. Mark how Joseph refers to God in every important crisis of his history. When Pharaohs two officers lamented that there was no interpreter of their dreams, he said, Do not interpretations belong to God? He was always true to his religion. Mark his temperateness and forbearance, his calmness and simplicity. He does not speak unkindly of his brethren, he does not even name them, but simply states that he was stolen out of the land of the Hebrews, and that he had done nothing that they should put him into the dungeon (verse 15). Here was the faith and resignation of a saint, whose life was fit to be recorded in the pages of Revelation as an eminent and worthy example to all ages.
2. As a prophet of God. As such he interprets dreams, which are here to be considered as Divine revelations to men of warning, reproof, and teaching Job 33:14-18).
3. As a kind and just ruler of men. Joseph was clearly a man who was destined to wield a commanding, and even a regal influence over others. He was fitted for this, doubtless, by his intellectual gifts and characteristics, but more especially
(1) by his sympathy. Wherefore look ye so sadly to-day? he said to his fellow-prisoners, whose dreams suggested the worst forebodings (verses 6-7). He himself had been in the school of affliction, and he had learned to be tender. Though he had griefs of his own to bear, he felt for others. He cannot be a true ruler of men who has not learned sympathy.
(2) By his uprightness. He was firm and faithful, even when he had to tell unpleasant truths (verses 18-19). Such are the qualities required in a true ruler of men (2Sa 23:3-4).
III. HE RETAINS FAITH AND HOPE IN GOD IN THE MIDST OF ALL. HIS ADVERSITIES. God was with him in the prison. Therefore he does not abandon himself to despair, but still trusts and hopes on. (T. H. Leale.)
Joseph and the two prisoners
I. We cannot but be struck with THE MINUTE PARTICULARITY OF THE PROVIDENCE OF GOD. See at how many critical points Josephs life touches the lives of others, and is, thereby, carried so much the farther forward towards the attainment by him of the place which God was preparing for him. When I get to a great railway junction, and find trains coming m together from the east, and the north, and the south, just in time to join another that is starting from that point for the west, I should be regarded as a simpleton if I spoke of that as a wonderful coincidence. And yet on the great Railroad of Life, when I come to such a junction and meet there a train that leads me on to some significant sphere of service, I am supposed to be a simpleton if I refer that to the over-ruling providence of God. But I am not a simpleton–I am only reasoning in that department as I would in the domain of literature or daily travelling; and he who repudiates Gods providence is the fool, according to that scathing utterance of the Psalmist–The fool hath said in his heart, There is no God.
II. We are reminded by this history also that THE CHARACTER OF THE INDIVIDUAL HAS AS MUCH TO DO WITH WHAT I HAVE CALLED THE DEVELOPMENT OF THE PLOT OF HIS LIFE AS THE PLAN OR PURPOSE OF GOD HAS. Providence is not fatalism. Joseph, if he had chosen to act otherwise than he did, might have thrown away all the opportunities which these places of junction in his life afforded him. The men that fail in life do not fail for want of such opportunities as Joseph had, but for want of the character to see these opportunities, and the ability to use them. Keep near to God, therefore, form your character according to His principles, and then, even though you may be in a prison, you will find a way to serve Him, and will feel that somehow you are on the road to your success, and in training for your sphere.
III. We may learn that THOSE WHO HAVE BEEN THEMSELVES UPHELD IN TROUBLE, ARE THE MOST EFFICIENT HELPERS OF OTHERS WHEN THEY ARE IN TRIAL. Young as Joseph was, he had not seen enough sorrow to dispose him to sympathize with others in their affliction. And in the suggestive question which he put to his fellow-prisoners, do not interpretations belong to God? he not only expresses his own faith, but in the most delicate and skilful manner indicates to them the source whence alone true consolation comes. More than thirty years ago, just at the beginning of my ministry, I was in the house of a beloved pastor, when he was called to pass through the greatest trial that a man can know, in the death of a truly good and noble wife. Two mornings after, the postman brought in a sheaf of letters. I think there were more than twenty of them, but each was from a brother minister who had been led through the same dark valley, and who was seeking to comfort him with the comfort wherewith himself had been comforted of God. Only a few evenings ago I met a Christian lady, with whom I was comparing notes regarding the experience of the loss of little children, and she said to me, I never see the death of a little child announced in the newspaper but I have an impulse to write to the parents and speak comfortably to them. Thus we may console ourselves under our own trials with the thought that God is endowing us thereby with the gift of sympathy, and fitting us to become sons of consolation to others in affliction. The price is costly, but the learning is precious.
IV. THOSE WHOM WE BENEFIT HAVE OFTEN VERY POOR REMEMBRANCE OF KINDNESS. Men too often write the record of grudges in marble, and of favours in water. Nay, such is the perversity of human nature, that not unfrequently men return evil for the good which has been done them. One spoke to an English statesman of the violent enmity which another evinced towards him. Yes, was the reply, and I cannot understand it, for I never did him any kindness that I can remember. The sarcasm was bitter, but there was enough of truth in it to give it point; and every one who seeks to be a helper of others learns, sooner or later, to give over looking for human gratitude, and to think mainly of the Lord Jesus Christ and His appreciation. (W. M. Taylor, D. D.)
Lessons
1. Let no circumstances ever tempt the children of God to doubt and question the watchful care and kindness of their heavenly Fathers providence. Let them bear in remembrance, that He not only works in His own way, but chooses His own time; and let them rest in the assurance that both His way and His time are always the best. Though He tarry, then, wait for Him. Fret not thyself in any wise to do evil.
2. The source of true and constant enjoyment of that happiness which all seek and so few find must be within. It lies essentially in a sense of Gods love. This is happiness. This will ever he associated with confidence in His wisdom, and faithfulness, and kindness; and consequently with contentment in all conditions. These are sources of joy of which no power can rob us, and which remain ever the same–amidst all changes unchanging. (R. Wardlaw.)
Joseph ministering to the comfort of others
It may possibly cause momentary surprise, that Joseph, who interpreted others dreams, was left in ignorance of his own destiny. Is not this, however, the method ordinarily employed to strengthen faith and produce entire reliance upon God? Indeed, was it not communion with God produced by this sense of dependence which enabled him to interpret mysteries, which fitted him for comforting the sorrowing? It not frequently happens that those whose lives are passed in unrelieved sadness–with whom the present is an enigma, the past a memory of grief, the future a cloud of torturing uncertainty–are nevertheless the instruments in Gods hand of producing joy in others hearts. As a block of ice, chiselled into the form of a lens, can be made to concentrate the suns rays, kindling a flame, so the believer, by gathering the scattered beams of Heavens love, may pour cheerfulness into others hearts while his own may remain quite cheerless. (J. S. Van Dyke.)
The same prison is not the same thing to good and bad
Too often it happens to the righteous according to the wish of the wicked. Here we find two men who had sinned against their lord, the king of Egypt, confined in the same prison with Joseph. Yet the same prison is not the same thing to a good and to a bad man. The two offenders trembled in anxious dread of some worse punishment; and the consciousness of their demerit, if they were really guilty, was more painful to them than the irons were to Joseph, although they entered into his soul. Joseph had the testimony of his conscience to cheer him. He not only suffered without cause, but suffered for righteousness sake, and trusted that God would bring his sufferings to a comfortable conclusion. In the world you may meet with much distress; but keep consciences void of offence towards God and man, and you shall be preserved from the sting and venom of those troubles that Providence allots you. Let no man suffer as a thief, as an evil-doer, as a busy-body in other mens matters. But if any man suffer as a Christian, or without deserving to suffer, let him not be ashamed, but let him glorify God, who executes righteousness and judgment for all that are oppressed. (G. Lawson, D. D.)
The butler and the baker
I. PRISON OCCUPATIONS. The crime is the disgrace, and not the scaffold or the prison. Good men have often been imprisoned, while many wicked have escaped. Yet, notwithstanding the prison, these sufferers are amongst our heroes and martyrs. Milton said, there shall one day be a resurrection of names and reputations. Bunyan, Baxter, &c., are not honoured the less for the dungeons in which they suffered. Next to escaping the prison, the best thing is, like Joseph, to suffer innocently. Joseph in prison. Suffering often hardens the bad and purifies and manifests the good. Josephs character could not be hid. Even the keepers saw how different he was from the ordinary criminals committed to their care (see Pr
16:21. The prisoner becomes a keeper (so many of the captive Jews, asDaniel, Nehemiah, Mordecai, were exalted). Is so much trusted as to be freed from supervision (Gen 38:22-23). God, who was with him in Canaan, is with him in Egypt, and in prison. He does not forsake His friends in distresses brought upon them by their fidelity to Him.
II. PRISON COMPANIONS. The butler and baker, two officers of importance in eastern and ancient courts. Yet even these were not spared by a capricious and absolute monarch. Oh, how wretched is that poor man that hangs on princes favours! In a palace one day, a prison the next. In ancient times a courtiers office was often like the Bridge of Sighs at Venice, a palace and a prison on each hand. These men may have suffered justly; like the malefacters who were crucified with Jesus Luk 23:41). The worst punishment of the good is forced fellowship with the wicked. As providence over-ruled the wrath of Josephs brothers, so now he ever-rules the wrath of Pharaoh. One of these degraded officials shall be the instrument of Josephs release and exaltation.
III. PRISON DREAMS. That is: the dreams of the butler and baker. The subject was so strange, and the recollection so vivid, that they were troubled. Dreamland, a mysterious region to the ancients. No interpreter of dreams in the prison, they thought. Josephs inquiry. Be thinks of his own dreams, doubtless, and the transitory trouble they had brought him into. He gives the praise to God, as the true interpreter of dreams. By the help of divine illumination, he reveals the meaning of their dreams. No doubt he saw that God had sent them those dreams for him to interpret; and that his connection with these men would work out the fulfilment of his own dreams. It is certain that what was foretold by their dreams would have occurred even if they had never dreamed at all. Hence, it was clear that there was a purpose in their dreaming, and in their relating their dreams to Joseph. Probably had not Joseph been in prison, they would not have dreamed as they did. Learn:
I. If we suffer, let it be for righteousness sake.
II. When a mans ways please the Lord, he maketh even his enemies, &c, (J. C. Gray.)
Lessons
1. Providence keeps its method in multiplying mercy to His saints in misery.
2. The sins of others God sometimes maketh an occasion of refreshing His own servants.
3. Court officers are very prone to sin, and abuse favours.
4. Kings themselves are not secured from offences by their nearest servants (Gen 40:1).
5. Kings, offended, are apt to swell in wrath and displeasure.
6. Greatest wrath of kings is apt to rise against officers (Gen 40:2).
7. The wrath of kings usually causeth the restraint and imprisonment of their criminal subjects.
8. God orders place where the wrath of man imprisons, and that for His own ends.
9. Innocents and malefactors may lie together in the same prison (Gen 40:3).
10. God inclineth the hearts of chief commanders for imprisonment, more to the innocent than guilty.
11. Innocent prisoners under Providence may have the charge of malefactors.
12. Good souls trusted in any capacity, do execute it faithfully.
13. Set times and seasons of restraint God appoints to His own and others for His own ends.
14. All these Providence orders to be occasions of glorifying His grace in His saints (Gen 40:4). (G. Hughes, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XL
Pharaoh’s chief butler and his chief baker, having offended
their lord, are put in prison, 1-3.
The captain of the guard gives them into the care of Joseph, 4.
Each of them has a dream, 5.
Joseph, seeing them sad, questions them on the subject, 6, 7.
Their answer, 8.
The chief butler tells his dream, 9-11.
Joseph interprets it, 12, 13.
Gives a slight sketch of his history to the chief butler, and
begs him to think upon him when restored to his office, 14, 15.
The chief baker tells his dream, 16,17.
Joseph interprets this also, 18,19.
Both dreams are fulfilled according to the interpretation, the
chief butler being restored to his office, and the chief baker
hanged, 20-22.
The chief butler makes no interest for Joseph, 23.
NOTES ON CHAP. XL
Verse 1. The butler] mashkeh, the same as [Arabic] saky among the Arabians and Persians, and signifying a cup-bearer.
Baker] 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
1. the butlernot only thecup-bearer, but overseer of the royal vineyards, as well as thecellars; having, probably, some hundreds of people under him.
bakeror cook, had thesuperintendence of every thing relating to the providing andpreparing of meats for the royal table. Both officers, especially theformer, were, in ancient Egypt, always persons of great rank andimportance; and from the confidential nature of their employment, aswell as their access to the royal presence, they were generally thehighest nobles or princes of the blood.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass after these things,…. After Joseph had been accused and cast into prison, where he had been for some time:
[that] the butler of the king of Egypt and [his] baker had offended their lord the king of Egypt; committed some fault, at least were accused of one, which raised his displeasure at them. The Targum of Jonathan says, that they consulted to put poison into his drink and food; which, it is not improbable, considering their business and office, they might be charged with; at least it is much more probable than what Jarchi suggests, that the one put a fly into his cup, and the other a little stone or sand into his bread.
Fuente: John Gill’s Exposition of the Entire Bible
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 does not mean to appoint as guard, but to place by the side of a person.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 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.
Fuente: Matthew Henry’s Whole Bible Commentary
GENESIS – CHAPTER FORTY
Verses 1-4:
Eleven years had gone by since Joseph’s prophetic dreams that he would rule over his brothers. Realization of this prophecy seemed remote. Joseph had spent much of this time as a slave, first to Potiphar, and then in prison on false charges. One of the lesser faith may have been tempted to give up in despair, and conclude that God would not keep His word. But Joseph remained true to Jehovah and His righteous principles.
Two of Pharaoh’s chief officers incurred his displeasure for some offense. The “chief butler” was the chief cup-bearer, whose duty it was to serve the king, and to pre-taste his food before serving him. The “chief baker” was in charge of preparing the king’s food. The arrest and imprisonment of these two high officials may imply a conspiracy to assassinate the king by poisoning him. Both these officials were placed in the royal prison and remanded to the custody of the captain of the king’s body-guard. This was the position occupied by Potiphar, but the text does not reveal if he still held this office.
The arrest and imprisonment of these high officials may seem unrelated to the saga of the Chosen People. But God was setting in motion a plan that would have a definite bearing upon them.
Fuente: Garner-Howes Baptist Commentary
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, (Gen 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.
Fuente: Calvin’s Complete Commentary
JOSEPH. GODS FAVORITE
Gen 36:1 to Gen 50:26
IF we began our study with the 36th chapter of Genesis we should have to do with the generations of Esau, who is Edom. It is a chapter filled with hard names of men, many of whom wore the title Duke, but like many of the lords and dukes of the present day, did nothing worthy the pen of inspiration. The men whose history God passes over with the mere statement of birth, name, title and death, we may be excused for skipping in our search for the more important characters and the more impressive lessons of the sacred Word.
The 37th chapter introduces us to such a character in Joseph, and launches us upon a study which has engaged the most serious thought of Scripture students for thousands of years. According to the reckoning of John Lord, in his essay on Joseph, this great-grandson of Abraham was born at Haran about 3701 years ago. The most distinguishing feature of his early life was his peculiar and prophetic dreams or visions. He comes before us in the blush of seventeen summers, nicknamed by those who knew him best, this Dreamer. Already in the visions of the night, God had vouchsafed to him the earnest of his coming supremacy and power. The eleven sheaves of his brethren had made obeisance, while Josephs sheaf had stood upright and received their homage. The sun and moon and eleven stars had gathered at his feet. And, when the dreams were known, his father gently reproved, but his brothers resolved and agreed to watch for a chance to act. The favorite of the household was to be put out of the way. The beauty of face that had made him a subject of parental partiality was to be despoiled. The jealousy-breeding coat was to become all crimson; the tattling tongue was to be silenced, and this business of first dreaming and then interpreting to his own profit was to be brought to a deserved end!
Such were the resolutions; and their chance came. Joseph is at last within their grasp, and with a shout of triumph they cry, as they lift their eyes to his sweet though envied face,
Behold, this dreamer cometh. Come now, therefore, and let us slay him, and cast him into some pit, and we will say some evil beast hath devoured him; and we shall see what will become of his dreamt (Gen 37:19-20).
The remainder of the story is familiar to every one of you, and I do not propose to give time to a rehearsal of its incidents, but rather to a consideration of its fundamental lessons.
DIVINE FAVORS DO NOT INSURE AGAINST HUMAN HATRED.
Joseph had, indeed, almost a monopoly of the favors to be coveted in this life. Through his veins there pulsed no common or unclean blood. Four of his brethren were of the meaner extraction of slave mothers, while six others were born to the tender-eyed Leah. It was Josephs good fortune, and doubtless his pride, to be the elder son of the beautiful Rachel, the only lawful wife of Jacob, because the woman of his selection, and the only one to whom he was bound by love. It may be a sin in the child to love his father and mother less because they are those in whom he can take no special pride, but I am sure that his joy is as commendable as natural who loves and delights in them the more, because they are virtuous, honorable and superior in every way. Such a pride was Josephs possession. Who of us are as grateful as we should be for godly and noble parentage?
Again, providence had favored this child in his own person. Joseph was a goodly person and well favored (Gen 29:6). Doubtless that fact accounts for some of Jacobs inexcusable partiality. He saw in the beautiful boy those princely features which called for a royal tunic as a natural complement. Beauty of person is one of Gods better gifts, and it has played its part in the role of human history. It was that charm and that alone that saved the child, Moses, and opened to him the princess nursery and put him in the splendid Egyptian school from which he graduated unto the great work of saving his people and serving his God. It was beauty of face and grace of form that brought Esther to the throne at the very time when the interests of Israel were trembling in the balance, and Gods people were waiting for just such a friend. The prominent role that Cleopatra played in the world is assigned almost entirely to the solitary circumstance of her personal charms. I have often wondered why the great artists have not made more of Joseph as a subject fit for the choicest marble, and worthy the best skilled brush.
In his spirit also, Joseph was divinely favored. So far as the record of his life goes, it would be dangerous to affirm that the splendid child, or the saintly man, Samuel, was ever possessed of sweeter temper than that which Joseph discovered in all the changing and trying experiences of his life. Not a single indictment against his conduct can be successfully sustained. If it be said that his brothers hated him on account of his intolerable pride, let it be remembered Eliab hurled at David this sentence, I know thy pride and the naughtiness of thy heart. In each instance the bigger brother was voicing the naughtiness of his own heart instead. If he be charged with tattling because he brought unto his father the evil report of his brethren, let us answer with a question, Is silence at the sight of sin a virtue? If a report is to be made, to whom other than the father, the rightful authority? His behavior toward the woman whose unholy love his beauty had excited discovers at once a righteousness of personal character, a keen sense of others interests, and a splendid sensitiveness to sin against God that all right thinking people must admire. His dealing with the butler whose freedom he secured, to be rewarded by base neglect for two long years, proved his patience with forgetfulness and ingratitude. Toward his fratricidal brothers, whose lives eventually fell to his disposal, he discovered only the bosom of love, treating with all tenderness those who had attempted his destruction. Blood may be a good thing, and beauty a joy forever, but that magnanimity of soul which can forget a wrong, be patient with a weakness, and treat with affection those who have subjected you to contemptthat is divine! To do that is to prove ones kinship with the Son of God.
Finally Joseph was favored with dreams of a wider and nobler life. The most promising youth is the one who enjoys such visions of the night. Guizot once wrote to his son who was contesting for a university prize, You are ambitious, my boy; you have a right to be. A man at forty may be too ambitious, but at 20, never.
Now and then the world is astonished by the sudden awakening of some sleeping Samson who discovers unsuspected powers at the attack of the Philistines of opposition; but the rule is that Longfellows, while still beardless, dream of being laureates and write to their mothers asking, Do you not think I may one day write books that will be read all over the land? I think that Dr. Hillis has called attention to an important truth when, in his book A Mans Value To Society, he emphasizes the imagination as the architect of manhood.
But let no man conclude that such Divine favors will insure against human hatred. Jealousy is the blindest of passions, and envy never sees anything save through the green glasses which convert all virtue into vice, and all merit into excuses for murder. We have already seen that Josephs conduct toward his brethren was commendable and in every instance meant for their good. But as the belligerent Israelites resented Moses plea for peace between brethren, so these sons of Leah and the concubines interpreted Josephs just report of their behavior as bad tattling. How many a noble Christian man has been insulted and cruelly criticised because, forsooth, he tried to get people to live right and when they would not, reported their sins to the church!
The modern martyr is that noble Joseph who keeps out of fights himself and says to his brethren, You must behave or I shall be compelled to report you to our spiritual mother. Yes, it is one of the most significant suggestions of the sham of modern profession that it will brook no correction from the brother of tenderest love, yea, even from the officials of the church of God elected for the very purpose of counsel and, when needful, of correction.
Again, how many, Joseph-like, are hated because they have had some dream of position, influence and real worth? You have heard it said, There is one black sheep in every flock. Yes, and the converse is equally true, In a black flock one white sheep appears. In most families there is one child that early comes into possession of that broader view of character, conduct and life. How often his first utterance of the hope for the future, that has grown big within his breast, is met with some expression of contempt for such pretensions, or scorn for such pride of heart! Josephs experience and Davids has been known to the bleeding heart of many a precocious boy. An education has been resolved upon, and he begins the long climb of attainments ladder alone. It would seem enough that he should struggle single-handed, and without assistance or sympathy, but how often he must make his way upward, carrying in memory the bitter reproaches and keen sarcasm of his brothers who see nothing in his dream save concentrated egotism and vain conceit!
If any reader has suffered at one or more of these points, I come to say, Be not discouraged! Retrace your steps in nothing! Be slow to conclude you are wrong, or that it is of no use to labor against such opposition. Christ experienced it all boiled down to its last bitterness and yet, when it did its final work of lifting Him to the cross, it only hastened His crown. Josephs brethren can sell him, but if he is always right the Lord will be with him, and the sale into slavery is only an additional push toward the waiting throne.
Now for our second suggestion,
And Josephs master took him and put him into prison. But the Lord was with Joseph (Gen 39:20-21).
INNOCENCE CANNOT BE EFFECTUALLY DISHONORED.
People sometimes make the mistake of affirming that an innocent man cannot be injured. On the contrary, history is rife with illustrations of the fact that no character is so easily sullied as that of the purest and best of men and women. The principle is easy of explanation. The whiter the sheet of paper the easier it is for dirty fingers to leave their track. Some people have the impression that after all preachers and other religious people are about as capable of immoralities as are the members of any other circle. Alas! for the poisoning power of a sensational and truthless press! Many a Joseph has been silenced, and even banished for a while by such confessed lovers of the profession. They know the ease with which that lord, Public Opinion is excited to jealousy and cruel judgment. They know, too, the inability of the best man to defend himself when accused of the meanest crimes, and so they clap their hands and seek on the spotted hounds of slander. Let us ever be slow in believing charges that are calculated to humble the best reputations to the dust, and wrong the most innocent by robbing them of their good name, and opening for them the door into some dungeon of shame!
Joseph may submit to the inevitable, and under the ban of the law, languish in silence, but God has a reckoning to make, and then the Hamans will swing on the gallows, and the Mordecais ride in the royal chariot and dictate to the throne.
Innocent men, however, can best afford to be lied about and wronged, since truth has wonderful powers of coming abroad. So far as the record of Scripture goes, Joseph complains in never a word. Who doubts that by faith he saw his final triumph; and said in his heart of that prison what the three Hebrew children, of a later time, said of the fiery furnace, Our God whom we serve is able to deliver us, and He will deliver us. The innocent and righteous man, and he alone, can employ such words and give to them their weight. I come more and more to think that no enemy can effectually injure him who walks uprightly, loves the truth and obeys God.
Dr. Talmage tells how, some years ago, two professed temperance lecturers speaking in Ohio, and taking the unusual course for that class of men, maligned Christians and preachers. Among other things they claimed to be well acquainted with Dr. Talmage and declared that their former drunkenness began with drinking wine from that clergymans table. Talmage, indignant over such a charge, went to Patrick Campbell, then chief of the Brooklyn police, and requested his company to Ohio to effect the arrest of the libelous orators. Campbell only smiled and said, Do not waste your time by chasing these men. Go home and do your work, and they can do you no harm. The advice was taken, and the falsehood died of weakness, if indeed it was not stillborn. There is not a scandal in the power of the tongue strong enough to blight the life that loves innocence and clings to God. Joseph may be imprisoned and never entertain the thought of breaking jail, and yet there are not doors enough in all the dungeons of Egypt to keep him in the narrow cell. Butlers will need his help, the king will require his wisdom and God will bring him forth. This brings us to a third lesson.
And Pharaoh said unto Joseph, Thou shalt he over my house and according unto thy mind shall all my people be ruled, Only in the throne shall I he greater than thou (Gen 41:39-40).
PRISONS WILL NOT HOLD THE MAN FIT TO BE PREMIER.
I know of few things that will so certainly effect recognition as merit. You cant sell into slavery the man who has it. You may set a price on him and be paid it, but you cant enslave him. There was an old colored man who trotted me on his knees the year the Civil War began. He never was a slave. He was always free! He would have been free on the southern plantations where masters rode with revolver in pocket and whip in hand. You cant enslave the man who makes himself needful to you at every turn. You can put him in prison but an hour later you will need him and bring him out again. Darius once had Daniel put into a lions den. But Daniel was still freer than the king. He curled himself up in a corner of that cage and slept, while Gods angel watched with his hand at the hungry mouths. But the king went to his palace and passed the night in fasting, and his sleep went from him, and very early in the morning he made haste to see if the Hebrew was yet alive, without whom the kingdom could not run; and so Daniel prospered in the reign of Darius and in the reign of
Cyrus the Persian. The city authorities at Philippi tried imprisoning Paul and Silas, but next day they came and let them forth and gave them full permission to depart in freedom. You may bind the body of Zedekiah with fetters of brass, and carrying him away to Babylon, imprison him for life; but he, in whom the spirit of Joseph is, must yet rule in the throne.
Moreover he called for a famine upon the land; he brake the whole staff of bread. He sent a man before them, even Joseph, who was sold for a servant; whose feet they hurt with fetters; he was laid in iron. Until the time that his word came, the word of the Lord tried him. The king sent and loosed him; even the ruler of the people, and let him go free. He made him lord of his house and ruler of all his substance; to bind his princes at his pleasure and teach his senators wisdom (Psa 105:16-22).
Men are slow at times to discern merit, but even jailbirds will feel its power and witness to its presence. The incidental remarks in Acts, which say of the midnight song of Silas and Paul and the prisoners heard them, is not more significant than the sentence which informs us of Joseph that he was in favor in the sight of the keeper of the prison. Let no man flatter himself that he has great virtues but the world is ignorant of them. Goodness is power and will be felt, and the worlds wise men will be discovered, though a very prison seek to both hide and silence them. God knows the nooks of the universe and when there is need of a man he will find the fittest one in some corner and bring him forth.
When Saul has uncrowned himself, there is a shepherd youth known to God upon whom the mantle will fall. When Eli is old and his family are an offense to heaven, there is a boy in the temple trained, though the great outside world has never heard his name. When famine threatens Egypt and the king is unequal to the task of averting it, Joseph is lying in wait, ready to take the place by Divine appointment.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.
The butler.] The cupbearer and overseer of the winemaking and storing and serving, an important officer of the king. (2Ki. 18:17.) He was now a state prisoner for an offence against Pharaoh.(Jacobus.) His baker. This was another officer in trust of the kings bread and of its making; and his post was one of high trust, because they who had charge of the food of the king might easily poison him.(Jacobus.)
Gen. 40:4. The captain of the guard.] Potiphar. Charged Joseph with them. Not to watch over them, but to wait upon them as a servant. They continued a season in ward. Heb. Days. It is generally supposed that this represents about a year.
Gen. 40:5. Each man according to the interpretation of his dream.] This expression is intended to show that the dreams were not empty and unmeaning, but suited to each mans case and capable of a sound interpretation.
Gen. 40:11. I took the grapes and pressed them into Pharaohs cup.] The imagery of the dream is not intended to intimate that Pharaoh drank only of the fresh juice of the grape. It only expresses by a natural figure the source of wine, and possibly the duty of the chief butler to understand and superintend the whole process of its formation.(Murphy.)
Gen. 40:15. I was stolen away out of the land of the Hebrews.] This phrase is no interpolation. Judea was probably known by this name in Egypt, which Abraham had visited from that land. It may also favour the presumption that the land was inhabited by Hebrews before Canaan took possession of it.(Jacobus.)
Gen. 40:16. Three white baskets on mine head.] The figures on Egyptian monuments show that was the usual manner in which men carried baskets, while the women carried on the shoulders.
Gen. 40:17. All manner of bake-meats for Pharaoh.] Heb. All manner of food of Pharaoh, the work of a baker. The term properly signifies baked food in general. The birds did eat them out of the baskets. Even at this day in Egypt kites and hawks seize upon articles of food carried upon the head(Knobel.)
Gen. 40:19. Lift up thine head from off thee, and shall hang thee on a tree.] He was to be beheaded, and his body hung up in disgrace. (Deu. 21:22-23; Jos. 10:26; 2Sa. 4:12.)
Gen. 40:20. Lifted up the head of the chief butler and of the chief baker.] In Exo. 30:12, and Num. 1:49, this phrase is used in the sense of numbering, and, if so here, then it would mean that in recounting his officers, Pharaoh numbered thesetook their poll.(Jacobus.) But some regard this phrase as elliptical, the full expression being to lift up the head out of prison, an appropriate one, as such places of confinement were usually under ground.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 40:1-23
LIGHT UPON JOSEPHS DESTINY
This chapter discovers signs that Joseph was destined to fill an important place in the history of the kingdom of God. This was now the time of his trial and preparation for his great calling as the ruler of the Egyptians, the deliverer of his nation. Some of the indications of his high destiny are these:
I. The conviction of his innocence and integrity gains ground. Joseph was, at first, thrown into a dungeon and laid in irons. Now, this severe discipline is relaxed, and he is appointed to a kind of stewardship over the other prisoners. It is highly probable that, by this time, Potiphar was convinced of his innocence, though he detained him in custody for prudential reasons. Joseph was everywhere giving the impression of being a good and holy man. The character of Potiphars wife could not long be concealed; and as it became more and more known, the belief in Josephs innocence would gain ground.
II. He discovers signs of his true vocation.
1. As a saint of God. Mark how Joseph refers to God in every important crisis of his history. When Pharaohs two officers lamented that there was no interpreter of their dreams, he said, Do not interpretations belong to God? He was always true to his religion. His unmurmuring patience, and calmness in the midst of overwhelming calamities declare what manner of man he is. They speak to us of one who drew from secret springs of consolation, and whose hope was in the Lord his God. Mark his temperateness and forbearance, his calmness and simplicity. He does not speak unkindly of his brethren, he does not even name them, but simply states that he was stolen out of the land of the Hebrews, and that he had done nothing that they should put him into the dungeon. (Gen. 40:15). Here was the faith and resignation of a saint, whose life was fit to be recorded in the pages of Revelation as an eminent and worthy example to all ages.
2. As a prophet of God. As such, he interprets dreams, which are here to be considered as Divine revelations to men, of warning, reproof, and teaching. (Job. 33:14-18.) His own experience had taught him how dreams came from God. It was Josephs office to reveal to these prisoners the meaning of what God had taught them in their dreams. The true prophet of God interprets the dreams of humanity for a better time. He gives the vague conceptions of sincere, though ill-informed seekers after truth, a form and certainty. He even interprets the groans and pains of creations agony. (Rom. 8:19-23.)
3. As a kind and just ruler of men. Joseph was clearly a man who was destined to wield a commanding, and even a regal influence over others. He was fitted for this, doubtless, by his intellectual gifts and general characteristics, but more especially
(1) By his sympathy. Wherefore look ye so sadly to-day? he said to his fellow-prisoners whose dreams suggested the worst forebodings. (Gen. 40:6-7.) He himself had been in the school of affliction, and he had learned to be tender. Though he had griefs of his own to bear, he felt for others. He cannot be a true ruler of men who has not learned sympathy.
(2) By his uprightness. He was firm and faithful even when he had to tell unpleasant truths. (Gen. 40:18-19.) Such are the qualities required in a true ruler of men. (2Sa. 23:3-4.)
III. He retains faith and hope in God in the midst of all his adversities. God was with him in the prison. Therefore he does not abandon himself to despair, but still trusts and hopes on. Though Joseph could not fortell his own deliverance, he has confidence that he shall yet be brought out of his house of bondage. (Gen. 40:14). He has confidence that God would, in some way, vindicate him. Pharaoh might have his dreams as well as his servants, and he might be glad to have such an interpreter as Joseph in his court. Or, God might reveal to him the innocence of this prisoner, who was merely the victim of a false accusation. Conscious of his own integrity Joseph, even in his most gloomy moments, never loses faith and hope in God. (Gen. 40:15).
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 40:1-3. The place where Joseph was bound. Here was a wheel within a wheel (Ezekiel 1), a sweet providence; that these obnoxious officers should be sent to Josephs prison.(Trapp.)
The manner in which the Divine Providence quietly and secretly makes the most insignificant things, apparently, the occasion and the cause of wonderful changes, appears very visible in our narrative. It would appear simply fortuitous that Pharaoh should have thrown into prison his two officers on account, perhaps, of some very trifling offence; still more accidental would it appear that Joseph should have charge of them, and that both should have had alarming dreams, and finally how extraordinarily fortuitous that Joseph, on entering, should have observed their depression in their countenances! But all this apparent chance was made a prerequisite, in the course of Gods providence, for Josephs exaltations, and Israels redemption. The Lord finds a thousand ways where reason sees not even one.(Lange.)
Gen. 40:4. As Joseph was his slave, and these were State prisoners, he appointed him to wait upon them. It is probable that Josephs character had been somewhat re-established with him during his residence in the prison.(Murphy.)
The occurrences of the heathen world, the affairs of courts, their crimes, cabals, intrigues, are all under the divine control. Prisons, too, with their dark chambers, dungeons, sorrows, secrets, are under the control of God. At all times they have enclosed not only criminals, but the innocentoftentimes the best and most pious of men. Christ says: I was in prison, and ye came unto me; and He speaks thus, not of faithful martyrs only; even among the guilty there is a spark of Christs kinsmanship, i.e., belonging to Him.(Lange.)
Gen. 40:5-7. It appears from hence that Joseph was not a hard-hearted overseer: unlike many petty officers, whose overbearing conduct towards their inferiors is the most intolerable, he sympathises with the sorrowful, and makes free with them. The fear of God produces tenderness of heart and compassion towards men, especially to the poor and the afflicted.(Fuller.)
Joseph had suffered like them, and therefore he understood their feelings. With the value of suffering we are familiar; but we do not often remember that suffering is absolutely necessary to capacitate us for sympathy. Would you be a Barnabas, a son of consolation? Brother men, you may; but then you must pay the cost, the education of the soul by suffering.(Robertson.)
Gen. 40:8-11. Supernatural dreams seem usually to have left an impression upon the minds of their recipients amounting to a violent agitation. (Dan. 2:1.) So also the dream of Pilates wife. (Mat. 27:19). We see from this what access God has to the spirits of men, and how easily He can arm their imaginations against their own peace. He can at pleasure send a secret panic into our souls, and scare us as He did Job with dreams and visions, and even fill our days and nights with terror by presages and forebodings of uncertain evils.(Bush.)
But what kind of interpreters did these men wish for? Such, no doubt, as Pharaoh on his having dreamed, called for, namely the magicians, and the wise men of Egypt; and because they had no hopes of obtaining them in their present situation, therefore were they sad. Here lies the force of Josephs question: Do not interpretations belong to God? Which was a reproof to them for looking to their magicians instead of Him; hence also he offered himself as the servant of God to be their interpreter.(Fuller.)
The servants of God may be bound in a prison; but the word of God is not bound. (2Ti. 2:9.)
Divine words and warnings can only be interpreted by those who are taught of God.
Observe the characteristic nature of those dreams. In every case the dream betrayed the man. The butler dreamed of three great vine branches and ripe grapes, the baker of three baskets of baked meats, and Joseph, in one of his own dreams, dreamt of agriculture, the calling to which he had been accustomed. The application that we make of this is, that our spontaneous thoughts betray our character. The trivial man dreams of trivial things, but if the vision that is presented is to a man like St. Paul, he is lifted up to the third heaven, and hears unutterable things which it is not lawful to speak. The dream itself is evidence of a man of deep feeling and imagination, and of a life of spirituality. When Peter too dreamed of the sheet let down from heaven and was told to kill and eat, he says: Not so, Lord, for I have never eaten anything common or unclean. The answer speaks of a long life of obedience, for even in his dream he could not be induced to transgress the written law of God. In our hours of contemplation the soul is surrounded by its own creations, and if they be of a holy character, the man lives as in the presence of God and angels, but if, on the contrary, instead of imagination spiritualized and purified, the spirit is but sensualized, the man has then made for himself his own hell.(Robertson).
Gen. 40:12-13. The general interpretation given by Joseph to the dream is quite obvious. He would naturally infer that the man was very desirous of being restored to his office, and he would be very apt to say that such was the drift of the dream; still it would have been a mere guess. Nothing short of Divine inspiration could have assured Joseph that the dream was to be realized. But there was another circumstance which left no room to doubt whether the interpretation was only a happy conjecture or a Divine discovery. The time was specified; the three branches were three days. What human sagacity could have divined that the branches of the vine had any reference to time? or, if they had, whether three days, or three months, or three years were meant. It was wisely ordered that one part of the dream should require a divinely inspired interpreter. It was Gods design to assure the butler that Joseph obtained his wisdom, not from man, but by revelation from above.(Bush).
Joseph foresaw the time of the butlers deliverance, but he knew not the time of his own. In good hope he was, that now he should have been delivered, upon the restoration of the butler, and his intercession for him; but he was fain to stay two years longer; till the time that Gods word came: the word of the Lord tried him (Psa. 105:19); by trying, as in a fire, his faith and patience in afflictions.(Trapp).
Gen. 40:14. He very naturally throws in a request on behalf of himself. There is no symptom of impatience in this: but patience itself may consist with the use of all lawful means to obtain deliverance. The terms in which this request are made are modest, and exceedingly impressive. He might have asked for a place under the chief butler, or some other post of honour or profit: but he requests only to be delivered from this house. He might have reminded him how much he owed to his sympathetic and kind treatment; but he left these things to speak for themselves. In pleading the exalted station in which the chief butler was about to be reinstated, he gently intimates the obligations which people in prosperous circumstances are under, to think of the poor and afflicted; and Christians may still farther improve the principle, not to be unmindful of such cases in their approaches to the King of Kings. This plea may also direct us to make use of His name and interest, who is exalted at the right hand of the Majesty on high. It was on this principle that the dying thief presented his petition. Lord, remember me when thou comest into thy kingdom! A petition which the Lord of Glory did neither refuse nor forget: and still He liveth to make intercession for us.(Fuller.)
The Jews charge that Joseph in this request demanded pay for his interpretation, and allege that, on this account, he had to remain in prison two years longer. There is, however, no ground for such an imputation. But though he had the assurance of the Divine presence, and that God would deliver him from the prison, he had, nevertheless, a natural longing for liberty. Besides, he did not ask for anything unfair of the butler. (1Co. 7:21.)(Lange.)
1. The principle of this request. It is this, that those who have themselves suffered are able to enter into the feelings of others who are called upon likewise to suffer. Men are prepared for the ministry of help and consolation by suffering.
2. Illustrations of this principle.
(1.) The children of Israel were required to show kindness to the stranger, because they understood the feelings of a stranger when they were strangers in the land of Egypt.
(2.) Joseph might assume that the butler knew the feelings of a prisoner, and that he would be ready to help his poor companion in bonds.
(3.) It was thus that the Son of Man was trained to be the Captain of our salvation. (Heb. 2:10.)
Gen. 40:15. Hence he was of a superior class to that from which slaves were commonly taken.(Jacobus.)
In this profession of innocence, notice his calmness and simplicity. There are no invectives against his brethren, or against Potiphar and his wife; he merely states that he was innocent. Calm assertion is generally a proof of innocence. When you hear men cursing and swearing, like Peter, in order to asseverate their innocence, you may feel assured that there is guilt. It has been well observed, that this calmness of speech in the Gospel history is an evidence of its truth. Had it been a fiction, how would the writer have enlarged on the injustice of the Jews, and the difference in the characters of the blessed Redeemer and Barabbas! whereas the Evangelist makes no comment, but simply and calmly states the factNow Barabbas was a robber.(Robertson.)
Gen. 40:16-19. Observe in Josephs conduct the integrity of his truthfulness. It was a pleasant thing to tell the chief butler that he should be reinstated in his office; but it was not pleasant to tell the baker that after three days he should be hanged. Yet Joseph could not shrink; having once accepted the office of interpreter, he was obliged to fulfil it faithfully. This truthfulness was a matter of habit as well as of principle with Joseph. There are many men who would not tell a direct falsehood, and yet their ordinary habit is by no means strictly veracious. With no distinct intention of doing wrong, they embellish and exaggerate. Therefore, let us get the habit of accuracy; and when a thing is simply unpleasant, let us not say that it is dreadful. These are merely habits, but by degrees they break down the truth of the Christian character.(Robertson.)
And Joseph answered, etc. It is probable he used some preface to this sad destiny he reads him; as Philo brings him in saying, I would thou hadst not dreamt such a dream: or as Daniel prefaced to Nebuchadnezzar; My lord, the dream be to them that hate thee, and the interpretation to thine enemies. (Dan. 4:19.) If ministers, Gods interpreters, must be mannerly in the form, yet in the matter of their message they must be resolute. Not only toothsome, but bitter truths must be told, however they be taken. (Gal. 1:10.)(Trapp).
In Hebrew, to lift up the head, is a play upon words. It means to restore to honour and dignity, or to hang upon the gallows, or decapitation (taking off the head), or crucifixion (lifting up upon the cross).(Lange.)
Gen. 40:20-22. If both these mens dreams had portended pardon, the interpretation given by Joseph might have been considered merely as a lucky conjecture. It was reasonable to suppose that on the approaching festivity of the kings birthday he would signalize his clemency by some act of grace to offenders; but who could have foreseen that he would make one of his servants to feel the severity of his displeasure on the happy day, whilst he pardoned the other; or that he would execute his displeasure by hanging his dead body on a tree, and exposing it as a prey to the fowls of heaven? Every circumstance tended to establish the credit of Joseph as a man that enjoyed intercourse with heaven. In like manner the perfect accomplishment of the various prophecies of the Scripture leaves us without excuse if we withhold our belief of its Divine inspiration.(Bush.)
Gen. 40:23. The butlers ingratitude.
1. It was blameworthy, though he had received no personal favour from Joseph. He knew that this young man was unjustly enslaved and imprisoned. It was an act of inhumanity to forget him.
2. It is recorded as an example of warning for all time. The name of this chief butler is condemned to perpetual dishonour; and, while the world lasts, will be held up as a warning to men not to be too confiding in the companions of their adversity when these are raised to positions where they can help them. High station often changes the manners, and makes men too proud to notice their humble friends and to remember the kindnesses they received from them in simpler days.
3. It reminds us that God will notice and visit all ingratitude. There is a Book of God which contains the record of every individual life. And when that Book is opened, confusion will cover the faces of all who have been guilty of ingratitude to God or man.
Alas, what a selfish creature is man! How strangely does prosperity intoxicate and drown the mind. How common it is for people in high life to forget the poor, even those to whom they have been under the greatest obligations. Well, be it so; Josephs God did not forget him: and we, amidst all the neglects of creatures, may take comfort in thisJesus does not neglect us. Though exalted far above all principalities and powers, He is not elated with His glory, so as to forget His poor suffering people upon earth. Only let us be concerned not to forget Him. He who needs not our esteem, as we do His, hath yet in love condescended to ask us to do thus and thus in remembrance of Him!(Fuller.)
It was Josephs single ray of hope in the prisonthat which lighted him to freedomthat he could commend himself to the intercession of the chief butler. When this went out, according to every probable view, there seemed nothing else for him than to pine away his whole life in prison; and yet the fulfilment of the dreams of the court officers might have strengthened him in the hope of the fulfilment of his own dreams in his native home.(Lange).
Our ingratitude towards the New Testament, Joseph, in forgetting all that He has done for us in our bondage, will fill us with confusion at the great day!(Jacobus).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2. Joseph as Prisoner in Egypt (Gen. 39:1 to Gen. 41:45).
39 And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaohs, the captain of the guard, an Egyptian, bought him of the hand of the Ishmaelites, that had brought him down thither. 2 And Jehovah was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. 3 And his master saw that Jehovah was with him, and that Jehovah made all that he did to prosper in his hand. 4 And Joseph found favor in his sight, and he ministered unto him: and he made him overseer over his house, and all that he had he put into his hand. 5 And it came to pass from the time that he made him overseer in his house, and over all that he had, that Jehovah blessed the Egyptians house for Josephs sake; and the blessing of Jehovah was upon all that he had, in the house and in the field. 6 And he left all that he had in Josephs hand; and he knew not aught that was with him, save the bread which he did eat. And Joseph was comely, and well-favored.
EGYPT
and the Nile
Egypt is the gift of the Nile.
(Herodotus)
The Nile is 3,743 miles long from its origin at Lake Victoria in central Africa to the Mediterranean.
Numbers on the map indicate the cataracts of the Nile.
The first cataract at Aswan marks the southern limits of Egypt.
7 And it came to pass after these things, that his masters wife cast her eyes upon Joseph; and she said, Lie with me. 8 But he refused, and said unto his masters wife, Behold, my master knoweth not what is with me in the house, and he hath put all that he hath into my hand: 9 he is not greater in this house than I; neither hath he kept back anything from me but thee, because thou art his wife; how then can I do this great wickedness, and sin against God? 10 And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 11 And it came to pass about this time, that he went into the house to do his work; and there was none of the men of the house there within. 12 And she caught him by the garment, saying, Lie with me; and he left his garment in her hand, and fled, and got him out. 13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 14 that she called unto the men of her house, and spake unto them, saying, See, he hath brought in a Hebrew unto us to mock us: he came in unto me to lie with me, and I cried with a loud voice: 15 and it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out. 16 And she laid up his garment by her, until his master came home. 17 And she spake unto him according to these words, saying, The Hebrew servant, whom thou hast brought unto us, came in unto me to mock me: 18 and it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out.
19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled, 20 And Josephs master took him, and put him into the prison, the place where the kings prisoners were bound: and he was there in the prison. 21 But Jehovah was with Joseph, and showed kindness unto him, and gave him favor in the sight of the keeper of the prison. 22 And the keeper of the prison committed to Josephs hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it. 23 The keeper of the prison looked not to anything that was under his hand, because Jehovah was with him; and that which he did, Jehovah made it to prosper.
40 And it came to pass after these things, that the butler of the king of Egypt and his baker offended their lord the king of Egypt. 2 And Pharaoh was wroth against his two 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 ministered unto them: and they continued a season in ward. 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, who were bound in the prison. 6 And Joseph came in unto them in the morning, and saw them, and, behold, they were sad. 7 And he asked Pharaohs officers that were with him in ward in his masters house, saying, Wherefore look ye so sad today? 8 And they said unto him, We have dreamed a dream, and there is none that can interpret it. And Joseph said unto them, Do not interpretations belong to God? tell it me, 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 its blossoms shot forth; and the clusters thereof brought forth ripe grapes: 11 and Pharaohs cup was in my hand; and I took the grapes, and pressed them into Pharaohs cup, and I gave the cup into Pharaohs hand. 12 And Joseph said unto him, This is the interpretation of it: the three branches are three days; 13 wherein yet three days shall Pharaoh lift up thy head, and restore thee unto thine office: and thou shalt give Pharaohs cup into his hand, after the former manner when thou wast his butler. 14 But have me in thy remembrance 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, three baskets of white bread were on my head: 17 and in the uppermost basket there was of all manner of baked food 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 within yet 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. 20 And it came to pass the third day, which was Pharaohs birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and the head of the chief baker among his servants. 21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaohs 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.
41 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 2 And, behold, there came up out of the river seven kine, well-favored and fat-fleshed; and they fed in the reed-grass. 3 And, behold, seven other kine came up after them out of the river, ill-favored and lean-fleshed, and stood by the other kine upon the brink of the river. 4 And the ill-favored and lean-fleshed kine did eat up the seven well-favored and fat kine. So Pharaoh awoke. 5 And he slept and dreamed a second time: and, behold, seven ears of grain came up upon one stalk, rank and good. 6 And behold, seven ears, thin and blasted with the east wind, sprung up after them. 7 And the thin ears swallowed up the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. 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.
9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: 10 Pharaoh was wroth with his servants, and put me in ward in the house of the captain of the guard, me and the chief baker: 11 and we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 12 And there was with us there a young man, a 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. 13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.
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 Pharoah. 15 And Pharoah said unto Joseph, I have dreamed a dream, and there is none that can interpret it; and I have heard say of thee, that when thou hearest a dream thou canst interpret it. 16 And Joseph answered Pharaoh, saying, It is not in me: God will give Pharaoh an answer of peace. And Pharaoh spake unto Joseph, 17 In my dream, behold, I stood upon the brink of the river: 18 and, behold, there came out of the river seven kine, fat-fleshed and well-favored; and they fed in the reed-grass: 19 and, behold, seven other kine came up after them, poor and very ill-favored and lean-fleshed, such as I never saw in all the land of Egypt for badness: 20 and the lean and ill-favored kine did eat up the first seven fat kine: 21 and when they had eaten them up, it could not be known that they had eaten them; but they were still ill-favored, as at the beginning. So I awoke, 22 And I saw in my dream, and, behold, seven ears came up upon one stalk, full and good; 23 and, behold seven ears, withered, thin, and blasted with the east wind, sprung up after them: 24 and the thin ears swallowed up the seven good ears; and I told it unto the magicians; but there was none that could declare it to me.
25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is about to do he hath declared unto Pharaoh. 26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 27 And the seven lean and ill-favored kine that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine. 28 That is the thing which I spake unto Pharaoh; what God is about to do he hath showed unto Pharaoh. 29 Behold, there come seven years of great plenty throughout all the land of Egypt: 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; 31 and the plenty shall not be known in the land by reason of that famine which followeth; for it shall be very grievous. 32 And for that the dream was doubled unto Pharaoh, it is because the thing is established by God, and God will shortly bring it to pass. 33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 34 Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. 35 And let them gather all the food of these good years that come, and lay up grain under the hand of Pharaoh for food in the cities, and let them keep it. 36 And the food shall be for a 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.
37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. 38 And Pharaoh said unto his servants, Can we find such a one as this, a man in whom the spirit of God is? 39 And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this there is none so discreet and wise as thou: 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. 41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 42 And Pharaoh took off his signet ring from his hand, and put it upon Josephs hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; 43 and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he set him over all the land of Egypt. 44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt. 45 And Pharaoh called Josephs name Zaphenathpaneah; and he gave him to wife Asenath, the daughter of Potiphera priest of On. And Joseph went out over the land of Egypt.
(1) Joseph and Potiphars Wife (Gen. 39:1-23). It is a characteristic of Joseph that throughout his life his faithfulness to God brought upon him, and upon all those associated with him, the blessing of God. So it was in Potiphars household into which he was sold as a slave. Here he soon rose to the high post of overseer, and the house, we are told, was divinely blessed for his sake, a fact which even Potiphar himself recognized (Gen. 39:3-6). We have to admit that Joseph, whatever may have been his faults as a youth, certainly developed into one of the most admirable men of all those who figure in the Old Testament records, The character of Joseph stands out as one of the purest in the whole compass of sacred history. No temptation could overcome his high-toned morality, no calamity could shake his implicit faith in God. Adversity in its bitterest form did not unduly depress him, and neither did the giddiest height of prosperity generate unseemly pride. In his fathers house pampered and fondled; in slavery wantonly and falsely accused; in the palace wielding unlimited power, he was always the same truthful, pure, just, noble-minded, God-fearing man (SIBG, 279). The fact he loved God, however, and was destined to accomplish Gods will in Egypt did not make it possible for him to be spared the injustice of false accusations and undeserved imprisonment. When Potiphars wife, a fair example of her kind (whose name is Legion), tried to take advantage of his physical attractiveness and vigor by repeatedly trying to inveigle him into an adulterous relationship, he stoutly refused to be unfaithful either to his God or to his master, and fled the place of temptation, even as the Apostle advises all righteous men to do on facing the snares of the devil (1Ti. 6:11, 2Ti. 2:22; 1Co. 6:18, 1Ti. 3:7, Eph. 6:11). From this human point of view, Joseph could not betray the trust placed in him by Potiphar. It is significant, however, that he affirmed a higher motivation for his refusal, How then can I do this great wickedness, and sin against God? Angered by Josephs refusal to accept her advances, Potiphars wife determined to get revenge. She called for the male servants in the house, who in any event would have been glad to be rid of the foreigner. She spoke of Joseph as a Hebrew using Egyptian racial prejudice to serve her purpose. On one occasion, previously, finding herself alone with Joseph, she took hold of his garment in her desire to consummate her sinful appeal. But this was the occasion on which Joseph fled, unfortunately, however, leaving the garment in her hand. Now, in her desire to make him pay for his rejection of her, she told the Egyptian servants that Joseph had been the aggressor, and that she had resisted his advances, calling for help, and seizing his garment when he fled. When Potiphar heard this report he was angered and had Joseph put into prison. (It has been suggested that he might have had some doubt about his wifes story, otherwise Joseph would have been put to death immediately.) (It should be noted, too, that Joseph had the responsibility for all the business of this household, with one exception, namely, the provision of food (Gen. 43:32). Egyptians would have considered themselves defiled, we are told, if they were to eat with a foreigner.) Some authorities call attention to the Egyptian Tale of Two Brothers as an interesting parallel of this account of the temptation of Joseph. In that story it is the younger brother who is falsely accused by the older brothers wife. When the truth is finally known, the wicked wife is slain by her husband. It seems rather far-fetched to establish any significant correspondence between the two tales.
(2) Joseph in Prison (Gen. 39:20-23). The best of men have been accused of the most atrocious crimes. And there is a great readiness in men to believe an evil report, especially against the professors of religion. Here the most improbable story gains easy credit. How often is guilt honored, and innocence oppressed and punished! Yet let me not be weary in well-doing, or in resisting unto blood, striving against sin; for the bitterest sufferings, with a good conscience, are to be preferred to all the pleasures of sin. Though persecutors should be deaf to my plea, there is one, Jehovah, who seeth and judgeth. In his time he will vindicate my character and plead my cause. No prison can exclude his presence (SIBG, 279). Joseph was to learn that to them that love God all things work together for good (Rom. 8:28). When Joseph was sold as a slave he could hardly have known that God was arranging circumstances which would make possible the fulfilment of his dreams (Gen. 37:5-10). Nor could he have suspected the long years needed before the fulfilment. But of one truth he early became aware that God was with him, for no adversity could make him bitter or distrustful of God. Twice we are told that the Lord was with Joseph (Gen. 39:2; Gen. 39:21). Josephs rich spiritual insight was plainly evidenced when he attributed to God his imprisonment and slavery as well as his rise to power (Gen. 45:7-8). His brothers sinned as they wrought their own wilful wickedness, but God used it for the accomplishment of the divine purpose (Gen. 45:7, Gen. 50:20, Psa. 76:10) (HSB, 63). (Cf. Isa. 46:8-11). The story was the same in prison as it had been in Potiphars house: Joseph rose to the position of great responsibility: the keeper of the prison soon came to trust him implicitly, and finally put him in charge of all those who were in the prison. Jehovah was with Joseph and showed kindness unto him, etc., Gen. 39:21.
(3) Joseph the Interpreter of Dreams (Gen. 40:1-23). It so happened that the kings chief butler and chief baker were thrust into prison for offenses against the Pharaoh. In prison each of these men had a remarkable dream which he related to Joseph. The butler dreamed that he saw a vine with three branches, the clusters of which produced ripe grapes; these he pressed into Pharaohs cup. As scribe of the sideboard he had been responsible, of course, for the kings food and drink. The dream was in harmony with his vocation, his usual employment: however, he had done something to cause him to fall into disfavor with the monarch. Joseph interpreted the dream to signify that in three days he, the butler, should be released from prison and restored to his position. Joseph asked of this butler a favor, a very small favor in a sense, in view of the butlers restoration to his place in the royal court: he asked the butler to call the Pharaohs attention to his unjust imprisonment and to intercede for him. He did not mention the incident with Potiphars wife but did protest his innocence. He mentioned his having been stolen away out of the land of the Hebrews (Gen. 39:15), a reminder that he had not been a slave from birth. The baker dreamed that he had three white baskets on his head, the uppermost basket containing baked meats for Pharaoh which were eaten by the birds while he was carrying it. (We learn that bread baskets such as those described here appear in tomb paintings from ancient Egypt.) This dream was explained by Joseph to mean that the chief baker also should be taken from prison in three days, but only to be hung on a tree for the birds to eat the flesh off his bones. (To the Egyptian who held that the welfare of the soul in the next life would be dependent on the preservation of the body, that is, the earthly body, such a destiny would be particularly offensive.) The two dreams were fulfilled to the letter: on the third day the chief butler was restored to his office, where he immediately forgot all about Joseph and his request; and on the third day the chief baker was hanged. Joseph had to choose between his position and his purity. He chose the latter only to suffer unjust accusation and punishment for a crime he did not commit. Yet his noble stand was not in vain, for it resulted in his meeting the kings butler and baker, and this contact in turn made possible his becoming premier of Egypt under the Pharaoh (HSB, 64).
(4) Joseph the Interpreter of the Pharaohs Dreams (Gen. 41:1-36). For two whole years the chief butler forgot, and for two whole years Joseph lingered in prison. Of all the sins in the category, yet the most universal undoubtedly, what is baser, what is more deplorable, more genuinely selfish, than ingratitude? The Bible portrays heaven as essentially the place of joyous eternal thanksgiving (Rev. 5:9-14; Rev. 11:15-17; Rev. 15:2-3; Rev. 19:1-10): and in this world he who has the most thankfulness in his heart has the most of heaven in his life. At the end of the two years, however, something happened: The Pharaoh himself had two dreams, In the first he stood by the river, the Nile of course, on which the very life of all Egypt depends. Irrigation comes to the soil of Egypt by the annual overflow of the Nile; apart from this river, Egypt would be only a part of the great desert which covers all of northern Africa. The Pharaoh saw, coming up out of the river seven fat kine (cows) which proceeded to feed on the marsh-grass that grew along its banks. (In the Egyptian heiroglyphics, the ox is the emblem of agriculture). Then, behold, the Pharaoh saw seven lean cows come up out of the river and devour the seven fat ones. Then he had a second dream: in this he dreamed that seven full ears of grain came up on one stalk, and behold, seven thin ears sprung up after the good ones and devoured them. The king was sore troubled, of course; none of his magicians (not necessarily wise men, but necromancers) could interpret these dreams. Then it was that the chief butler remembered! He came to the Pharaoh with an open confession, I do remember my faults this day! and he told the king about the young Hebrew prisoner who had correctly interpreted the dreams of the butler and baker in prison. Joseph was hastily released and prepared for his meeting with the Pharaoh. As of Semitic origin of course he wore a beard, but now he must be shaved in anticipation of his meeting with the Egyptian monarch (it must be remembered that Pharaoh was only a title, like Caesar, Czar, Kaiser, etc.). Suitable clothing was provided for Joseph and he was ushered into the presence of the king. With a minimum of ceremony, the monarch quickly related to Joseph the contents of his dreams which were actually only one as to meaning. It is interesting to note that Joseph disclaimed any personal psychic powers: what God is about to do he hath declared unto Pharaoh, Gen. 41:25. Joseph then explained the dreams of the cattle and the ears of grain as descriptive of the immediate agricultural future of Egypt: the seven good cattle and seven good ears signified seven years of plenty; but the seven thin cattle and the seven bad ears signified seven bad years that would follow. God was warning the Pharaoh that he must prepare during the seven years of plenty for the seven years of famine that would inevitably follow. The dream, said Joseph, was doubled unto Pharaoh, because the thing is established by God, and God will shortly bring it to pass. Joseph then proceeds to make some recommendations. He suggests that the king appoint an administrator to be responsible for securing sufficient food during the years of plenty to provide for the needs which would arise during the years of famine. One fifth of the produce of the good years, he said, should be placed in the royal granaries for distribution throughout the land during the lean years. The king recognized in Joseph the kind of administrator he was now in need of, the kind who would serve Egypt in the impending time of crisis. Whereupon, he appointed Joseph himself as Grand Visier, or Prime Minister (over my house, Gen. 41:10). The official signet ring was given to Joseph that he would have power to issue edicts in the name and with the seal of the Pharaoh. He arrayed Joseph in vestments of Egyptian fine linen, the material used by the royal family and the highest officials of the realm. The king put the gold chain around Josephs neck, the emblem of a signal honor, and kind of distinguished service medal. He caused Joseph to ride in the second chariot, next to that of the king himself. A herald went before Joseph crying out, Abrech, meaning probably, Bow the knee. The royal command was given as stated in Gen. 41:44, and meaning, it would seem, something like Without thee, or thy command, shall no man do anything. Joseph was also given an Egyptian name, Zaphenath-paneah (a name of uncertain derivation and said to be meaningless in Hebrew). He took as his wife an Egyptian named Asenath, the daughter of Potiphera, a priest of On. A characteristically Egyptian tableau of investiture: Joseph is made viceroy of Egypt; he is second only to the Pharaoh; his house is the centre of administration and he is the keeper of the kings seal. The runners before his chariot of state cry Abrek, which suggests the Egyptian thy heart to thee, beware, make way (JB, 65). These three names indicate pretty clearly the nature of the religion at that time prevailing in Egypt. Asenath signifies belonging to Neith, and Neith was the Egyptian Minerva. Potipherah means belonging to the sun, and On seems to have been identical with the Syrian Baalthe Sun-god. The Egyptians, in fact, were wholly given to idolatry (SIBG, 282). (Minerva was the Roman goddess of wisdom. The Sun-god in Egypt was most generally known as Re; his seat of worship was at Heliopolis in the Delta. Herodotus, the father of history, relates in detail the circumstances of his visit to Heliopolis.)
On Dreams: An Excursus
Dreams have always been fascinating subjects in human experience. What is the relation between our dream world and the world of our waking hours? Who can say? Erich Fromm tells the story of a Chinaman who had an unusual dream. In it he dreamed that he was a butterfly flitting around and sipping nectar from flower to flowera delectable experience. Suddenly he was awakened by a loud noise. Then he began to think, and ask himself: Was I, a few minutes ago, a Chinaman dreaming that I was a butterfly, or am I now a butterfly dreaming that I am a Chinaman? This, absurd though it may seem, is a question not to be dismissed too carelessly.
What is the nature of dreams? Dr. James L. Jarrett, in his excellent book, The Quest for Beauty, 5963, deals with this subject most interestingly. He writes: There is an easy answer to the question: a dream is the psychic activitythe experience of happenings, thoughts, feelings, imagesduring sleep. But to go further in our probing is not quite so easy. Why does one dream? To protect ones sleep, says Freud, by channeling certain stimuli which might otherwise wake one up. Not all agree with Freuds answer, but a more important question for our purpose is this: Why does one dream what he does dream? And this: Do dreams mean anything? Do they signify? The easy answerperhaps the most popular one, even todayis that dreams are mere nonsense, just a jumble of images as if the wind caught and scattered the snapshots from an open drawer. There is no reason for dreaming the way we doexcept, perhaps, that when our digestive system is having its troubles, we do tend to have troubled dreams; and when our feet get cold, we may have some appropriate dream, such as walking over snowbut nothing more profound than this. So there is not importance or significance to dreamsthough occasionally one may be amusing or weird enough to tell at the breakfast table, even if the audience, in such cases, is seldom as interested as the teller. Jonathan Swift in his parody of Petronius has expressed this position:
On Dreams
Those dreams that on the silent night intrude,
And with false flitting shades our minds delude,
Jove never sends us downwards from the skies;
Nor can they from infernal mansions rise;
But are all mere productions of the brain,
And fools consult interpreters in vain.
For when in bed we rest our weary limbs,
The mind unburdend sports in various whims;
The busy head with mimic art runs oer
The scenes and actions of the day before.
But not everyone has thought so lightly of dreamseven before the influence of psychoanalysis. Literature of every age expresses peoples concern with their dreams; consider Josephs interpretation of Pharaohs dream of the fat kine and the lean kine, Chaucers Nuns Priests Tale, or the wife warning her husband in Tolstoys God Sees the Truth But Waits not to undertake a journey because she had dreamed his hair turned suddenly white. Then there are Strindbergs Dream Play and Joyces Finnegans Wake, a whole novel expressive of a dreambut the list is virtually endless. Dreams, then, according to some strains of folk opinion, are important, at least sometimes. They are ominous, revelatory, prophetic. If they are shadows, they are foreshadows and had better not be lightly dismissed, though their meaning may well be ambiguous and obscure like the pronouncements of the oracles.
Our language employs two other meanings of dreaming, both so common as to require no more than mention. One is idle, profitless musing. Thus Wordsworths Expostulation and Reply :
Why, William, on that old grey stone,
Thus, for the length of half a day,
Why, William, sit you thus alone,
And dream your time away?
Another common meaning is: wishing, hoping, planning. When Jeannie of the light brown hair is dreamed of, there is present, no doubt, something more wishful than a mere phantasmagoria. The coming true of dreams is a favorite cliche of song writers and advertising copy writers.
Now, these two latter uses will be noticed to refer especially to daydreams, which differ from sleeping dreams mainly in being somewhat more coherent and certainly under better control from the conscious will of the dreamer; but as the language suggests, the similarity between day and night dreams is more impressive than their differences.
So far, then, mention has been made of four characteristics commonly attributed to dreams: irrationality or silliness, occasional prophetic quality, idleness as contrasted with up and doing, and wishfulness as contrasted with present reality.
As everyone knows, one of the distinctive and (to many people) outrageous characteristics of depth psychology is its insistence upon taking dreams seriously. [Depth psychology postulates some conception of an unconscious dimension in the self, emphasizes unconscious or hidden motivation and the emotional element in the human being. It stresses especially the irrationality of man.] Nevertheless, it by no means contradicts the common-sense notions, It too says that dreams are irrational, prophetic, idle, and wishful; and it goes on to say that however ill dreams conform to the outside world, they arise from and therefore potentially reveal the inside world of the dreamer. The primary assumption is that there is some reason for our dreaming everything we do dream. This reason, though usually not perfectly apparent at first, is discoverable; indeed, in some sense the dreamer knows the meaning of his own dream though it may require a therapist to help him realize explicitly what he knows.
We must distinguish, Freud tells us, between the surface or manifest plot of the dream and the deeper symbolic latent significance that it almost always has. A child may wish to go on a picnic and then dream of going on a picnic; but the older the child gets, the more complex and involved his dreams become. He begins to employ symbols which are at once richer and more obscure than the childs direct imagery. At the adults dreamed picnic there may be apples and flowers and ants and swings and lakes, but these things will seem somehow different from their waking selvesand they are, because they are not only themselves but are also persons and acts in disguise. Above all, the dreams are the products of our feelings and attitudes, our loves and hates, wishes and fears, confidences and insecurities. A dream may reveal to us emotions that we are unaware of, antipathies which we have never been willing to admit, dreads that we have kept hidden even without trying to, desires that we consider shameful, beneficial courses of action that for some reason we have regarded as impossible.
The symbols that dreamers employ are not, according to the psychoanalytic theory, entirely understandable without the interpretive help of the dreamer; yet men for some reason dream more nearly alike than might be supposed. Consequently, there are a number of dream symbols which have a nearly constant meaning, however particularized a significance they have in different occurrences. Water, for instance, seems always to have to do with birth, as journeying symbolizes death. And these meanings, it is curious and interesting to note, apparently do not vary much as to time and place. However unlikely it might offhand seem, there are striking similarities in the dreams of a twentieth-century Wall Street broker; his contemporary, a Zuni warrior; and their ancient predecessor, a Persian king. Yet perhaps it is not so strange either; men everywhere and in every time are born, reared, and educated; they work, marry, raise children, and die. Their bodies are much alike; they share certain basic needs. All of them must relate in a variety of ways to their fellows; all of them love and hate, know fear and hope; have times of joy and times of sorrow. Man, said someone, is the animal who knows he must die. Man, said Aristotle, is the rational animal; but, said Aristotle, he is also vegetative and carnal. And man, as all men know, is a dreamer of dreams. [Plato taught, in the Republic, that the good (just) man is the man in whom reason sits on the throne and functions to control the emotions and direct the will. He admits, however, that in every man a wild beast is lurking in his interior depths and may break loose if not continually kept in subjection by the reason and the will.]
Dreams are irrational if by that description is meant that their coherence is a coherence of emotional tone and not, necessarily, of orderly sequence of events and of images matching those of waking perception and of thoughts arranged in syllogistic pattern. Their irrationality, however, is not beyond all understanding, [The chief characteristic of man, said Aristotle, that which marks him off a man, is the range of his moral potential: he is capable either of wallowing in the gutter or walking up among the stars.]
For instance, dreams may be understood to be prophetic. Not because of their being vehicles of occult omniscience but because they are records of the past and present, which are the seedbed of the future. Take the wonderful case of Pilates wife. She warned her husband not to deal with Jesus because, she said, I have suffered many things this day in a dream because of him (Mat. 27:19). May it not be that her dream showed her something about her own perception of Jesus that she had not before been quite able to acknowledge? The person who had been dreaming of falling down mountain cliffs might be advised to postpone his ascent of F-6, not because the dreams are a glimpse of fate exactly, but because they perhaps reveal a certain fear of the dreamer, a fear which might during a climb contribute to the actualization of the dreams. (The student who may wish to pursue this subject further is advised to make a study of Jungs interesting doctrine of the Collective Unconscious).
As usual, as on other matters of human experience, our great genius, William Shakespeare, has a most significant comment to give us on the subject of dreams, as embodied in Hamlets famous soliloquy:
To be, or not to be: that is the question:
Whether tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them? To die: to sleep:
No more: and by a sleep to say we end
The heartache and the thousand natural shocks
That flesh is heir to, tis a consummation
Devoutly to be wishd. To die, to sleep:
To sleep: perchance to dream: ay, theres the rub:
For in that sleep of death what dreams may come,
When we have shuffled off this mortal coil,
Must give us pause. . . .
Dreams: In The Bible
Dreams, in Biblical terms, may be classified as (1) Vain dreams (Job. 20:8, Psa. 73:20, Isa. 29:8); (2) Dreams employed by God in the actualization of His designs in the production of which He works according to the laws of the mind and perhaps always makes use of secondary causes. These are (1) designed to affect the spiritual life of specific persons, e.g., the Midianites dream which was providentially overheard by Gideon and encouraged the latter to his signal victory (Jdg. 7:13). The dream of Pilates wife may have been of this character (Mat. 27:19). (2) Designed to be directive and prophetic when revelation was as yet incomplete. These carried with them, it seems, credentials of their divine origin. We find many of these in Genesis: Gen. 20:3; Gen. 28:12; Gen. 31:10; Gen. 31:24; Gen. 37:5; Gen. 37:9-10; Gen. 37:20; Gen. 40:5; Gen. 41:7; Gen. 41:15; Gen. 41:25-26. See also 1Ki. 3:5; Dan. 2:1; Dan. 2:4; Dan. 2:36; Dan. 4:1 ff; Dan. 7:1 ff.; Mat. 1:20; Mat. 2:12, The power of accurately interpreting prophetic dreams was granted to certain favored people, as to Joseph (Gen. 41:16), and to Daniel (Dan. 2:25-28; Dan. 2:47). Dreams offered as revelations to the O.T. saints were subjected to tests to determine their character. If they inculcated immoral conduct, they were by that very fact proclaimed false; and any person who sought by such means to lead Israel from the worship of Jehovah was to be put to death (Deu. 13:1-5; Jer. 23:25-32; Jer. 29:8; Zec. 10:2).
The dream is a domain of experience, having an intellectual, ethical, and spiritual significance. Living in an earthly body, we have, as the background of our being, a dim region, out of which our thinking labors forth to the daylight, and in which much goes forward, especially in the condition of sleep, of which we can only come to a knowledge by looking back afterward. Experience confirms to us the assertion of Scripture (Psa. 127:2) that God giveth to his beloved in sleep. Not only many poetical and musical inventions, but, moreover, many scientific solutions and spiritual perceptions, have been conceived and born from the life of genius awakened in sleep. [Students of psychic phenomena are unanimous in our day in affirming that the Subconscious in man is the seat of perfect memory, perfect perception of the fixed laws of nature, and creative imagination. See my Genesis, Vol. I, 4567, 460465.]
Another significant aspect of dreaming is the ethical. In the dream ones true nature manifests itself, breaking through the pressure of external relations and the simulation of the waking life. From the selfishness of the soul, its selfish impulses, its restlessness stimulated by selfishness, are formed in the heart all kinds of sinful images, of which the man is ashamed when he awakens, and on account of which remorse sometimes disturbs the dreamer. The Scriptures appear to hold the man responsible, if not for dreaming, at least for the character of the dream (Lev. 15:16, Deu. 23:10).
A third significant aspect of dreams is the spiritual: they may become the means of a direct and special intercourse of God with man. The witness of conscience may make itself objective and expand within the dream-life into perceptible transactions between God and man. Thus God warned Abimelech (Genesis 20) and Laban (Gen. 31:24) in a dream, and the wife of Pilate warned her husband against being concerned in the death of the Just One (Delitzsch, Biblical Psychology, 324ff., quoted, UBD, p. 275). A good dream was one of the three things-viz., a good king, a fruitful year, and a good dreampopularly regarded as marks of divine favor; and so general was the belief in the significance that it passed into this popular saying: If anyone sleeps seven days without dreaming call him wicked (as being unremembered by God): see again Delitzsch (ibid.). The conviction of the sinfulness and nothingness of man is related by Eliphaz as realized in a dream (Job. 4:12-21).
There are many instances in Scripture of dreams in which the special will of God is revealed to men. (Cf. Gen. 28:12; Gen. 31:10-13; 1Ki. 3:5; Mat. 1:20; Act. 16:9; Act. 18:9; Act. 23:11; Act. 27:23; note that these last were night visions of the Apostle Paul). Waking visions probably are to be distinguished from prophetic dream visions, which the seer, whether by day or by night (Eze. 8:1; Dan. 10:7; Act. 7:55; Act. 10:9-16; Act. 16:9; Act. 18:9), receives in a waking state. As we have noted heretofore, dreams of presentiment (premonitions) occur frequently in Scripture (as especially were the dreams that played such an important role in the career of Joseph, Gen., chs. Gen 37:511, 40, 41; cf, Gen. 42:9). Dreams and visions are said to be two forms of the prophetic revelations of God (Num. 12:6). Still and all, we are warned against putting too much reliance on dreams (Ecc. 5:7). In the pagan world, because dreams were looked upon as communications from the gods, there arose those who professed special ability to interpret them (Magi). These men were not to be heeded if they taught anything contrary to the Law (Deu. 13:1 ff., Jer. 27:9). There are instances recorded of Gods helping men to understand dreams and the divine truth communicated through them (Gen. 40:5,ff; Gen. 41:7-32; Dan. 2:19 ff; Dan. 4:8).
In common with contemporary peoples the Hebrews sought an explanation of their dream experiences. But in the matter of the interpretation of dreams the Bible distinguishes between the dream-phenomena reported by non-Israelites and by Israelites. Gentiles such as Pharaoh (Gen. 41:15 ff.) and his high-ranking officers (Gen. 40:12 ff., Gen. 40:18 ff.) require Joseph to explain their dreams, and Nebuchadnezzar needs Daniel (Dan. 2:17 ff.). On occasion God Himself speaks and so renders human intervention unnecessary (Gen. 20:3 ff; Gen. 31:24; Mat. 2:12). But when the members of the covenant community dream, the interpretation accompanies the dream (Gen. 37:5-10; Act. 16:9 ff.).
This subject is important for the Old Testament view of prophecy. Among the Hebrews there was a close association between dreams and the functions of a prophet. The locus classicus is Deu. 13:1-5, but 1Sa. 9:9 remarks that a Prophet was beforetime called a Seer. If seer means a man of visions, then it supports Deu. 13:1; Deu. 13:3; Deu. 13:5, where the prophet is mentioned along with the dreamer without betraying any sense of incongruity. The close connection in Hebrew thought between dreaming and prophesying is again revealed in Jer. 23:25; Jer. 23:32. It is also clear that in the days of Samuel and Saul it was commonly believed that the Lord spoke through dreams as well as by Urim and the prophets (1Sa. 28:6), However, a revelation through dream phenomena was thought of as being inferior to a revelation that was received by the prophet from the Lord at first hand. This is the conclusion which Num. 12:6-8 forces upon us. Jeremiah uses the same kind of distinction in discrediting the revelations of the false prophets of his own day (Jer. 23:25; Jer. 23:32). The Word of the Lord which came to the authentic prophet was a hammer and a fire (Jer. 23:29), whereas a dream-revelation was straw (Jer. 23:28) (See NBD, s.v.).
REVIEW QUESTIONS
See Gen. 41:46 to Gen. 47:31.
Fuente: College Press Bible Study Textbook Series
XL.
JOSEPH INTERPRETS THE DREAMS OF THE CHIEF BUTLER AND BAKER.
(1) Butler.Heb., one who gives to drink, cupbearer. As we learn in Gen. 40:11 that it was grapewine which he gave the king to drink, this chapter has been the main dependence of the new critics for their proof that the Book of Genesis was not written by Moses. For Herod. (i. 77) says, The Egyptians make use of wine prepared from barley, because there are no vineyards in their country. As Herodotus was thirteen centuries later than the time of Joseph, they argue not only that the vine could not have been introduced into Egypt at so early a date, but that the records of Josephs life could not have been put together by anyone acquainted with Egypt, in spite of their exact knowledge in all other respects of Egyptian customs. But when we turn to Herodotus himself, we find the most complete refutation of the previous statement. For, in Book ii. 37, speaking of the liberal treatment of the priests, he says, that they had an allowance of grape-wine. Again, in Genesis 39, he tells us that it was the custom to pour wine on a victim about to be sacrificed. To one used to the extensive vineyards of Greece and Asia Minor, the comparative scarcity of the vine, and the use of another ordinary drink in its place, would be striking; but that he was guilty of gross exaggeration in his statement is proved by evidence far more trustworthy than his own writings. For, on the tombs at Beni-hassan, which are anterior to the time of Joseph, on those at Thebes, and on the Pyramids, are representations of vines grown in every way, except that usual in Italy, festooned on trees; there is every process of the vintage, grapes in baskets, men trampling them in vats, various forms of presses for squeezing out the juice, jars for storing it, and various processes, even of the fermentation, noticed. Numerous engravings of the sculptures and paintings on these ancient monuments may be seen in Wilkinsons Egypt; and most abundant evidence of the culture of the vine in ancient Egypt has been collected, and an account of the vines grown there given in Malans Philosophy or Truth, pp. 31-39. It neither is nor ever was a great wine-producing country, but the vine existed from one end of the country to the other, as it does at this day.
Baker.Wilkinson, Ancient Egyptians, ii. 38, 39, gives proof from the monuments, that they had carried the art of making confectionery to very great perfection.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. After these things After Joseph had been imprisoned, and had found favour with the keeper .
The butler Or, cup-bearer . He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (Gen 40:2) found it necessary to employ the services of many others in this business . How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master . ” These officers would be especially subject to such suspicions .
Fuente: Whedon’s Commentary on the Old and New Testaments
Joseph Comes In Contact With Important Court Officials And Interprets Their Dreams ( Gen 40:1-23 ).
Gen 40:1-2
‘And it happened after these things that the cup-bearer of the king of Egypt, and his baker, offended their lord the king of Egypt. And Pharaoh was angry against his two officers, against the head of the cupbearers and the head of the bakers.’
We note here the old title ‘the king of Egypt’ and the new title ‘Pharaoh’, the latter probably an updating by Moses. We do not know how the two ‘officers’ (saris as with Potiphar) offended but it may be that something made Pharaoh ill and the blame fell equally on the two responsible for his food and drink. Later investigation may then have vindicated the butler and put the blame on the baker.
“The head of the cup-bearers.” The word ‘masqeh’ (EV ‘butler’) corresponds approximately to the Egyptian wdpw (which has a wider meaning), and is the exact equivalent of the later wb’ (c1600 BC onwards). It means cupbearer. The king’s cupbearer had an extremely important and high ranking position. It was he who handed the cup to the king after tasting it to check for poison, and he was thus the only one who could slip something into the drink after it had been tested. He was therefore a highly trusted officer. In 13th century BC one such was actually called wb’ dp irp – ‘the cupbearer who tastes the wine’.
“The head of the bakers.” Bakers are well known in Egypt but there is no exact equivalent to ‘head of the bakers’ as far as we know. However there would clearly be someone who was in charge of the bakers at the various palaces. He too would be responsible to guard against the king being poisoned. He may be the equivalent of ‘the Royal Table Scribe’ – ss wdhw nsw.
Fuente: Commentary Series on the Bible by Peter Pett
Joseph in Prison – Gen 40:1-23 records the account of Joseph’s imprisonment, and how he interpreted the dreams of Pharaoh’s butler and baker. After Joseph interprets the dreams, he asks the chief butler to remember him when he stands before Pharaoh.
It is important to note that God sent Joseph an opportunity to help others get out of prison as a seed for his own deliverance. God sends us opportunities to sow a seed in the midst of our needs. We simply need the wisdom to recognize these opportunities.
Gen 40:14 Comments – The chief butler forgot to show kindness to Joseph (Gen 40:23).
Gen 40:23, “Yet did not the chief butler remember Joseph, but forgat him.”
Gen 40:15 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.
Gen 40:15
Gen 14:13, “And there came one that had escaped, and told Abram the Hebrew ; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.”
Gen 41:12, “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.”
Gen 40:18 Comments – Bread was baked fresh daily in this ancient culture. Since a basket of bread represented a day’s worth of bread, it is easy to see how one basket of bread represents one day.
Gen 40:23 Comments – The chief butler forgot about the kindness of Joseph (Gen 40:14). It was not God’s time to take Joseph out of prison yet. God was setting the stage to place Joseph at Pharaoh’s right hand (Gen 45:7-8). The chief butler’s forgetfulness of Joseph was of the Lord.
Gen 40:14, “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:”
Gen 45:7-8, “And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Ten Genealogies (Calling) – The Genealogies of Righteous Men and their Divine Callings (To Be Fruitful and Multiply) – The ten genealogies found within the book of Genesis are structured in a way that traces the seed of righteousness from Adam to Noah to Shem to Abraham to Isaac and to Jacob and the seventy souls that followed him down into Egypt. The book of Genesis closes with the story of the preservation of these seventy souls, leading us into the book of Exodus where we see the creation of the nation of Israel while in Egyptian bondage, which nation of righteousness God will use to be a witness to all nations on earth in His plan of redemption. Thus, we see how the book of Genesis concludes with the origin of the nation of Israel while its first eleven chapters reveal that the God of Israel is in fact that God of all nations and all creation.
The genealogies of the six righteous men in Genesis (Adam, Noah, Shem, Abraham, Isaac, Jacob) are the emphasis in this first book of the Old Testament, with each of their narrative stories opening with a divine commission from God to these men, and closing with the fulfillment of prophetic words concerning the divine commissions. This structure suggests that the author of the book of Genesis wrote under the office of the prophet in that a prophecy is given and fulfilled within each of the genealogies of these six primary patriarchs. Furthermore, all the books of the Old Testament were written by men of God who moved in the office of the prophet, which includes the book of Genesis. We find a reference to the fulfillment of these divine commissions by the patriarchs in Heb 11:1-40. The underlying theme of the Holy Scriptures is God’s plan of redemption for mankind. Thus, the book of Genesis places emphasis upon these men of righteousness because of the role that they play in this divine plan as they fulfilled their divine commissions. This explains why the genealogies of Ishmael (Gen 25:12-18) and of Esau (Gen 36:1-43) are relatively brief, because God does not discuss the destinies of these two men in the book of Genesis. These two men were not men of righteousness, for they missed their destinies because of sin. Ishmael persecuted Isaac and Esau sold his birthright. However, it helps us to understand that God has blessed Ishmael and Esau because of Abraham although the seed of the Messiah and our redemption does not pass through their lineage. Prophecies were given to Ishmael and Esau by their fathers, and their genealogies testify to the fulfillment of these prophecies. There were six righteous men did fulfill their destinies in order to preserve a righteous seed so that God could create a righteous nation from the fruit of their loins. Illustration As a young schoolchild learning to read, I would check out biographies of famous men from the library, take them home and read them as a part of class assignments. The lives of these men stirred me up and placed a desire within me to accomplish something great for mankind as did these men. In like manner, the patriarchs of the genealogies in Genesis are designed to stir up our faith in God and encourage us to walk in their footsteps in obedience to God.
The first five genealogies in the book of Genesis bring redemptive history to the place of identifying seventy nations listed in the Table of Nations. The next five genealogies focus upon the origin of the nation of Israel and its patriarchs, Abraham, Isaac, and Jacob.
There is much more history and events that took place surrounding these individuals emphasized in the book of Genesis, which can be found in other ancient Jewish writings, such as The Book of Jubilees. However, the Holy Scriptures and the book of Genesis focus upon the particular events that shaped God’s plan of redemption through the procreation of men of righteousness. Thus, it was unnecessary to include many of these historical events that were irrelevant to God’s plan of redemption.
In addition, if we see that the ten genealogies contained within the book of Genesis show to us the seed of righteousness that God has preserved in order to fulfill His promise that the “seed of woman” would bruise the serpent’s head in Gen 3:15, then we must understand that each of these men of righteousness had a particular calling, destiny, and purpose for their lives. We can find within each of these genealogies the destiny of each of these men of God, for each one of them fulfilled their destiny. These individual destinies are mentioned at the beginning of each of their genealogies.
It is important for us to search these passages of Scripture and learn how each of these men fulfilled their destiny in order that we can better understand that God has a destiny and a purpose for each of His children as He continues to work out His divine plan of redemption among the children of men. This means that He has a destiny for you and me. Thus, these stories will show us how other men fulfilled their destinies and help us learn how to fulfill our destiny. The fact that there are ten callings in the book of Genesis, and since the number “10” represents the concept of countless, many, or numerous, we should understand that God calls out men in each subsequent generation until God’s plan of redemption is complete.
We can even examine the meanings of each of their names in order to determine their destiny, which was determined for them from a child. Adam’s name means “ruddy, i.e. a human being” ( Strong), for it was his destiny to begin the human race. Noah’s name means, “rest” ( Strong). His destiny was to build the ark and save a remnant of mankind so that God could restore peace and rest to the fallen human race. God changed Abram’s name to Abraham, meaning, “father of a multitude” ( Strong), because his destiny was to live in the land of Canaan and believe God for a son of promise so that his seed would become fruitful and multiply and take dominion over the earth. Isaac’s name means, “laughter” ( Strong) because he was the child of promise. His destiny was to father two nations, believing that the elder would serve the younger. Isaac overcame the obstacles that hindered the possession of the land, such as barrenness and the threat of his enemies in order to father two nations, Israel and Esau. Jacob’s name was changed to Israel, which means “he will rule as God” ( Strong), because of his ability to prevail over his brother Esau and receive his father’s blessings, and because he prevailed over the angel in order to preserve his posterity, which was the procreation of twelve sons who later multiplied into the twelve tribes of Israel. Thus, his ability to prevail against all odds and father twelve righteous seeds earned him his name as one who prevailed with God’s plan of being fruitful and multiplying seeds of righteousness.
In order for God’s plan to be fulfilled in each of the lives of these patriarchs, they were commanded to be fruitful and multiply. It was God’s plan that the fruit of each man was to be a godly seed, a seed of righteousness. It was because of the Fall that unrighteous seed was produced. This ungodly offspring was not then nor is it today God’s plan for mankind.
Outline Here is a proposed outline:
1. The Generation of the Heavens and the Earth Gen 2:4 to Gen 4:26
a) The Creation of Man Gen 2:4-25
b) The Fall Gen 3:1-24
c) Cain and Abel Gen 4:1-26
2. The Generation of Adam Gen 5:1 to Gen 6:8
3. The Generation of Noah Gen 6:9 to Gen 9:29
4. The Generation of the Sons of Noah Gen 10:1 to Gen 11:9
5. The Generation of Shem Gen 11:10-26
6. The Generation of Terah (& Abraham) Gen 11:27 to Gen 25:11
7. The Generation Ishmael Gen 25:12-18
8. The Generation of Isaac Gen 25:19 to Gen 35:29
9. The Generation of Esau Gen 36:1-43
10. The Generation of Jacob Gen 37:1 to Gen 50:26
Fuente: Everett’s Study Notes on the Holy Scriptures
The Calling of the Patriarchs of Israel We can find two major divisions within the book of Genesis that reveal God’s foreknowledge in designing a plan of redemption to establish a righteous people upon earth. Paul reveals this four-fold plan in Rom 8:29-30: predestination, calling, justification, and glorification.
Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”
The book of Genesis will reflect the first two phase of redemption, which are predestination and calling. We find in the first division in Gen 1:1 to Gen 2:3 emphasizing predestination. The Creation Story gives us God’s predestined plan for mankind, which is to be fruitful, multiply, and fill the earth with righteous offspring. The second major division is found in Gen 2:4 to Gen 50:25, which gives us ten genealogies, in which God calls men of righteousness to play a role in His divine plan of redemption.
The foundational theme of Gen 2:4 to Gen 11:26 is the divine calling for mankind to be fruitful and multiply, which commission was given to Adam prior to the Flood (Gen 1:28-29), and to Noah after the Flood (Gen 9:1). The establishment of the seventy nations prepares us for the calling out of Abraham and his sons, which story fills the rest of the book of Genesis. Thus, God’s calling through His divine foreknowledge (Gen 11:27 to Gen 50:26) will focus the calling of Abraham and his descendants to establish the nation of Israel. God will call the patriarchs to fulfill the original purpose and intent of creation, which is to multiply into a righteous nation, for which mankind was originally predestined to fulfill.
The generations of Abraham, Isaac, and Jacob take up a large portion of the book of Genesis. These genealogies have a common structure in that they all begin with God revealing Himself to a patriarch and giving him a divine commission, and they close with God fulfilling His promise to each of them because of their faith in His promise. God promised Abraham a son through Sarah his wife that would multiply into a nation, and Abraham demonstrated his faith in this promise on Mount Moriah. God promised Isaac two sons, with the younger receiving the first-born blessing, and this was fulfilled when Jacob deceived his father and received the blessing above his brother Esau. Jacob’s son Joseph received two dreams of ruling over his brothers, and Jacob testified to his faith in this promise by following Joseph into the land of Egypt. Thus, these three genealogies emphasize God’s call and commission to Abraham, Isaac, and Jacob, and their response of faith in seeing God fulfill His word to each of them.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
The Origin of the Nation of Israel After Gen 1:1 to Gen 9:29 takes us through the origin of the heavens and the earth as we know them today, and Gen 10:1 to Gen 11:26 explains the origin of the seventy nations (Gen 10:1 to Gen 11:26), we see that the rest of the book of Genesis focuses upon the origin of the nation of Israel (Gen 11:27 to Gen 50:26). Thus, each of these major divisions serves as a foundation upon which the next division is built.
Paul the apostle reveals the four phases of God the Father’s plan of redemption for mankind through His divine foreknowledge of all things in Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” Predestination – Gen 1:1 to Gen 11:26 emphasizes the theme of God the Father’s predestined purpose of the earth, which was to serve mankind, and of mankind, which was to be fruitful and multiply and fill the earth with righteousness. Calling – Gen 11:27 to Gen 50:26 will place emphasis upon the second phase of God’s plan of redemption for mankind, which is His divine calling to fulfill His purpose of multiplying and filling the earth with righteousness. (The additional two phases of Justification and Glorification will unfold within the rest of the books of the Pentateuch.) This second section of Genesis can be divided into five genealogies. The three genealogies of Abraham, Isaac, and Jacob begin with a divine calling to a patriarch. The two shorter genealogies of Ishmael and Esau are given simply because they inherit a measure of divine blessings as descendants of Abraham, but they will not play a central role in God’s redemptive plan for mankind. God will implement phase two of His divine plan of redemption by calling one man named Abraham to depart unto the Promised Land (Gen 12:1-3), and this calling was fulfilled by the patriarch. Isaac’s calling can also be found at the beginning of his genealogy, where God commands him to dwell in the Promised Land (Gen 26:1-6), and this calling was fulfilled by the patriarch Isaac. Jacob’s calling was fulfilled as he bore twelve sons and took them into Egypt where they multiplied into a nation. The opening passage of Jacob’s genealogy reveals that his destiny would be fulfilled through the dream of his son Joseph (Gen 37:1-11), which took place in the land of Egypt. Perhaps Jacob did not receive such a clear calling as Abraham and Isaac because his early life was one of deceit, rather than of righteousness obedience to God; so the Lord had to reveal His plan for Jacob through his righteous son Joseph. In a similar way, God spoke to righteous kings of Israel, and was silent to those who did not serve Him. Thus, the three patriarchs of Israel received a divine calling, which they fulfilled in order for the nation of Israel to become established in the land of Egypt. Perhaps the reason the Lord sent the Jacob and the seventy souls into Egypt to multiply rather than leaving them in the Promised Land is that the Israelites would have intermarried the cultic nations around them and failed to produce a nation of righteousness. God’s ways are always perfect.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
Divine Miracles It is important to note that up until now the Scriptures record no miracles in the lives of men. Thus, we will observe that divine miracles begin with Abraham and the children of Israel. Testimonies reveal today that the Jews are still recipients of God’s miracles as He divinely intervenes in this nation to fulfill His purpose and plan for His people. Yes, God is working miracles through His New Testament Church, but miracles had their beginning with the nation of Israel.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Genealogy of Jacob The genealogies of Abraham, Isaac, and Jacob have a common structure in that they open with God speaking to a patriarch and giving him a commission and a promise in which to believe. In each of these genealogies, the patriarch’s calling is to believe God’s promise, while this passage of Scripture serves as a witness to God’s faithfulness in fulfilling each promise. Only then does the genealogy come to a close.
Gen 37:1 to Gen 50:26 gives the account of the genealogy of Jacob, Isaac’s son. Heb 11:21-22 reveals the central message in this genealogy that stirs our faith in God when Jacob and Joseph gave redemptive prophecies, saying, “By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.” As Abraham’s genealogy begins with a divine commission when God told him to leave Ur and to go Canaan (Gen 12:1), and Isaac’s genealogy begin with a divine commission predicting him as the father of two nations (Gen 25:23), so does Jacob’s genealogy begin with a divine encounter in the form of his son Joseph’s two dreams. These dreams make it clear that Jacob’s divine commission was to bring his clan of seventy souls into Egypt through Joseph for four hundred years while the people multiply into the nation of Israel. This genealogy closes with the fulfillment of Joseph’s dreams. Jacob’s name was changed to Israel, which means “prince of God,” because his destiny was to father a multitude of godly seed. He fathered the twelve sons, or “princes,” who multiplied into the twelve tribes of Israel. His ability to father twelve righteous seeds earned him his name as a prince of God, as a man who ruled over a multitude of godly seed. The Scriptures testify to Jacob’s faith in God’s promise that Joseph would rule over his brethren by the fact that he followed his son into Egypt (Gen 49:22-26), and he blessed the two sons of Joseph, Ephraim and Manasseh (Heb 11:21-22). The fact that Jacob died in a ripe old age testifies that he fulfilled his destiny as did his fathers, Abraham and Isaac.
The Story of Joseph The last story in the origin of the nation of Israel that is recorded in the book of Genesis is the story of Joseph. Perhaps there is no other Old Testament story so moving as when he reveals himself to his brothers. There are many truths that are taught to us in this great Bible story. We learn that if we will serve the Lord amidst persecutions, God will always bring someone into our lives to bless us. Joseph had the favour and blessings of his father as a young man in the midst of his brothers’ persecutions. He then had the blessings of Potipher as a young man in Egypt. He found the favour of Pharaoh as an adult.
God gave Jeremiah some friends who stood by him and blessed him during the most difficult times in his ministry. God gave Daniel three friends in his Babylonian captivity. God gave to Paul men like Timothy and Luke to stand by him during times of persecution and even imprisonment. But for Joseph, he often stood alone, totally trusting in God.
The Chronology of the Life of Joseph – Jacob was one hundred thirty (130) years old when he went to Egypt.
Gen 47:9, “And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.”
Jacob died at the age of 147.
Gen 47:28, “And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years.”
Joseph became ruler in Egypt at the age of 30.
Gen 41:46, “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.”
Joseph had two sons by the age of 37.
Gen 41:50, “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.”
Joseph was 39 when his family comes to Egypt.
Gen 45:11, “And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.”
Therefore, Jacob was 91 when Joseph was born.
Also, Joseph died at the age of 110 (Gen 50:22; Gen 50:26)
Gen 50:22, “And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.”
Gen 50:26, “So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.”
Joseph as a Type and Figure of Christ Jesus In many ways we can see Joseph as a type and figure of the Lord Jesus Christ. Note some comparisons:
1. Joseph was Jacob’s beloved son, just as Jesus was the Heavenly Father’s beloved son.
Mat 3:17, “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.”
2. Joseph was given a coat of many colours, which was similar to the seamless robe worn by Jesus Christ, of which the Roman soldiers cast lots (Joh 19:23-24).
Joh 19:23-24, “Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.”
3. Joseph took bread to his brothers, just like Jesus was sent as the bread of life to His people.
Mat 15:24-26, “But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.”
4. Joseph was rejected by his brothers like Jesus was rejected by His people, the Jews.
5. Joseph was thrown in the pit in Gen 37:24. This is like Jesus’ death on the cross (Psa 16:10)
Gen 37:24, “And they took him, and cast him into a pit: and the pit was empty, there was no water in it.”
Psa 16:10, “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.”
6. When Joseph was betrayed by his brethren and sold as a servant. Jesus was betrayed by Judas Iscariot for thirty pieces of sliver.
7. Joseph became a servant in the house of Potiphar, just like Jesus Christ took form of a servant (Php 2:7) and (Psa 105:17).
Gen 37:36, “And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, and captain of the guard.”
Gen 39:1, “And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.”
Psa 105:17, “He sent a man before them, even Joseph, who was sold for a servant:”
Php 2:7, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:”
8. Joseph was sent to Egypt to deliver the house of Jacob (Israel) (Gen 45:7-8) like Jesus was sent to the lost sheep of the house of Israel to deliver them.
Gen 45:7-8, “And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.”
Mat 15:24, “But he answered and said, I am not sent but unto the lost sheep of the house of Israel.”
9. Joseph was lifted up by Potiphar, then brought down into prison, then raised up by Pharaoh at his right hand. This is like Jesus being brought down to the grave, and then being raised to the right hand of the Father.
10. Joseph was exalted as ruler under Pharaoh, like Christians at the right hand of the Father in heaven today.
11. Some scholars suggest that Joseph’s marriage to the Egyptian is a type of Christ’s marriage to the church (especially to the Gentile church). He had two sons, which symbolizes the salvation of the Gentiles as well as the Jews.
12. Joseph’s brothers bowed down to Joseph during the famine (Gen 42:6) like Israel will bow down to Jesus one day (Rom 11:26). Israel shall be saved through the Deliverer.
Gen 42:6, “And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph’s brethren came, and bowed down themselves before him with their faces to the earth.”
Rom 11:26, “And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:”
13. Joseph revealed himself to his brothers on their third trip to Egypt. The ten brothers finally coming to Joseph and recognising him and receiving an inheritance is like Israel turning to and recognising Jesus and all being saved.
Rom 11:26, “And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:”
Jesus will reveal Himself to the Jews after the Church is raptured at His Second Return, thus, a third return.
14. All nations came and bowed down to Joseph, as all nations will someday come and bow down at the throne of the Lord Jesus.
15. Joseph was ruler over Egypt and the whole world, just as Jesus will reign in Zion as king of kings over the earth.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Dreams of the two Prisoners
v. 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. v. 2. And Pharaoh was wroth against two of his officers, against the chief of the butlers and against the chief of the bakers.
v. 3. And he put them in ward in the house of the captain of the guard, in to the prison, the place where Joseph was bound. v. 4. And the captain of the guard charged Joseph with them, and he served them; and they continued a season in ward. v. 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. v. 6. And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. v. 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 today? v. 8. And they said unto him, We have dreamed a dream, and there is no interpreter of it.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 40:1
And it came to pass (literally, and it was) after these things (literally, words, i.e. after the transactions just recorded), that the butler, the hiph. part. of , to drink, signifies one who causes to drink, hence cupbearer (cf. Gen 40:11)of the king of Egypt and his bakerthe (part. of , to cook or bake) was the officer who prepared the king’s food. The monuments show that the Egyptians had carried the arts of the confectioner and cook to a high degree of perfectionhad offended (or sinned against) their lord (literally, against, the preposition being repeated) the king of Egyptwhom they had attempted to poison (the Targum of Jonathan), though this of course is only a conjecture in the absence of specific information.
Gen 40:2
And Pharaoh was wrothliterally, broke forth (sc. into anger)against two of his officers (vide Gen 37:36) against the chiefsar: the word occurs in one of the oldest historical documents of ancient Egypt (‘Inscription of Una,’ line 4, sixth dynasty), meaning chief or eunuch (vide ‘ Records of the Past,’ 2.3)of the butlers,an office once filled by Nehemiah in the Court of Persia (Neh 1:11), and Rabshakeh (Aramaic for “chief of the cupbearers”) in the Court of Assyria (2Ki 18:17)and against the chief of the bakers. Oriental monarchs generally had a multitude of butlers and bakers, or cupbearers and Court purveyors, the chiefs in both departments being invested with high honor, and regarded with much trust (Herod; 3.34; Xenoph; ‘Cyrop.,’ 1.3, 8).
Gen 40:3
And he put them in ward (or in custody) in the house of the captain of the guard,i.e. Potiphar (vide Gen 37:36)into the prison,literally, house of enclosure (vide Gen 39:20)the place where Joseph was bound. The word , from , to make fast by binding, seems to corroborate the Psalmist’s assertion (Psa 105:18) that Joseph had been laid in iron and his feet hurt with fetters; but this could only have been temporarily (vide Gen 40:4, Gen 40:6).
Gen 40:4
And the captain of the guard charged Joseph with them (literally, set Joseph with them, i.e. as a companion or servant; to wait upon them, since they were high officers of State, not to keep watch over them as criminals), and he served them (i.e. acted as their attendant): and they continued a season in ward (literally, and they were days, i.e. an indefinite period, in prison).
Gen 40:5
And they dreamed a dream both of them (on dreams cf. Gen 20:3), each man his dream in one night (this was the first remarkable circumstance connected with these dreamsthey both happened the same night), each man according to the interpretation of his dream (i.e. each dream corresponded exactly, as the event proved, to the interpretation put on it by Joseph, which was a second remarkable circumstance, inasmuch as it showed the dreams to be no vain hallucinations of the mind, but Divinely-sent foreshadowings of the future fortunes of the dreamers), the butler and the baker of the king of Egypt, which were bound in the prison.
Gen 40:6, Gen 40:7
And Joseph came in unto them in the morning (a proof that Joseph at this time enjoyed comparative freedom from corporeal restraint in the prison), and looked upon them, and, behold, they were sad. The word from , to be angry, originally signifying irate, wrathful, (LXX.), is obviously intended rather to convey the idea of dejection, tristes (Vulgate). And he asked Pharaoh’s officers that were With him in the ward of his lord’s house, saying, Wherefore look ye so sadly today?literally, knowing what ( ) are your faces evil, or bad ( , LXX.; tristier solito, Vulgate), today?
Gen 40:8
And they said unto him, We hays dreamed a dream, and there is no interpreter of itliterally, a dream have we dreamt, and interpreting it there is none. This must be noted as a third peculiarity connected with these dreams, that both of their recipients were similarly affected by them, though there was much in the butler’s dream to inspire hope rather than dejection. And Joseph said unto them, Do not interpretations belong to God?literally, Are not interpretations to Elohim? i.e. the Supreme Being (cf. Gen 41:16; Dan 2:11, Dan 2:28, Dan 2:47). The Egyptians believed (Herod; 2:83). Tell me them, I pray you. Joseph’s request implies that the consciousness of his Divine calling to be a prophet had begun to dawn upon him, and that he was now speaking from an inward conviction, doubtless produced within his mind by Elohim, that he could unfold the true significance of the dreams.
Gen 40:9-11
And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before meliterally, in my dream (sc. I was), and behold a vine (gephen, from the unused root gaphan, to be bent, a twig, hence a plant which has twigs, especially a vine; cf. Jdg 9:13; Isa 7:1-25 :43; Isa 24:7) before me. The introduction of the vine into the narrative, which has been pronounced (Bohlen) an important factor in proof of its recent composition, since, according to Herodotus (ii. 77), the vine was not cultivated in Egypt, and, according to Plutarch (‘De Is. et Osir.,’ 6), it was not till after Psammetichus, i.e. about the time of Josiah, that the Egyptians began to drink wine, has now by more accurate study been ascertained to be in exact accordance, not only with Biblical statements (Num 20:5; Psa 78:47; Psa 105:33), but likewise with the testimony of Herodotus, who affirms (2:37) that wine (}noj a)mpe&lenoj) was a privilege of the priestly order, and with the representations on the monuments of vines and grapes, and of the entire process of wine-making. And in the vine were three branches:sarigim, tendrils of a vine, from sarag, to intertwine (Gen 40:12; Joe 1:7)and it was as though it budded, and her blossoms shot forth;literally, as it budded (Murphy); or, as though blossoming (Rosenmller, Keil, Kalisch); it shot forth its blossom (Keil); or, its blossoms shot forth (Rosenmller, Kalisch, Murphy)and the clusters thereof brought forth ripe grapes:more correctly, its stems caused to ripen, or matured, clusters, the being the stalk of a cluster, as distinguished from the , or clusters themselves, though interpreters generally (Kalisch, Keil, Murphy) regard the first as the unripe, and the second as the ripe, clusterand Pharaoh’s cup, a receptacle or vessel, either contracted from , like for (Gesenius), or derived from , to conceal, to receive, to keep, connected with the idea of bringing together, collecting into a thing (Furst)was in my hand: and I took the grapes, and pressed them (LXX.), expressi (Vulgate), a translation adopted by the most competent authorities (Gesenius, Furst, Rosenmller, Keil, Kalisch, et alii), though the sense of diluting with water is advocated by Dathe, Havernick (‘Introd.,’ 21), and others as the most appropriate signification of , which occurs only here. That Pharaoh is represented as drinking the expressed juice of grapes is no proof that the Egyptians were not acquainted with fermentation, and did not drink fermented liquors. In numerous frescoes the process of fermentation is distinctly represented, and Herodotus testifies that though the use of grape wine was comparatively limited, the common people drank a wine made from barley: (2:77)into Pharaoh’s cup, and I gave the cup into Pharaoh’s handliterally, I placed the cup upon Pharaoh‘s palm, , used of Jacob’s thigh-socket (Gen 32:26), meaning something hollowed out.
Gen 40:12-15
And Joseph (acting no doubt under a Divine impulse) said unto him, This is the interpretation of it (cf. Gen 40:18; Gen 41:12, Gen 41:25; Jdg 7:14; Dan 2:36; Dan 4:19): The three branches (vide supra, Gen 40:10) are three days:literally, three days these (cf. Gen 41:26)yet within three days (literally, in yet three days, i.e. within three more days, before the third day is over) shall Pharaoh lift up thine head,not (LXX.), recordabitur ministerii tui (Vulgate), a rendering which has the sanction of Onkelos, Samaritan, Jarchi, Rosenmller, and others; but shall promote thee from the depths of thy humiliation (Gesenius, Furst, Keil, Kalisch, &c.), to which there is an assonance, and upon which there is an intentional play, in the opposite phrase employed to depict the fortunes of the baker (vide infra, Gen 40:19) and restore thee unto thy place:epexegetic of the preceding clause, the (or pedestal, from , unused, to stand upright, or stand fast as a base) upon which the butler was to be set being his former dignity and office, as is next explainedand thou shalt deliver Pharaoh’s cup into his hand, after the former manner when thou wast his butler. After which Joseph adds a request for himself. But think on me when it shall be well with thee (literally, but, or only, thou shalt remember me with thee, according as, or when, it goes well with thee), and show kindness, I pray thee, unto me (cf. Jos 2:12; 1Sa 20:14, 1Sa 20:15; 2Sa 9:1; 1Ki 2:7), and make mention of me unto Pharaoh,literally, bring me to remembrance before Pharaoh (cf. 1Ki 17:18; Jer 4:16; Eze 21:28)and bring me out of this house: for indeed I was stolen (literally, for stolen I was stolen, i.e. I was furtively abducted, without my knowledge or consent, and did not voluntarily abscond in consequence of having perpetrated any crime) away out (literally, from) of the land of the Hebrews:i.e. the land where the labrum live (Keil); an expression which Joseph never could have used, since the Hebrews were strangers and sojourners in the land, and had no settled possession in it, and therefore a certain index of the lateness of the composition of this portion of the narrative (Block, ‘Introd.,’ 80); but if Abram, nearly two centuries earlier, was recognized as a Hebrew (Gen 14:13), and if Potiphar’s wife could, in speaking to her Egyptian husband and domestics, describe Joseph as an Hebrew (Gen 39:14, Gen 39:17), there does not appear sufficient reason why Joseph should not be able to characterize his country as the land of the Hebrews. The Hebrews had through Abraham become known at least to Pharaoh and his Court as belonging to the land of Canaan (Gen 12:15-20); and it is not a violent supposition that in Joseph’s time “the land of the Hebrews” was a phrase quite intelligible to an Egyptian, as signifying not perhaps the entire extent of Palestine, but the region round about Hebron and Mamre (Nachmanides, Clericus, Rosenmller)scarcely as suggesting that the Hebrews had possession of the land prior to the Canaanites (Murphy). And here also have I done nothing (i.e. committed no crime) that they should (literally, that they have) put me into the dungeon. The term is here used to describe Joseph’s place of confinement, because pits or cisterns or cesspools, when empty, were frequently employed in primitive times for the incarceration of offenders (el. Jer 38:6; Zec 9:11).
Gen 40:16, Gen 40:17
When (literally, and) the chief baker saw that the interpretation was good, he (literally, and he, encouraged by the good fortune predicted to his fellow-prisoner) said unto Joseph, I also was in my dream, and, behold, I had three (literally, and behold three) white basketsliterally, baskets of white bread; LXX; ; Vulgate, canistra farince; Aquila, (Onkolos, Pererius, Gesenius, Furst, Keil, Kalisch, Murphy, et alii); though the rendering “baskets of holes,” i.e. wicker baskets, is preferred by some (Symmachus Datbius, Rosenmller, and others), and accords with the evidence of the monuments, which frequently exhibit baskets of wickerworkon my head. According to Herodotus (2.35), Egyptian men commonly carried on their heads, and Egyptian women, like Hagar (Gen 21:14), on their shoulders. And in the uppermost basket (whose contents alone are described, since it alone was exposed to the depredations of the birds) there was of all manner of bake-meats for Pharaohliterally, all kinds of food for Pharaoh, the work of a baker. The monuments show that the variety of confectionery used in Egypt was exceedingly extensive. And the birdsliterally, the bird; a collective, as in Gen 1:21, Gen 1:30 (cf. Gen 1:19)did eat them out of the basket upon my head.
Gen 40:18, Gen 40:19
And Joseph answered and said, This is the interpretation thereof (the exposition was supplied by God, and, however willing or anxious Joseph might be to soften its meaning to his auditor, he could not deviate a hair’s-breadth from what he knew to be the mind of God): The three baskets are three days: yet within three daysliterally, in three days more (ut supra, Gen 40:13)shall Pharaoh lift up thy head from off thee (i.e. deprive thee of life, the phrase containing a resemblance to that employed in Gen 40:13, and finding its explanation in the words that follow), and shall hang thee on a treei.e. after decapitation (cf. Deu 21:22, Deu 21:23; Jos 10:26; 2Sa 4:12), which was probably the mode of execution at that time practiced in Egypt (Michaelis, Clarke, Keil, Murphy, Alford, Inglis, Bush), though some regard the clause as a description of the way in which the baker’s life was to be taken from him, viz; either by crucifixion (Onkelos, Rosenmller, Ainsworth) or by hanging (Willst, Patrick, T. Lewis), and others view it as simply pointing to capital punishment, without indicating the instrument or method (Piscator, Lapide, Mercerus, ‘Speaker’s Commentary’). And the birds shall eat thy flesh from off thee. “The terror of approaching death would be aggravated to the poor man by the prospect of the indignity with which his body was to be treated” (Lawson).
Gen 40:20
And it came to pass (literally, and it was, as Joseph had predicted) the third day (literally, in, or on, the third day), which was Pharaoh’s birthday,literally, the day of Pharaoh‘s being born, the inf. hophal being construed with an accusativethat he made a feasta mishteh, i.e. a drinking or banquet (vide Gen 19:3)unto all his servants. “The birthdays of the kings of Egypt were considered holy, and were celebrated with great joy and rejoicing. All business was suspended, and the people generally took part in the festivities’. And he lifted up the headhere the one phrase applies equally, though in different senses, to both. A similar expression occurs in the annals of Assur-nasir-pal (Sardanapalus), column 2 line 43: “Their heads on the high places of the mountain I lifted up”of the chief butler and of the chief baker among his servantsliterally, in their midst, as a public example.
Gen 40:21, Gen 40:22
And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand (literally, Set the cup upon Pharaoh‘s psalm): but he (i.e. Pharaoh) hanged the chief baker (vide supra, Gen 40:19): as Joseph had interpreted to them.
Gen 40:23
Yet did not the chief butler remember Joseph (as Joseph had desired, and as he doubtless had promised), but forgot himas Joseph might almost have expected (cf. Ecc 9:15, Ecc 9:16).
HOMILETICS
Gen 40:1-23
Joseph in the round house at Heliopolis.
I. THE PRISONERS AND THEIR ATTENDANT.
1. The prisoners.
(1) Their rank. They were high officers of statethe chief of the butlers and the chief of the bakers, i.e. the principal cupbearer and Court purveyor.
(2) Their offense. They had sinned against their lord the king of Egypt; in what way it is of no importance to inquire, since “we would have heard nothing about them had their story not been connected with that of Joseph” (Lawson), though the Rabbis allege that they had been detected in an attempt at poisoning their master.
(3) Their punishment. “The king’s wrath is as the roaring of a lion,” and “as messengers of death” (Pro 19:12; Pro 16:14); and the two offenders were immediately arrested and thrown into prison, committed to the keeping of the captain of the round house, where Joseph was bound.
(4) Their privilege. Their punishment was tempered with clemency. In consideration of their official rank, the governor of the tower appointed Joseph to wait upon them and act as their servant.
2. Their attendant. In this new capacity Joseph behaved himself wisely and with discretion. With regard to his illustrious companions in misfortune, he
(1) Served them faithfully. “Joseph had been unjustly enslaved, unjustly imprisoned, unjustly detained in his prison, and yet he declined not the work enjoined by his master” (Lawson). Joseph appears to have always acted on the principle commended by the royal preacher (Ecc 9:10), and on that recommended by Christ (Luk 14:11). “Joseph was a better man than the men whom he served. He was sprung from noble ancestors, and knew that he would one day be exalted above them; but at this time he cheerfully performed to them every service in his power” (Lawson).
(2) Sympathized with them sincerely. Though bearing his own misfortunes with unmurmuring resignation and manly fortitude, because sustained by God’s grace and the possession of truly religious principles, the amiability of Joseph’s nature led him to commiserate his fellow-prisoners who had no such inward supports and consolations as were enjoyed by him. In particular on one occasion mentioned in the text he was so struck with their dejected countenances that he feelingly inquired the cause of their sadness.
(3) Directed them wisely. Learning that they were troubled on account of dreams which they had dreamt overnight, and of which they could not find the explanation, he piously exhorted them to look to God for the desired interpretations.
II. THE DREAMS AND THEIR INTERPRETATIONS.
1. The dreams
(1) Agreed in the time when they occurred, happening on the same night; in the impressions they produced, filling the hearts of both dreamers with forebodings; in the person by whom they were explained, Joseph giving equally the key to both; and in the interval required for their fulfillment, only three days being allowed for the accomplishment of each.
(2) Differed in the imagery of which they were composedthat of the butler consisting of a tableaux in which himself and his royal master appeared beneath the shadow of a blooming vine, Pharaoh sitting on his throne, and himself pressing fine ripe clusters into Pharaoh’s cup and setting it on Pharaoh’s hand; and that of the baker representing himself also engaged in the performance of his official duties, bearing into Pharaoh’s presence three wicker baskets of pastries and confections, out of the uppermost of which the birds came to eat;in the character of the events which they foreshadowedthe butler’s dream prognosticating speedy restoration to his butlership, and the baker’s dream most ominously pointing to early execution.
2. Their interpretations. These were
(1) Revealed by God. Joseph did not claim to be able of himself to interpret the significance of either of the dreams, but explicitly affirmed that to do so was exclusively the prerogative of Elohim.
(2) Declared by Joseph. Thus Joseph was authenticated as a prophet of the Lord in that heathen land.
(3) Fulfilled by Pharaoh. Pharaoh was no doubt unconscious that he was accomplishing a Divine prediction. So God is able to accord to men the completest liberty of action, and yet realize his own sovereign purpose. Exactly as Joseph had interpreted, both as to time and as to results, the dreams came true.
III. THE INTERPRETER AND HIS REWARD.
1. The interpreter‘s request. Joseph desired in return for his services to the butler that a word should be spoken for him to the king by that officer when restored to his occupation, in the hope that it might lead to his release from confinement. For this conduct Joseph has been blamed by some censorious critics; but
(1) his request was natural. Though required to endure the crosses laid on him by Divine providence with meekness and resignation, he was under no obligation to stay a moment longer in prison than he could justly help, but was rather bound to use all legitimate means to insure his deliverance. Then,
(2) his request was moderate. He did not ask much at the butler’s hand in return for his own great service, only that his name should be mentioned to Pharaoh. Joseph was not exacting in his demands. Again,
(3) his request was touching. As he tells the butler, in the hope of moving him to pity, he was a stranger in a strange land, who had been forcibly abducted, though he does not say by whom. What a token of the kindly charity and truly forgiving spirit cherished by Joseph towards his brethren! And finally,
(4) his request was just. He had done nothing to deserve imprisonment -in that or any other dungeon.
2. The interpreter‘s reward. “Yet did not the chief butler remember Joseph, but forgot him.” This must have been
(1) a painful experience to Joseph, probably as cruel and unkind a blow as any he had yet received; as certainly it was
(2) a monstrous iniquity on the part of the butler, indicating a callous, ungrateful, and truly base disposition, though unfortunately it is
(3) a frequent occurrence in human life.
Learn
1. That God’s saints are sometimes thrown by Divine providence into companionship with the worst of men.
2. That the excellent of the earth are often found filling the very humblest situations.
3. That God has many different methods of discovering his mind to men.
4. That God is able to fulfill his own predictions.
5. That wicked men sometimes meet their deserts in this life.
6. That God’s people should sympathize with and succor their fellow-men.
7. That they who do good to others should hope for nothing again.
HOMILIES BY R.A. REDFORD
Gen 40:1-23
The inspired man.
Joseph is already supreme in the narrow sphere of the prison: “all was committed to his hand.” The narrow sphere prepares him for the wider. The spiritual supremacy has now to be revealed. “Do not interpretations belong to God?” The dreams are partly of man and partly of. God. Each man dreamed of things connected with his life. The butler of the wine coming from the grape-clusters, pressed into Pharaoh’s cup, given into his hand. The baker of the white baskets and bakemeats, plucked from him while upon his head by the birds of prey. To a certain extent the interpretation was natural, but as at once communicated to Joseph it was inspired. The sphere of inspiration is concentric with the sphere of the natural intelligence and wisdom, but goes beyond it. The request of Joseph, that his spiritual superiority should be recognized and rewarded, was not fulfilled by the ungrateful man; but, as an act of obedience to the Spirit of God, it was committed to him who seeth in secret and rewardeth openly. Joseph is still being tried by the word of God. It is committed to him as a messenger and witness for the covenant people. It tries his faith and patience. The whole is a parable, setting forth
1. The order of the world, as resting on the Divine foreknowledge and appointment in connection with the elect instrumentalities, bringing the things of Egypt under the dominion of the kingdom of God.
2. The providential hiding of gracious purposes. Joseph the seer in the prison, waiting for the hour of redemption, sending forth messages of truth to do their errands.
3. Invisible links between the rulers of this world and the representatives of the kingdom of God to be revealed in due time.
4. Discipline in the lives of God’s people fruitful in blessed results, both for them and for all.R.
HOMILIES BY J.F. MONTGOMERY
Gen 40:8
The interpreter of God’s message.
We cannot but notice the importance often assigned in the Bible to dreams, as channels of revelation from God. The dreams of Jacob and of Pharaoh, and passages such as Deu 13:1 and Joe 2:28, show this. It may be that in the absence of the written word, which in its completeness is our heritage, God’s message was thus given to them in portions. Applying this thought to the circumstances of the text, we see men who had received a message from God which they believed was of importance; but they could not understand it, and they are sad because there is no interpreter.
I. THE DEEP IMPORTANCE OF GOD‘S MESSAGE. How many questions does life present! What and where are we? Whither going? What lies beyond the present? I see that all things decay; yet on all sides life from death. Is there such revival for me? Can the active, thinking spirit be as though it had never beenpassed from existence ere the frail body began to decay? And if there be a life beyond the present, what is its nature? and what the preparation for it? Vainly does human wisdom try to answer these questions. He who made all things alone can explain his works (Psa 94:9-12), and the Bible is his answer to our questions, wherein he tells us what we are, for what created, and how to fulfill the object of our being (Psa 119:105).
II. But WE NEED AN INTERPRETER. It may be asked, Why? The Bible is open. Its words are such as any one can understand. This is true, as far as regards facts, and precepts, and doctrines. There is a knowledge of the word which the natural man can attain to; but the Holy Spirit alone can so open it as to make it “the power of God.” It is one thing to know the doctrines of sin and of salvation, and quite another to know ourselves as sinners, and Christ as the Savior. The one puffs up with pride of knowledge, the other leads to the one Foundation. There is no more dangerous snare than of ignoring this work of the Holy Spirit. Too often men do not believe their need of it, and do not believe in his help. And thus the Bible is found dull, and its teaching departed from in daily life.
III. How TO GET THE INTERPRETER‘S HELP. “Tell me.” Think of our Lord watching his disciples in the boat. So he watches over thee, ready to help. Hast thou found it so? Has the light of God’s love entered thy heart? It is the special work of the Holy Spirit to guide into all truth (Joh 16:13); not in solving mysteries and hard questions, but in revealing Christ to the heart. Have you sought this; sought with expectation the full gift; sought to know Christ (Php 3:10), and the transforming power of belief in his love? Will you seek? There lies the difficultythe want of earnestness. Men seem afraid of being earnest. But it is the earnest (Mat 11:12, ) who enter the kingdom of heaven.M.
HOMILIES BY F. HASTINGS
Gen 40:23; Gen 41:9
Pharaoh’s forgetful butler.
“Yet did not the chief butler remember Joseph, but forgot him.” “I do remember my faults this day.” Good men have sometimes had to bear painful imprisonments. Think of Bunyan and Baxter shivering behind the bars of a narrow cell, where light and air were almost excluded, and where disease and death held sway. How much brightness, however, has broken at times from behind prison bars! We might not have had the ‘Pilgrim’s Progress,’ unless Bunyan had been incarcerated on the banks of the Ouse. Nor might the patience and kindness of Joseph’s disposition have shone out so brilliantly but for his prison life. In a work entitled ‘ Five Years’ Penal Servitude’ a most vivid description is given of how the criminals of the clever and cultured class have to mingle and work with those of ignorant and most sensual type. Defaulting cashiers have to undergo the same treatment as cowardly garrotters and desperate burglars. Breaking the law brings any under its rigorous clutches, and levels all distinctions of class or education. Thus Joseph, a Hebrew slave, although not a criminal, would be despised by the chief butler of Pharaoh, but the butler had to associate with him. Indeed the former became his superior in prison, and was in a position to render to a State official certain kindness.
I. THE FORGETFUL INGRATE. This man was a courtier, a permitted adviser of the Pharaoh of Egypt, but he is sent to the common prison. Joseph gives him much cheer, attention, and kindness. He seeks in every way to relieve the monotony of prison life, and becomes a prophet and religious helper. He sees the butler one day sad of countenance, and learns the reason. Readily he, by Divine help, interpreted the perplexing dream. His words are verified. The chief butler was doubtless profuse in his thanks and promises, but we see how he kept them. Perhaps the forgetfulness was convenient. He did not wish, after his restoration, to remind his monarcheven by making a requestof his having been formerly in disfavor. He possibly never intended to make any effort, unless it should be a gain to himself. He is a very different man in prison and out. This is the way of men in life. Favors slip from the memory like floods from a smoothly-worn rock. We might here possibly find out certain things in our own conduct which would indicate a similar forgetfulness of favors. For example, Christ came as the good Joseph to share our captive state. Think of what love he showed in bearing so much suffering for us. Do not put aside the thought of it as not being definitely for you. It was for each one, as if there were none other for whom to suffer. Some have not believed, have not come out from prison, but have preferred the darkness to light, have thought that the atonement was all unnecessary. They cannot understand how evil is their state until brought out of it. A beggar would not be troubled about his patches and rags in the common lodging-house; but let him be taken into a room of decently-arrayed people, and he then feels the difference, and shudders at his degraded appearance. When once brought into Christ’s light we see from what we have been saved, and should be grateful to him. Some have been brought into union with him, and afterwards have declined from his way. Dangerous state. We should blame others who were ungrateful; what if we have been! The longer action is postponed, the deeper the ingratitude, and the less likelihood is there that the favor will he felt. The longer postponed, the harder to acknowledge. Thus the butler may have hesitated to speak of Joseph because he would have to reveal his own ingratitude. Possibly he hoped Joseph was dead. Not so; Joseph lives. Forgotten by man, he is not forgotten by God. God will yet bring the forgetful one and his benefactor face to face.
II. AROUSED MEMORIES. Wonderful is that faculty of the mind whereby we can imagine ourselves to exist in the past. Some have weak memories, others strong. Some have memories for places and thoughts, others for dates, figures, and words. Whether memory be strong or weak, the power of association is such that at times facts long past will be brought back most vividly. Revisiting places of interest, traversing certain countries, will bring to memory past friendships, and perhaps even subjects of conversation formerly held there. A house in which one has been born or trained becomes a complete history in time. Certain seasons arouse memories of the past, as birthdays, wedding days, Christmas time, or Easter. Certain circumstances also arouse memory. Pharaoh’s perplexity concerning his dream forcibly reminded the butler of his morning of sadness in the prison. “I do remember,” &c. The butler implied that he repented of his sins and of his forgetfulness. He may not have been very sincere, but as a courtier he introduces a subject in that way. Let us remember our faults, our inconsistencies as Christians, our hesitation to confess Christ, our excusing ourselves on the ground of the doings of others. Let us be plain with ourselves. Let us not see the motes in the eyes of others, and forget the beams in our own. Let us remember them that we may be humbled, may gain experience of how to avoid them in the future, may gain strength to resist, may gain pardon for past faults, and learn thereby more of the infinite forbearance and love of God, who is so willing to blot out our transgressions, and even the memory of our sins.H.
Fuente: The Complete Pulpit Commentary
Gen 40:1. Butlerandbaker This chief butler and chief baker, Gen 40:2 were two distinguished officers of the crown; cup-bearer and master of the household to the king; see Neh 1:11. Diodorus Siculus informs us, that “all officers who immediately served the ancient kings of AEgypt, were taken from the most illustrious families of the priests; no mercenaries purchased for money, or home-born slaves, were ever admitted to this honour.” Some writers have assigned causes for this anger of Pharaoh against these officers; but these can be nothing but conjecture.
Fuente: Commentary on the Holy Bible by Thomas Coke
FOURTH SECTION
Joseph as interpreter of the dreams of his fellow-prisoners.
Gen 40:1-23
1And 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. 2And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. 3And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound. 4And the captain of the guard charged Joseph with them; and he served them; and they continued a season in ward. 5And they dreamed a dream, 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 prison. 6And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. 7And he asked Pharaohs officers that were with him in the ward of his lords house, saying, Wherefore look ye so sadly to day? 8And 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. 9And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me. 10And 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: 11And Pharaohs cup was in my hand: and I took the grapes, and pressed1 them into Pharaohs cup, and I gave the cup into Pharaohs hand. 12And Joseph said unto him, This is the interpretation of it: The three branches are three days: 13Yet within three days 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. 14But 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: 15For 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. 16When 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; 17And 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. 18And Joseph answered and said, This is the interpretation thereof: The three baskets are three days: 19Yet 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. 20And it came to pass the third day, which was Pharaohs 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. 21And he restored the chief butler unto his butlership again; and he gave the cup into Pharaohs hand; 22But he hanged2 the chief baker; as Joseph had interpreted to them. 23Yet did not the chief butler remember Joseph, but forgat him.
PRELIMINARY REMARKS
The contents of this chapter may be denoted, the silent preparation for the great turning in Josephs destiny. In itself considered, however, our narrative shows us how the religious capacity of suffering for the Lords sake develops itself, like a germ, in the people of God. Josephs spiritual life shines resplendent in his prison. There may be distinguished the following sections: 1. The imprisonment of the two court-officers, and Josephs charge over them (Gen 40:1-4); 2. their dejectedness, and Josephs sympathy (Gen 40:5-8); 3. the dream of the chief butler, and its interpretation (Gen 40:9-15); 4. the dream of the chief baker, and its interpretation (Gen 40:16-19); 5. the fulfilment of both dreams.
EXEGETICAL AND CRITICAL
1. Gen 40:1-4. The imprisonment of the two court-officers, and Josephs charge over them.The chief of the butlers and the chief of the bakers.According to Gen 40:2 they are the chiefs in their respective departments of service. The oriental kings, as those of the Persians (Xenoph., Hellenica, viii. i. 38), had a multitude of butlers, bakers, and cooks. The office of chief butler was very honorable with the kings of Persia (Herod., iii. 34; Xenoph., Cyroped. i. 3, 8). It was once filled by Nehemiah (Neh 1:11; Neh 2:1).In the house of the captain of the guardi. e., in the house of Potiphar. The house of the captain of the guard was connected with the state-prison, and denotes here the prison itself.Charged Joseph with them.Here Potiphar again mingles himself with Josephs fortune (and that by way of mitigating it) in the recognition of his talents. By this distinguished charge, he shows favor, at the same time, to Joseph and to his fallen colleagues.
2. Gen 40:5-8. Their dejectedness and Josephs sympathy.According to the interpretation.Both had dreamedeach one a different dreameach one a significant dream, according to the anticipated occurrence upon which it was founded, and also according to its interpretation. Josephs conversation with the sad and dejected prisoners, proves his sagacity as well as his kindly sympathy. It shows, too, how misfortune equalizes rank, and makes the great dependent on the sympathy of those who are lower in position.And there is no interpreter of it.An expression showing that the interpretation of dreams was much in vogue, and that it was one of the wants of persons of rank to have their dreams interpreted.Do not interpretations belong to God?He admits that there are significant dreams, and that God could bestow on men the gift of interpretation when they are referred back to him. He rejects, indirectly, the heathen art of interpreting dreams, whilst, at the same time, giving them to understand that it was, perhaps, imparted to himself. First, however, he is to hear their dreams. Knobel is inexact when he speaks in general terms of the ancient view concerning dreams. Doubtless the field of revelation admits dreams as sent by God, but these coincide with dreams in general just as little as the prophetic mode of interpreting them coincided with that of the heathen, though, according to Egyptian views, all prophetic art comes from the gods (Herod, ii. 83), Knobel.
3. Gen 40:9-15. The dream of the chief butler and its interpretation.In my dream, behold a vine.A lively description of a lively dream. The first picture is the vine, and the rapid development of its branches to the maturity of the grapes. On the vine in Egypt, see Knobel, p. 307. In the second picture, the chief butler beholds himself in the service of Pharaoh, preparing and presenting to him the juice of the grapes. The vine was referred to Osiris, and was already well known in Egypt. See Psa 78:47; Psa 105:33; Num 20:5. The statement, Herod., ii. 77, is, therefore, to be taken with limitations. Nor is it true that in the time of Psammeticus fresh must only was drank, while fermented wine was prohibited. Knobel has shown that Plutarch, De Iside, vi. 6, says just the contrary. The people drank wine unrestrained; the kings, because they were priests, only so much as was allowed by the sacred books; but from the time of Psammeticus even this restriction was abolished. The old monuments show great variety of wine-utensils, wine-presses at work, topers tired of drinking, even intoxicated women. Delitzsch. Wine had been prohibited before the time of Mohammed (Sharastani, ii. p. 346). The grapes he allowed (Koran, xvi. 11, 69). They evaded his prohibition by pressing the grapes and drinking the juice of the berries (Schultz, Leitungen, v. p. 286). Such juice of grapes the Egyptian king drank also in Josephs time. He was a ruler of the Hyksos (?), who were an Arabian tribe. Knobel. The same: The dream-interpreter Artemidorus classes the vine with plants that grow rapidly, and regards dreams concerning it as having a quick fulfilment. Josephs interpretation.Three branches, three days.Since Pharaohs birth-day was at hand, and was known, perhaps, as a day of pardon, this presentiment may, to some degree, have been affected by it.Lift up thine head.To replace, again, in prosperity and honor, especially to bring out of prison (2Ki 25:27).And show kindness, I pray thee, unto me.Joseph is so sure of his interpretation that he employs the opportunity to plead for his own right and liberty.I was stolen.An expression of innocence. They took him away from his father, but how it was done, his feelings do not allow him to relate; enough that he came to Egypt neither as a criminal, nor as a slave, rightly sold. With the same caution he speaks about his imprisonment without exposing the house of Potiphar.
4. Gen 40:16-19. The dream of the chief of the bakers, and its interpretation. The striking resemblance of his dream to the one previously interpreted, caused the baker to overlook its ominous difference; he, therefore, hopes also for a favorable interpretation. The interpreter, however, shows his discernment in recognizing the birds that did not eat the bakemeats out of the basket upon his head, as the main point. He differs also from the heathen interpreters in announcing the unfavorable meaning plainly and distinctly. Knobel: In Egypt men were accustomed to carry on their heads, women upon their shoulders. In modern Egypt women bear burdens upon their heads. Even at this day in Egypt kites and hawks seize upon articles of food carried upon the head. The criminal to be put to death was fastened to a stake, to increase thereby the severity of the punishment (Deu 21:22; Jos 10:26; 2Sa 4:12). This custom was also prevalent among other nations, especially the Persians and Carthaginians.
5. Gen 40:20-23. The fulfilment of both these dreams. The kings of antiquity were accustomed to celebrate their birth-days. According to Herodotus, this was the only day on which the kings of the Persians anointed themselves, and gave presents to their subjects. In like manner the Hebrew kings, on joyous occasions, exercised mercy (1Sa 11:13). Knobel. Joseph is forgotten by the butler, apparently for ever; God, however, has provided for his exaltation, not only through the destiny denoted in the dreams, but also by the clearing up of the truthfulness of the interpreter.
DOCTRINAL AND ETHICAL
1. The manner in which the divine providence quietly and secretly makes the most insignificant things, apparently, the occasion and the cause of wonderful changes, appears very visible, in our narrative. It would appear simply fortuitous that Pharaoh should have thrown into prison his two officers on account, perhaps, of some very trifling offence; still more accidental would it appear that Joseph should have had charge of them, and that both should have had alarming dreams, and finally, how extraordinarily fortuitous that Joseph, on entering, should have observed their depression in their countenances! But all this apparent chance was made a prerequisite, in the course of Gods providence, for Josephs exaltation, and Israels redemption. The Lord finds a thousand ways where reason sees not even one.
2. The occurrences of the heathen world, the affairs of courts, their crimes, cabals, intrigues, are all under the divine control. A country in which the wisdom of the world seems to have emancipated itself from all regard to the government of a divine providence, is just the one whose administration shows the most failure, and most frequently experiences an ironical disappointment of its plans.
3. Prisons, too, with their dark chambers, dungeons, sorrows, secrets, are under the control of God. At all times have they enclosed not only criminals, but the innocent,oftentimes the best and most pious of men. Christ says: I was in prison, and ye came unto me; and he speaks thus, not of faithful martyrs only; even among the guilty there is a spark of Christs kinsmanship,i. e., belonging to him.
4. How mightily misfortune takes away the distinction of rank. Joseph has not only the hearts gift of sympathy for the unhappy, but also that open-hearted self-consciousness that fits him to associate with the great. Even when a child did he run before his mother in meeting Esau.
5. The night-life with its wakefulness, as with its dreams, enters into the web of the divine providence (see Book of Esther, Daniel, Matthew 2; Mat 27:19; Act 16:9; Psa 132:4). Dreams are generally so unmeaning that they should never cause men to err in obedience to the faith, in duty, or in the exercise of a judicious understanding. Their most general significance, however, consists in their being a reflection of the feelings, remembrances, and anticipations of the day life, as also in the fact, that all perceptions of the body give themselves back in the mirror of the nightly consciousness, as imaged speech or picture. The spirit of God may, therefore, employ dreams as a medium of revelation. He can send dreams and bestow the gift of interpretation. But, in themselves, the most significant dreams of revelation never form ethical decisions, though they may be signs and monitors of the same. Their higher significance, however, is sealed by their great and world-historic consequences for the kingdom of God.
6. Joseph very definitely distinguished between his own and the heathen mode of interpreting dreams; and this he owes to his Israelitish consciousness as opposed to the heathen. The divine certainty of his interpretation is seen in the fact, that, notwithstanding the greatest similarity in both dreams, he immediately recognizes the point of dissimilarity, and dares to make the fearful announcement in the assurance that the issue of the affair would be in correspondence. The apparent severity of such frankness could not make him falter in the feeling of what was due to truth. To narrate how he may have sought to mitigate it, by expressions of sympathy, lay not within the scope of this narration.
7. The joyous feasts of the great are sources both of life and death.
8. A man in prosperity soon forgets the companions of his former misery, just as the chief butler forgot Joseph. Gods memory never fails, and it is, at the same time, the chief quickener of the memories of men. God keeps his own time. The ray of hope that shone for the prisoner at the release of the chief butler went out again for two years. When all hope seemed to have vanished, then divine help comes in wonderfully.
HOMILETICAL AND PRACTICAL
See Doct. and Eth. Josephs disciplinary trials. His preparation for his great calling of saviour and ruler: a. by sufferings; b. by works of his vocation!Traces of God in the prison: 1. Divine light; 2. holy love; 3. divine monitions; 4. hope of deliverance.Gods government in its great issues: 1. Of the smallest things; 2. of the proudest events; 3. of the most fallible judgments of men; 4. of the darkest prisons; 5. of the nightly life; 6. of hopes and fears in human need.
First Section. Gen 40:1-4. Starke: Gen 40:1. In what the offence consisted is not announced. The Rabbins, who pretend to know all things about which the Scriptures are silent, say that the butler had permitted a fly to drop into the kings cup, and that a grain of sand was found in the bread of the baker. The conjecture of Rabbi Jonathan has more probability; he thinks that both had conspired to poison the king. Joseph was thirteen years in a state of humiliation, and the last three (?) in a prison. Schrder: Information concerning the Egyptian wine culture and representations of it upon the monuments (according to Champollion and others, p. 576),also concerning the modes of baking, which was quite an advanced art among the Egyptians. The Egyptians had for their banquets many different kinds of pastry.The offices of chief butler and chief baker were in high honor, and sometimes that of field-marshal was connected with them.In the East the prisons are not public buildings erected for this sole purpose, but a part of the house in which the prison officer resided.
Second Section. Gen 40:5-8. Starke: Cramer: There are different kinds of dreams: divine dreams (Gen 28:12; Gen 41:17; Dan 2:28); diabolical dreams (Deu 13:2; Jer 23:16; Jer 27:9); natural dreams (Ecc 5:2). We must, therefore, distinguish between dreams, and not regard them all alike (Sir 34:7). The godless and the pious may get into the same troubles, and have similar sufferings; yet they cannot look upon them with the like dispositions and emotions. Schrder: They may have been dreams suggested by their official position. Both of them may have gone to sleep with the number three upon their minds because of the thought that Pharaoh was to celebrate his birth-day within three days. No wonder that their imagination overflowed from the abundance of their hearts; and who can tell how much their consciences were concerned in these dreams. The culture and the character of the Egyptians Was every way mystical, or rather symbolical; the less they are able to account for an occurrence the more divine it seemed. Night they considered as source of all things, and as a being to which they paid divine honors. The whole ancient history of this wonderful people has a nocturnal aspect about it. One might call it the land of dreams, of presentiments, enigmas. Josephs destiny in respect to this country begins in dreams, and is completed by them (Krummacher). It is not every one that can read the writing of the human countenance; this power is given to love only (Baumgarten). He preached in prison as Christ did (Richter).
Third Section. Gen 40:9-15. Starke: Gen 40:14. The Jews charge that Joseph in this request demanded pay for his interpretation, and allege that, on this account, he had to remain in prison two years longer. There is, however, no ground for such an imputation; but though he had the assurance of the divine presence, and that God would deliver him from the prison, he had, nevertheless, a natural longing for liberty. Besides, he did not ask anything unfair of the butler (1Co 7:21).Cramer: Ordinary means are from God, and he who despises them tempts God.The same: We may assert our innocency, and seek deliverance, yet still we must not, on that account, speak ill of those who have injured us ( Mat 5:44).
Schrder: The dream of the chief butler, no doubt, leans upon the business of his life and office, but, on the other hand, it also has the imaginative impression of the poet concealed within every man, as Schubert calls it.Calwer Handbuch: Gen 40:15. A mild judgment upon the act of his brethren, whom he would not unnecessarily reproach.
Fourth Section. Gen 40:16-19. Starke: Bibl. Wirt.: Whenever the word of God is to be expounded, it should be done in the way the Holy Spirit presents it, and according to the word itself, no matter whether the hearers are disturbed, alarmed, or comforted.Schrder: (Calvin:) Many desire the word of God because they promise themselves simply enjoyment in the hearing of it.Calwer Handbuch: In Hebrew, to lift up the head, is a play upon words. It means to restore to honor and dignity, or to hang upon the gallows, or decapitation (taking off the head), or crucifixion (lifting up upon the cross).
Fifth Section. Gen 40:20-23. Starke: Bibl. Wirt: Godless men in adversity, when they receive help from the pious, make the fairest of promises, but when prosperity returns they forget them all. Be not, therefore, too confiding. High station changes the manners, and usually makes men arrogant.Lange: How easily is a favor forgotten, and how seductive the courtier life!Schrder: These are times when men, through the prestige of birth, or by money, or human favor, may reach the summit of honor and wealth, without any previous schooling of adversity; still such men are not truly great, whatever may be the greatness of their title and their revenues. They are not the instruments that God employs in the accomplishment of his great purposes. Thus to Joseph, who was to become Lord of Egypt, the house and prison of Potiphar, in both of which he bore rule on a lesser scale, were to be his preparatory school. The wisdom he was to exercise in greater things begins here to show itself in miniature. Such a heart-purifying discipline is needed by all who would see God, and who would be clothed with authority for the worlds benefit. Without this there is no truly righteous administration. It never comes from passsionate overhastiness, sensual sloth, needless fear, selfish purposes, or unreasoning obstinacy. On the contrary, Joseph was purified, in prison, by the word of God; so was Moses in Midian, David in exile, Daniel in Babylon. Thus became they fit instruments in the hand of God (Roos). Therefore is it that the pious Joseph was crucified, dead, and buried, and descended into hell. Now comes the Lord to deliver him, honor him, make him great (Luther).Heim (Bible Studies): It was Josephs single ray of hope in the prisonthat which lighted him to freedomthat he could commend himself to the intercession of the chief butler. When this went out, according to every probable view, there seemed nothing else for him than to pine away his whole life in prison; and yet the fulfilment of the dreams of the court officers might have strengthened him in the hope of the fulfilment of his own dreams in his native home.
Footnotes:
[1][Gen 40:11.. I pressed. The word occurs only here, yet its meaning is sufficiently obvious from the context, and from the cognate Chaldaic . It is onomatopic, representing the emission of the juice. It is allied to with its sense of waste and destruction. LXX., ; Vulg., expressi.T. L.]
[2][Gen 40:22.. It does not here denote suspension from, like hanging from a gallows. The preposition is opposed to that, and shows that it denotes crucifixion.T. L.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The sacred historian prosecutes the interesting history of Joseph through this Chapter. The events of the prison, which by their tendency had a relation to Joseph and his future prospects in life, are here related. The chief butler and the chief baker, servants in Pharaoh’s household, are for some offence brought into the same prison with Joseph They each of them dream, and their dreams Joseph interprets: their correspondence with what Joseph predicted proves his ability: Joseph acquaints them with the unjust cause of his being imprisoned: and as he foresaw the speedy restoration of the chief butler to his office before Pharaoh, he entreated him to use his interest with the king to bring him out of the prison. But though he had such claims upon his gratitude, he forgot him. Gen 40:1
Butler is a cup-bearer, Neh 1:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Joseph In Prison
Gen 39:20
We now know enough of the history of Joseph, to see that he had not done anything worthy of imprisonment and pain. Let us keep steadily in mind the fact that there are false accusations in human life. There is a tendency to believe charges against men, without patiently and carefully going into particulars, without making such moral inquest into them as ought alone to justify our belief in any charge that may be made against a human creature. We are prone to say, when an accusation is lodged against a man, “After all there must be something in it” We reason that it is impossible to get up a charge against a man Without that charge having, at least, some foundation. We think it charitable to add, “That probably it is not quite so bad as it looks; yet, after all, there must be something in it.” Here is a case in which that doctrine does not hold true at all. There is nothing in this but infamy. May it not be so amongst ourselves, today? Has human nature changed? Are there not, today, tongues that lie, hearts that are inspired by spite? We are in danger, I think, of being very pathetic indeed over historical characters, and forgetting the claims of modern instances. There are people who will be exceedingly vehement in their pity for Joseph, who can say spiteful or unkind words about their neighbour who is labouring under an accusation quite as groundless and quite as malicious as that which ended in the imprisonment of Joseph. There are men who will preach eloquent sermons about the fall of the Apostle Peter, who will yet, in the most unchristian spirit, expel and anathematise brethren who have been overtaken in a fault. And the worst of it is, they are apt to think that they show their own righteousness by being very vehement against the shortcomings of other people.
Now, history is wasted upon us if we do but shed tears for the ill-used men of far-gone centuries. See how easy it is to do mischief! You insinuated against a certain man that there was something wrong in his case. You never can withdraw your insinuation. You lie against your fellow-creature, and then apologise. You cannot apologise for a lie! Your lie will go where your apology can never follow it. And men who heard both the lie and the apology will, with a cowardice that is unpardonable, say, when occasion seems to warrant their doing so, that “they have heard that there was something or other about him, but they cannot tell exactly what it was.” So mischief goes on from year to year, and a lie is, in the meantime, more powerful than the truth. It is always easier to do mischief than to do good. Let us, then, be careful about human reputation. The character is the man. It is better to believe all things, hope all things, endure all things, in the spirit of Christ’s blessed charity, than to be very eager to point out even faults that do exist. There are men today who are suffering from accusations as false as the lie of Potiphar’s wife. There are other men who have been sinned against by false accusations who have received withdrawments and apologies. But such, alas! is the state of so-called Christian charity, that, though we have a memory for the indictment, we have no recollection for what ought to have been a triumphant, all-inclusive, and all-delivering vindication. Terrible is the state of that man who has a good memory for insinuations, charges, innuendoes, and bad suggestions, but no recollection for things that are beautiful, and healing, and redeeming, and helpful. That man’s destiny is to wither away.
“But the Lord was with Joseph, and showed him mercy, and gave him favour in the sight of the keeper of the prison” ( Gen 39:21 )
What a poor compensation! The man’s character is taken away, and the Lord gives him favour in the sight of a jailer! There are honours in life which are aggravations. My name is blasted, my home is broken up, my whole life is withered right away down into the roots, and on either side there is a turnkey somewhere who says he has great confidence in me! Why not have vindicated the man before Potiphar? Why not have withered up the accuser who took away his dear fair name? That would have been compensation. If, when the woman’s mouth had opened to tell the lie, God had locked her wicked jaw, that would have been vindication. Instead of that, Joseph has the wonderfully good luck of being thought well of by a jailer This is the danger of our criticism. We mistake the process for the result. We rush at the semicolon as if it were a full stop. We judge God by the fraction, not by the integer. I am prepared to grant that if the whole scene had ended here if this had really been the culminating point, the completion of the sad romance the favour which Joseph received of his jailer would have been a mockery, and he might have thrown such favour back in the face of God, as a poor compensation for the injury which had gone like iron into his soul, for suffering which had destroyed his sleep, and turned his days into wintry nights.
The difficulty of the critic is to be patient. He is so anxious to make a point that he often ruins himself by his own sagacity. He jumps in upon the way of God with such impetuosity that he has to spend the remainder of his days in apologising for his rudeness, his want of patient saintly dignity in waiting until God himself said, “It is finished.” Still, the point of the favour accorded to Joseph by the jailer ought not to be forgotten in making up our view of life, for this reason: We shall redeem ourselves from much suffering, help ourselves towards a nobler, stronger, manlier endurance, by looking at the one bright point which remains in our life. Is there any life that has in it no speck of light? any day that has not in it one blue spot? What is the moral use and purpose of a glint of light and speck of blue? It is a reminder that there is still light; that the blue morning may come back again; and that God hath not though the day be dark and cloudy and the wind be bitterly cold forgotten to be gracious. Our honours may chafe us. We may reason from them that having so much, we ought to have more. What we require, when such impatience has reached us, is a devout, urgent desire that God will tame our impetuosity, and teach us the sweet mystery and the mighty power of childlike waiting.
“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. And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound” ( Gen 40:1-3 ).
No man liveth unto himself. There is a little upset in the king’s house, and, somehow or other, that will be linked with all these events that are happening a little way off. You run against a man in the dark; he remonstrates with you in a vexed tone, and, in that vexed tone, you hear the voice of your own long-lost brother. You go over the street without knowing what you have gone for, and you meet the destiny of your life. A child tells you its little dream, and that dream awakens a blessed memory which throws light upon some dark and frowning place in your life. Some people do not believe in dramas, not knowing that all life is an involved, ever-moving, ever-evolving drama. Life is a composition of forces. The chief butler gives Pharaoh the cup with a fly in it, and the chief baker spoils his baking. These things are to be added to some other things, and out of this combination there is to arise one of the most pathetic and beautiful incidents to be found in all the treasure-house of history. We do not know what is transpiring around us, and how we are to be linked on to collateral processes. There is a main line in our life; there are also little branch lines. You jostle against a man, and get into conversation with him, and learn from him what you would have given gold for, had you known where it was to be found. Everything in life has a meaning. Mistakes have their meanings. Misunderstandings will often lead to the highest harmonies. No man can do without his fellow-men. It is a very sad thing, indeed, that we have to be obliged, in any sense, to a butler or a baker. But we cannot help it. It is no good attempting to shake out of the sack the elements we do not like. We cannot colonise ourselves in some fairy-land, where we can have everything according to our pick and choice. The labourer in the streets, the child in the gutter, the poor suffering wretch in the garret, all these, as well as kings and priests, have to do with the grand up-making and mysterious total of the thing we call human life. God is always coming down to us through unlikely paths, meeting us unexpectedly, causing bushes to flame and become temples of his presence. We go out for our father’s asses; we may return crowned men. There are some people who do not like religion because it is so mysterious, not knowing that their own life is a constantly progressing mystery. Whenever they would deliver themselves from the presence of mystery, they must deliver themselves from their very existence.
“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” ( Gen 40:5 ).
The chief butler told his dream to Joseph, and Joseph said unto him, This is the interpretation of it. There are dreamers and there are dream interpreters. There are men who live by their ideas. Men who seem to be able to do nothing, and yet society could not get on without them. You see fifty men building a great house, and there is a man standing amongst them with his hands idle, and a black coat on. You say the fifty men are building the house, and a lazy man is standing there with his hands in his pockets, and your notion of political economy is that such men ought to be put down. Put them down, and you will have no more building. The man that is standing there, apparently doing nothing, is the inspiration of the whole thing. Men in the world poor, poor men who have nothing but ideas! If they were to sell bricks, they would eventually retire to detached villas and tennis lawns. But, if they have nothing but ideas, they retire into the workhouse. A man builds a bridge, and he is a great man; another man puts up a cathedral, and he, too, is a great man. I will not take away one iota from the just fame and honour of such men. We cannot do without them. We should be poor, if we had not such men amongst us. They are the glory of civilisation. But is it nothing to give a man an idea that shall change his life? to tame the tiger-heart and make it gentle as a lamb’s? to put into man thoughts, and stir in him impulses, that shall heal him in his sorrows, chasten him in his joys, interpret to him the darkest problems of his life, and hold a light over his way when he passes into the wonderful dark Unknown?
The preacher does not build stone cathedrals. But does he not build temples not made with hands? He cannot say, “See in these mighty stoneworks what I have done”! But he may be able, through God’s mighty grace, to say, “Look at that man: once he was the terror of his neighbourhood, the torment of his family, and now he is a strong, pure, kind man.” Is that nothing? Stoneworks will crumble; time will eat up the pyramids. But this man, this soul, shall be a glorious unfading light when the world, and all the wondrous works upon it, shall be burned up. Be cheered, then, preacher of the gospel, teacher of the young, obscure one who can only work in the family, giving direction to young thought and young feeling, dropping into the opening heart seeds of Divine truth! Thou art doing a work which, though it cannot be valued by any human figures or by any arithmetic, is prized, and shall be rewarded, by God, who is not unrighteous to forget your work of faith and your labour of love.
Life is a dream, a riddle, a mystery, a difficult problem. But there is one Interpreter. What is his name? Where can he be found? His name is Jesus Christ, and he can be found wherever there is a heart that wants him. You have a dream you cannot call it by any other name about sin. You know there is something wrong somewhere. You cannot explain it; you cannot set it down in order, proposition after proposition. It is as unsubstantial as a dream and impalpable as a vision. Yet it haunts you, and you want to know more about it. Christ is the Interpreter, and he alone can explain what sin is: show it in its reality, and give the soul to feel how terrible a thing it is. You have dreams about truth. Sometimes you see an image that you think is the very angel of truth herself. Sometimes that angel comes quite near you, and you are almost on the point of laying your hand on the glittering vision. You cannot quite do so. It leaves you, escapes you, mocks you! Jesus Christ is the Interpreter of that dream. He knows truth, he reveals truth, he sanctifies man by truth, he enriches the human mind with truth, and he alone has the truth. Why? Because he is the truth. It is one thing to have a truth. It is then a possession, something to be pointed out and described. It is another thing to be the truth. Christ himself had not the truth in our poor sense of the term, for he was the truth. He did not so much preach the gospel as be the gospel. You are conscious of glimmerings of objects: dreamings about better states of things. You have a moral nature that now and again gives you hints about right and wrong, and truth and falsehood. You have an imagination that will go out beyond the present and the visible. Are you content to be tormented and mocked by these dreamings, half visions, spectral revelations, and tempting fancies? Why not take them all up to the Son of God, and say, “We have dreamed this! We cannot make anything of its harmonies, anything truly beautiful. Yet we think it ought to be made into something beautiful, because look what glittering pieces there are here what wondrous shapes, what marvellous adaptations we think there are to be found amongst these pieces.” If you go up to him so, he, more readily than ever Joseph or Daniel did, will show you the interpretation of the dream, and will bless you with revelations of what is in yourself, as well as what is in God.
You cannot get on without the interpreter of dreams, without the man of thought, without the inspired teacher, without the profound interpreter of God. I know very well that when you get among your day books and dust of various kinds, you are apt to think you can do without ideas, imaginings, and dreams, and mere thinking. But there are times in your life when you begin to feel that without thought, idea, impulse, emotion, life would be but a mockery, and death itself would be the welcomest guest that ever crossed your threshold. Ho! every one that desires to know the highest thought, and the highest feeling in the universe, this can be found only in the book of God and in communion with the Holy Ghost.
“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” ( Gen 40:14 ).
The first touch of humanity we have seen in Joseph: human nature is in this little plea. He would have been far too great a man, if I had not seen this little trace of human nature coming out after all. I have wondered, as I have read along here, that he did not protest and resent, and vindicate himself, and otherwise come out as an injured man. He has been almost superhuman up to this point. Now the poor lad says, “The chain is very heavy, this yoke makes me chafe. I cannot bear this any longer.” And he tells the butler, who has good luck before him, that he would like to be taken out of the dungeon. There are times when we want to find a god even in the butler; times when our theism is too great for us, and we want to get hold of a man, when our religion seems to us to be too arial, afar off, and we would be glad to take hold of any staff that anybody could put into our poor trembling hands. This is natural, and I am not about to denounce Joseph, nor to reproach him, as though he had done some unnatural and unreasonable thing. I am glad of this revelation of his nature; it brings me near to him. Though God will not substitute himself by a butler, but will give Joseph two more years’ imprisonment, yet God will make it up to him somehow. He shall not want consolation. It was very human to seek to make a half-god of the butler to get out of that galling bondage. We shall see, in the course of our reading, whether God be not mightier than all creatures, and whether he cannot open a way to kingdoms and royalties, when we ourselves are striving only for some little, insignificant, and unworthy blessing.
After this the baker told his dream. He was a long-headed man. He waited to hear how the case would go with the butler, and when he heard all that the butler could know about his vision, he went and told his dream, and Joseph told him, “Within three days thou shalt be hanged.” The interpreter of dreams must not always tell good news. The interpreter must not tell people’s fortunes according to his own ideas. He must do as Joseph did. He must say, “Interpretations are with God. I am but the medium on which the Infinite Silence breaks into language. It is not in me to tell the meaning of the mystery. It is in God, and with God alone.” This is a lesson for preachers of the gospel. It would be a joyous thing to say to every man, “You are right; you are on the road to glory; nothing can stand between you and heaven.” That would be a very gracious thing to say. But if I fail to warn the ungodly man, to tell him that God is angry with the wicked every day, and yet that God has no pleasure in the death of the wicked, that the Son of God has died for the sins of the world, that there is no man too vile to be received and to be redeemed by the Great Sacrifice, then shall I fail in my mission, and my word of joy for a moment shall be a mockery and a cruel thing, and your pale and reproachful countenance, on the last day turned upon me, would be an everlasting punishment. No, we must be faithful. There are interpretations that are favourable and helpful; there are interpretations that mean ruin, punishment, death.
May God make his servants faithful, that they may speak the cheering, the life-cheering word; and that they may speak the terrible word with self-restraint and with heart-breaking pathos, that men may begin to feel that there is something in the message that ought to make the heart quake, and turn their minds to devout consideration. To every man’s dream, and thinking and scheming about life there is an answer in One alone, and that One is Jesus Christ, son of Mary, Son of God, God the Son, Emmanuel, God with us! He never refuses to have long, long talk, either by night or day, with the man who goes to him tremblingly, devoutly, penitently. Try if this be not so.
Fuente: The People’s Bible by Joseph Parker
XXIX
JACOB, JOSEPH, AND OTHERS
Genesis 35-41
This will be a running comment commencing at the thirty-fifth chapter and extending through the forty-first. Our last discussion showed the great disturbance of mind on Jacob’s part at the cruelty of Simeon and Levi in destroying the Shechemites. At this time God told Jacob to leave that place and go to Bethel. In removing, Jacob determined to purify his household from idols; if he was to have the enmity of the people, he was determined not to have the disfavor of God. So be commanded all his household to put away their strange gods and to change their garments. They also gave up the rings in their ears and noses. It is not fashionable with us now to wear rings that way, but many do. After this purification God protected them by causing a fear to fall upon the inhabitants of the land, or else Jacob’s crowd would have been annihilated on account of what Simeon and Levi bad done.
At Bethel he builds an altar and worships God, and God reappears to him and gives him a renewed assurance of his protection. He then leaves Bethel for what is now called Bethlehem, or Ephrath. At that place occurred the death of Rachel in giving birth to Benjamin. She was not buried in the cave of Machpelah, like the rest of the family, but for hundreds of years her tomb was standing and visible; they show it to you now, but not with certainty may you accept the tradition. In Gen 35:8 , we find an account of the death of Deborah, Rebekah’s nurse. That is the only hint as to the death of Rebekah. We infer from the fact that the old nurse had come to live with Jacob that Rebekah was dead. I may have an examination question on that point. The rest of the chapter is devoted to the names of Jacob’s sons by his several wives, which I will bring out in an examination question. The chapter closes with the death of Isaac. Jacob comes to Mamre, or Hebron, now the head of the tribe. Esau and Jacob unite to bury their father. The thirty-sixth chapter gives a genealogy of the descendants of Esau. Nothing is particular in that except the generations of Seir, father of the Horites. I will give this examination question: Why in the generations of Esau, are the generations of the Horites included? The answer is that Esau’s people moved to the country occupied by the Horites and intermarried with them. You will note that the Horites, or cave dwellers, are not prehistoric men.
The thirty-seventh chapter is devoted to the youth of Joseph, a very particular section. We find here the development of the murderous envy and hate of Joseph’s brethren toward him. An examination question will be: State what caused the envy and hatred of Joseph’s brethren toward him. The answer is: Joseph brought an evil report concerning the sons of Bilhah and Zilpah, and they counted that tattling. If he had been one of the sons at work, and had reported on the others, that would have been a tell-tale business. If one in college should be appointed as a representative of the faculty, he could make a report without being justly amenable to the charge of tattling. Joseph was sent by his father to make a report. Next, Israel loved Joseph above all his other sons. I think the circumstances make it certain that he loved him justly. He was the oldest son of the only woman Jacob ever loved. He was intensely lovable, more so than any of the other boys. It is a fact, however, that there never was a case where a parent loved one child more than the others that it did not cause ill will in the family. The third reason is given here: “And he made him a full length garment.” King James Version, “a coat of many colours.” When a parent distinguishes between his children in dress he is sure to bring on a row. There Jacob made a mistake. Fourth, Joseph dreamed a dream and told it to his brothers, and they hated him yet the more. “I dreamed that we were binding sheaves, and behold, my sheaf arose and stood upright, and your sheaves stood around and bowed down to my sheaf.” If that dream originated with Joseph it shows that he was already imagining superiority over his brethren. But if it did not originate with Joseph, which it did not, as it came from God it showed a lack of wisdom in Joseph to tell the other boys. The dream was literally fulfilled in afterlife, and so must have been from God. He dreamed another dream: “Behold, I dreamed yet again, and behold the sun and moon and eleven stars bowed down to me.” The sun is papa, and the moon is mamma, and the stars are the eleven brothers, the whole family bowed down. He ought never to have told that dream to those boys. He told it to his father also. To show how quickly his father understood it, he said, “Shall we indeed, thy mother and thy father and thy brethren, bow down to thee?” His brothers envied him because his father kept that saying. He knew that meant something for his boy, and he was proud of the glory the boy would attain. Here are five things, and envy can get very fat on five things.
I once delivered an address on that subject before the Wake Forest College, entitled the “Ambitious Dreams of Youth.” There do come into bright minds forecasts of future greatness, great elation and swelling of the heart in thinking about it, that cannot be doubted. Sometimes these ambitious dreams do not come from God but from the heart of the student. I told those Wake Forest boys of a young fellow out in the mountains. When he started off to school a dream ran through his mind: “I will go to Wake Forest and make the brightest record ever made in that school. I will get through the four years’ course in three. I will get up my recitations so that the faculty will be talking about the most brilliant student in the institution. I will get the class honors. When I shall have delivered the valedictory and go home, all along the way people will say, ‘There is the boy who delivered the valedictory address.’ When I get home the family and all the servants will come out in a double row, and a band will play, ‘See the conquering hero come.’ ” Then I turned to the president and said, “Mr. President, what are you going to do with these ambitious boys who see the other boys bow down and their parents bowing down before them? Those boys think they have the world in a sling.” But one thing ‘is sure, no one ever became really great who did not aspire to be great. There is an honest ambition to excel, but where the faculty of imagination is wanting and it takes that to be a dreamer that man can be successful in a matter-of-fact way, but he certainly can never be successful as an artist, sculptor, painter, or as an orator or statesman. There is a creative power in the imagination. Woe to the one who expects to be great and has it not. It is characteristic of the Spirit’s day, as foretold by Joel and expounded by Peter, “Your young men shall see visions, and your old men shall dream dreams.” Sometimes men who have not the Spirit, and who find it easier to win in fancy than in fact, indulge in air castles which need to be ridiculed. There is a story in the old “Blue Back Speller” of a maiden who, walking alone with a pail of milk upon her head, fell into the following train of reflections: “The money for which I shall sell this milk will enable me to increase my stock of eggs to three hundred. These eggs, allowing for what may prove addle, and what may be destroyed by vermin, will produce at least two hundred and fifty chickens. The chickens will be fit to carry to market about Christmas, when poultry always brings a good price; so that by May Day I cannot fail of having enough money to purchase a new gown. Green! , let me consider, yes, green becomes my complexion best, and green it shall be. In this dress I will go to the fair, where all the young fellows will strive to have me for a partner; but I shall perhaps refuse every one of them, and, with an air of disdain, toss from them.” Transported with this triumphant thought she could not forbear acting with her head what thus passed in her imagination, when down came the pail of milk, and with it all her imaginary happiness. Dr. Wayland, one of the greatest educators in the United States, has a lecture on the “Evils of the Imagination,” that every schoolboy ought to read. Even barefoot boys, fishing in the creek, will weave stories of companies of which they are captains, and they will kill 1,000 buffaloes and 1,500 Indians. When I was canvassing for the Education Commission in Northeast Texas, I had to go about eleven miles out into the country. A lad of about twelve asked the privilege of taking me. I wondered why, but when we got out of town he turned around and said, “Dr. Carroll, I asked the privilege of taking you to this place because I wanted to talk to you. I heard your address on education, and do you know, I am going to be governor of Texas someday?” I smiled and said, “Tell me about it,” and he unfolded himself. That boy had already drawn out his own horoscope and filled out all the details of his future. He was brilliant. He had stood at the head of his classes. Instead of rebuking him I simply cautioned him and at the same time encouraged him because he had this record. He did not tell lies. He was never absent from his classes. He was never guilty of what you call schoolboy follies. He was intense in his application, and up to that time he had accomplished all that he had ever undertaken. So it would not surprise me if that boy yet becomes governor. I am waiting to see, however. One of the most instructive parts of the Bible is this that relates to the early life of Joseph and his premonitions of future greatness. Not long ago I read an account of a brilliant girl about thirteen years old. Her parents, uncles, and aunts were all trying to restrain her from following a certain line of education. She met it all by saying, “It is in me to do that. I know I can win on it. I dream about it. It fills my vision. I am irresistibly drawn to it.” And she did win on it, a country girl that became famous before the great audiences in European capitals.
This envy that had five roots, after awhile will come to a head when opportunity presents itself. A great many people carry envy and hate in their hearts and it eats like a cancer and burns like a hidden fire and no opportunity ever comes to gratify it, and the world knows nothing about it. “Gray’s Elegy” tells, in referring to the lowly graves, about “some mute, inglorious Milton” that never had a chance to follow the promptings of his muse. Not only that, but the lowly graves hold many a heart which had burned with hatred and envy and petulance that never had an opportunity to express itself in “Some Cromwell, guiltless of his country’s blood.” They say that everything comes to him who waits, and so this crowd waited, and here is their chance. Joseph’s brethren left Hebron, and went to Shechem, where they had massacred the Shechemites. They were looking for territory to pasture their immense herds. The father tells Joseph to go and see if it is well with the brothers and their flocks. It is a long way from home. When the boys see him coming they say, “Behold the dreamer cometh; let us slay him and cast him into a pit.” There were ten brothers in the meeting; eight were of one mind, but two had dissenting views. Reuben, the oldest, said, “Let us not kill him. Let us cast him into the pit.” The record says that Reuben intended to carry him back to Jacob. So he stands guiltless. The other one is Judah. We find when they bind him and strip off his coat that he pleads with them, ten great strong men, binding a boy, their own brother, and he weeping. Later they saw a caravan coming called Ishmaelites in one place and Midianites in another. Midian was a descendant of Esau, whose territory bordered on Ishmael’s, and the two tribes intermingled. Now Judah said, “Let us not kill him, but sell him to this caravan to take to Egypt.” In a speech I once delivered in the chapel of Baylor University, I told of a proposition about selling a man that would scorch the paper it was written on. The high court of state plotted it, the leading preacher instigated it, and the man they proposed to sell was one of the most illustrious on the roll of fame in the United States. So they sold Joseph. Then they took his coat and dipped it in the blood of a kid, and carried it to the father to make the impression that Joseph bad been torn to pieces by wild beasts. That was the heaviest stroke that Jacob ever received. He rent his garments, put on sackcloth, mourned many days and refused to be comforted. “I am going down to my son mourning to the underworld.” We will leave him there and look at one or two other matters.
The thirty-eighth chapter is devoted entirely to some rather scaly incidents in the life of Judah. The chapter is of such a character that it forbids discussion in a public address. Read it and gather your own lessons. It commences with Judah’s sin in marrying a Canaanite woman. Two of the sons born of this marriage God killed for their wickedness. This wife became an ancestress of our Lord. He derives his descent from four women not Jewesses. Rahab, the harlot; Tamar, the Canaanite; Bathsheba, the wife of Uriah the Hittite, whom David took; Ruth, the Moabitess.
The next three chapters give an account of Joseph in Egypt. When the caravan reached Egypt they sold him to Potiphar, an officer of Pharaoh. Potiphar finds his trustworthiness, purity and truthfulness and attention to business, and promotes this slave to the head of the house. When sold into slavery the brave heart ought not to despair. But the beauty of his person, great personality, evident kindly manhood, attracted Potiphar’s wife, and she fell in love with him, as some married women do. Joseph refused to Join her in this unlawful love. Whereupon, as “love unrequited and scorned turns to hate,” she accused him of the very offense which he refused to consider. So Potiphar puts him in prison. Now, though a prisoner, this man begins to work his way to the front. He is faithful to every duty. Finally he is put at the head of all the criminals in the jail. How can you put down a good man, true to God and himself? This position brings him into contact with other dreams besides his own. There are two that the birds snatched the bread of Pharaoh’s table out of fellow prisoners, the chief baker and butler of Pharaoh. Both are troubled. God sent those dreams. For a man to dream the basket on his head is a very singular thing. Joseph interpreted that to mean that he would gain his liberty but that Pharaoh would put him to death. It happened just that way. The butler dreamed about a cluster of grapes, well formed, sweet flavored, and luscious, and that he squeezed it into a goblet and handed the new wine to Pharaoh. Joseph tells him that means that he shall be restored and promoted to his old place, and says, “When you are promoted, remember me.” The butler promised well enough, but forgot. It is easy to forget the unfortunate. But after awhile God sends more dreams. This time Pharaoh has a double dream. He dreams that he sees seven stalks of grain come up in the Nile Valley, full eared and heavy headed. Right after them come up seven thin) shrivelled, parched stalks and they devour the others. He dreamed he saw seven fat beef cattle, and seven lean, ill favored, gaunt, starved specimens that ate the fat ones up. Nobody could tell Pharaoh what the dream meant. But finally the butler remembered Joseph and said, “When I was in prison there was a Hebrew lad who told us our dreams and they came out just like he said.” Pharaoh sent for Joseph, and we see him step out of the prison to stand before the monarch to explain dreams, as Daniel did later. He says each dream means the same thing, that there were going to be seven years of great plenty in which the earth would be burdened with its crops. It reminds me of what a man on the Brazos River said. Leaving out part of his language, which was very emphatic, I quote the other: “I tell you, I will have to build a wall around my field and call it a crib: there is so much corn in it.” He did make eighty bushels to the acre, and showed me a number of stalks with three full cars, standing only a foot apart and twenty feet high. Joseph said, “These seven years will be followed by seven years of drought and famine in which nothing will be made. God sent me here to provide. You ought to husband the resources of these fruitful years so that they can be spread out over the famine years.” Pharaoh was wonderfully impressed, and instantly promoted Joseph to the position of prime minister and made him next to himself. Just exactly as Joseph predicted, the thing happened. Great storage places, perfect reservoirs for holding wheat, and treasure houses were built. At the end of the first year people wanted bread to eat. Under advice of Pharaoh Joseph sold to them, taking their money, jewels, stock, land, then themselves. At the end of the seven years Pharaoh had the whole country, and Egypt was the granary of the world. “And all countries come into Egypt to Joseph to buy corn.”
That is the history of Joseph up to the time we come in touch with Jacob again.
QUESTIONS 1. Where did God tell Jacob to go from Shechem?
2. What important step did he take before going, and why?
3. How did God intervene to save Jacob from the inhabitants of the land?
4. What events happened at Bethel?
5. When did Rebekah die and what is the evidence?
6. Where did Jacob go from Bethel and what the events by the way?
7. Name the sons of Jacob by each of his wives and handmaids.
8. Where were they born?
9. Where does Jacob go from Ephrath, or Bethlehem, and what important event occurred there?
10. To what is the thirty-sixth chapter devoted, and why the genealogy of the Horites in this connection?
11. Whose is the most flawless character in history i Ana.: Joseph’s.
12. As a child, what could he say of his father and mother?
13. State in order the several causes or occasions of the hatred of his brothers.
14. What mistake did Joseph make in this?
15. What is the importance of dreams of greatness? Illustrate.
16. What is the difference between dreams of true greatness and building air castles? Illustrate.
17. What is the nature of ungratified envy and hate?
18. Cite passages from “Gray’s Elegy” to illustrate this point.
19. What was the culmination of the hatred of Joseph’s brothers? Can you find a parallel to this in the New Testament?
20. How was Reuben’s attitude toward the hostility against Joseph distinguished from that of his brothers?
21. How was Judah’s?
22. Who took Joseph out of the pit and sold him? (Gen 37:27-28 .)
23. Explain the confusion of the names of the Midianites and the Ishmaelites.
24. Compare the dejection of Jacob with that of Elijah, and show wherein both were mistaken.
25. To what is the thirty-eighth chapter devoted?
26. What was Judah’s beginning in this downward course of sin?
27. What four Gentile women became ancestress of our Lord?
28. Who became Joseph’s master in Egypt, what of his promotion and misfortune in this house?
29. How did he get out of prison and what six dreams touched his life?
30. Who was the author of those dreams?
31. To what position was he promoted in the kingdom?
32. What of Egypt at the close of the seven years of famine?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Gen 40:1 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.
Ver. 1. Had offended their lord the king of Egypt. ] What their offence was is not expressed. The Hebrews say, Pharaoh found a fly in his cup, and a little gravel in his bread, and therefore imprisoned these two great officers. But this had been to kill a fly, as one said, upon a man’s forehead with a great beetle. Some think they attempted the chastity of Pharaoh’s daughters. Such a thing as this made Augustus so angry against Ovid. But most likely it was for some conspiracy; such as was that of Bigthan and Teresh. Est 2:21 The present government is, for most part, always grievous; a to some discontented great ones especially, who know not when they are well, but are ready to drive a good prince out of the world, and then would dig him up again, if they could; as the swain said of Dionysius. b But what said Alphonsus, that renowned king, to this, in a speech to the Pope’s ambassador? He professed that he did not so much wonder at his courtiers’ ingratitude to him, who had raised sundry of them from mean to great estates, as at his own to God, whom by every sin we seek to depose, nay, to murder: for, Peccaturn est Deicidium . Rom 1:30 1Jn 3:15
a A . – Thucyd.
b Dionysium refodio.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 40:1-8
1Then it came about after these things, the cupbearer and the baker for the king of Egypt offended their lord, the king of Egypt. 2Pharaoh was furious with his two officials, the chief cupbearer and the chief baker. 3So he put them in confinement in the house of the captain of the bodyguard, in the jail, the same place where Joseph was imprisoned. 4The captain of the bodyguard put Joseph in charge of them, and he took care of them; and they were in confinement for some time. 5Then the cupbearer and the baker for the king of Egypt, who were confined in jail, both had a dream the same night, each man with his own dream and each dream with its own interpretation. 6When Joseph came to them in the morning and observed them, behold, they were dejected. 7He asked Pharaoh’s officials who were with him in confinement in his master’s house, “Why are your faces so sad today?” 8Then they said to him, “We have had a dream and there is no one to interpret it.” Then Joseph said to them, “Do not interpretations belong to God? Tell it to me, please.”
Gen 40:1 “the cupbearer” This word comes from the VERB “to drink” (BDB 1052). It is often translated “butler.” The Aramaic translation of this word is “chief cupbearer.” There are two other references to this office in the Bible: (l) in Neh 1:11 (BDB 1052 I) and (2) the term “Rabshakeh” (BDB 913 II, cf. 2Ki 18:17; 2Ki 18:19; 2Ki 18:26-28; 2Ki 18:37; 2Ki 19:4; 2Ki 19:8; Isa 36:2; Isa 36:4; Isa 36:11-13; Isa 36:22; Isa 37:4; Isa 37:8). Apparently this was a very high court official and a very trusted person. He not only tasted and brought the king’s food, but also gave personal counsel. He would have always been on guard for any plot to hurt or kill the king. He was a culinary bodyguard!
“the baker of the king of Egypt” The baker (BDB 66, KB 78, Qal ACTIVE PARTICIPLE) was also a very important official and confidant in the ancient Oriental courts. This was particularly true in Egypt where we know of 38 kinds of cakes which were regularly baked as well as 57 kinds of breads. Some of the bread was dyed different colors and made of different kinds of grain and in different physical shapes to resemble some of the animals and characteristic objects of Egypt.
“offended their lord, the king of Egypt” How they offended is not stated. It could have involved (1) the quality of their food and/or drink or (2) their advice, or lack of it. The VERB “offended” (BDB 306, KB 305, Qal PERFECT) has a wide semantical field (“to miss a goal,” “sin,” “go wrong,” cf. Gen 39:9; Gen 42:22; Gen 43:9). Rashi (Jewish commentator of the Middle Ages) says that the offenses referred to were: (1) they found a fly in the king’s wine and (2) they found a pebble in the king’s bread. However, this is merely speculative interpretation or oral tradition.
Gen 40:2 “Pharaoh was furious” This VERB (BDB 893, KB 1124, Qal IMPERFECT) is often used of
1. God’s anger, Lev 10:6; Num 16:22; Deu 1:34; Deu 9:19
2. man’s anger
a. Moses, Exo 16:20; Lev 10:16; Num 31:14
b. the commanders of the Philistines, 1Sa 29:4
c. Naaman, 2Ki 5:11
d. a man of God, 2Ki 13:19
e. Ahasuerus, Est 1:12
f. king’s guards, Est 2:21
It denotes an intense wrath that issues in action. It is a different word from Gen 39:19, “his anger burned” (BDB 354, KB 351).
Gen 40:3 “So he put them in confinement in the house of the captain of the bodyguard” This title, “captain of the bodyguard,” refers to Potiphar (cf. Gen 37:36; Gen 39:1). Potiphar’s chief jailor (BDB 978) put Joseph in charge of the prison. It is obvious that these two prisoners would be politically touchy because it was quite possible that they might be restored and they could be powerful enemies at court.
“imprisoned” The term “imprisoned” is literally “bound” (BDB 63, KB 75). Joseph was probably bound in fetters (cf. Psa 105:18) for a period of time and although God was with him, this was a hard, cruel life. We are not certain how long he remained in jail-some commentators say as long as 10 years (i.e., “some time” of Gen 40:4).
Gen 40:4 “the captain of the bodyguard put Joseph in charge of them” This man would want these high officials treated well and Joseph seemed to be the perfect person for the job.
One wonders if the person called “the captain of the bodyguard” refers to
1. Potiphar, Gen 37:36; Gen 39:1
2. the chief jailor, Gen 39:21-23
It may be that it was a special prison under Potiphar’s control, but he delegated responsibility to “a chief jailor” who delegated it to Joseph.
Gen 40:5 This verse sets the literary stage for Joseph’s second giftedness to become obvious (i.e., dream interpretation). YHWH often reveals Himself (or the Angel of the Lord) to His people in visions, but to non-Abrahamic peoples, He often used dreams (cf. Gen 20:3; Gen 31:24; Gen 41:1; Daniel 2).
Gen 40:6-7 “When Joseph came to them in the morning and observed them, behold, they were dejected” It is obvious here that Joseph was not bound at this time of his imprisonment and also that he really did care about these men and was concerned about their physical, as well as emotional (“dejected,” BDB 277 II, KB 277, Qal ACTIVE PARTICIPLE), condition.
Gen 40:8 Again, Joseph reveals his basic view of life (i.e., that God is in control of all things, including dreams (cf. Gen 41:16; Gen 41:25; Gen 41:28; Dan 2:27-28; Dan 2:45). We know from his own life that dreams were a very important way of God speaking to him as a young child (cf. Genesis 37), even though it caused him rejection by his family.
The VERB “tell” (lit. “recount,” BDB 707, KB 765, Piel IMPERATIVE) also opens the next verse (“told,” Piel IMPERFECT, cf. Gen 37:10).
NASB (UPDATED) TEXT: Gen 40:9-15
9So the chief cupbearer told his dream to Joseph, and said to him, “In my dream, behold, there was a vine in front of me; 10and on the vine were three branches. And as it was budding, its blossoms came out, and its clusters produced ripe grapes. 11Now Pharaoh’s cup was in my hand; so I took the grapes and squeezed them into Pharaoh’s cup, and I put the cup into Pharaoh’s hand.” 12Then Joseph said to him, “This is the interpretation of it: the three branches are three days; 13within three more days Pharaoh will lift up your head and restore you to your office; and you will put Pharaoh’s cup into his hand according to your former custom when you were his cupbearer. 14Only keep me in mind when it goes well with you, and please do me a kindness by mentioning me to Pharaoh and get me out of this house. 15For I was in fact kidnapped from the land of the Hebrews, and even here I have done nothing that they should have put me into the dungeon.”
Gen 40:9 “there was a vine in front of me” Many commentators have asserted that this was an historical dream because fermented wine was not used in Egypt. However, it seems that the ancient historian, Heroditus, has been somewhat misunderstood in this connection. It is true that fermented wine was not a common drink in Egypt, but it was used among the priestly and royal classes. So, it would have been a unique symbol for a kingly drink (see Manners and Customs of the Bible by James M. Freeman, p. 45).
Gen 40:11 “squeezed” This VERB (BDB 965, KB 1315, Qal IMPERFECT) surprisingly is found only here in the OT.
Gen 40:13 The cupbearer will be restored to royal confidence and service.
The word translated “your former custom” is literally “judgment” (BDB 1048), but used in a rare non-theological sense. Usually it is translated “judgment” or “justice.” See Special Topic: Judge, Judgment, Justice .
Gen 40:14-15 For Joseph’s service and kindness, he asks a favor from the cupbearer. He explains the injustice of his situation and asks Pharaoh for a remedy. Joseph should not be held as Pharaoh’s prisoner since he was a captured slave.
Gen 40:15 Something of Joseph’s thoughts about his betrayal by his brothers is expressed in “kidnapped” (lit. “to be stolen away”). This is intensified in the text by the use of the INFINITIVE ABSOLUTE and the PERFECT VERB of the same root (BDB 170, KB 198).
“from the land of the Hebrews” This could be
1. a later editor/scribe adding this comment
2. used in the sense of the land where the Patriarchs lived (if this is true, then Hebrew has been redefined and used in a very limited sense)
“dungeon” This word (BDB 92) is the same word used for the dry cistern (cf. Gen 37:24) his brothers threw him into in Canaan. He has just traded one pit for another!
The term is used for a prison in Exo 12:29; Jer 37:16, and here.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
butler = the cupbearer. Neh 1:11.
baker. A Papyrus, in the National Library, Paris (nineteenth dynasty), gives the name of a similar officer (Djadja), the chief; and mentions “114,064 loaves made in the white fortress”. (See Records of the Past, vol. ii, p. 126.)
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 40
For the correlating audio message go to Chapter 39 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. And Pharaoh was angry against two of his officers, against the chief of the butlers, and against the chief of the bakers ( Gen 40:1-2 ). So these guys were pretty topnotch honchos, the chief of the butlers, the chief of the bakers, but somehow they got in trouble with the Pharaoh. Now it could be that the Pharaoh discovered a plot to kill him. It could be that the taster, the butler was bringing him the bread and that the taster eating the bread dropped over dead. And so he doesn’t know if the butler slipped it in to the already baked loaf or if the baker did it. So he has them both thrown into prison until he can find out who the guilty party is. And so the investigation is going on while both of these men are in prison. And he put them in the ward in the house of the captain of the guard, unto the prison, the place where Joseph was bound ( Gen 40:3 ). So they were sent into the same prison where Joseph was. Now it is interesting it is called the prison of the captain of the guard. We are told earlier in the story that the captain of the guard was none other than Potiphar. So it could be that Joseph was actually put in Potiphar’s prison. And the captain of the guard charged Joseph with them, and he served them: and they continued for a while in the prison ward. And they dreamed a dream both of them in one night, and each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, they were bound in the prison. And Joseph came to them in the morning, and he looked at them, and they were sad ( Gen 40:4-6 ). He was very-Joseph was a very understanding, perceptive person. He asked the Pharaoh’s officers that were with him there in the ward of the lord’s house, saying, Hey, how come you guys look so sad today? And they said to him, Oh, we’ve had some weird dreams, and there is no one to interpret them. And Joseph said to them, Do not interpretations belong to God? tell me, I pray you. What did you dream? And the chief butler told his dream to Joseph, he said, In my dream, behold, there was a vine before me; the vine there were three branches: and it was as though it budded, and there were blossoms shot forth; and clusters of grapes, ripe grapes: and the Pharaoh’s cup was in my hand: and I took the grapes, and pressed them into the Pharaoh’s cup, and I gave the cup to the Pharaoh’s hand. And Joseph said to him, This is the interpretation of it: The three branches are three days: within three days the Pharaoh will lift up your head, and restore you to your place: and you will deliver the Pharaoh’s cup into his hand, in the former manner when you were his butler. But hey, when this happens, remember me, think about me that it might be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, to get me out of this place ( Gen 40:7-14 ): So Joseph is interpreting his dream saying, “Hey, you’re going to be back serving the Pharaoh again. But when you do, would you mind remembering, tell Pharaoh all about my story and try and get me out of this place, man, you know. And so, For indeed I was stolen away of the land of the Hebrews: and here also have done nothing that they should put me into the dungeon. Now when the chief baker saw that the interpretation was good, he said to Joseph, I also was in my dream, and, behold, I had three white baskets on my head: And in the uppermost basket there was all kinds of pastries that I have baked for the Pharaoh; and the birds came and ate them out of the basket on my head. Joseph answered and said, This is the interpretation: The three baskets are three days: and within three days the Pharaoh will lift your head from off of you, and he’ll hang your body on a tree; and the birds are going to eat your flesh. And so it came to pass on the third day, which was the Pharaoh’s birthday, that he made a feast to all of the servants: and he lifted up the head of the chief butler and of the chief baker among his servants. And he restored the chief butler to his butlership again; and he gave the cup into the Pharaoh’s hand: But he hanged the chief baker: as Joseph had interpreted to them. Yet did not the chief butler remember Joseph, but forgot him ( Gen 40:15-23 ). Your opportunity of getting free but forgotten. And so for two more years, he languishes in the dungeon. How long Joseph was in the jail the total period of time we don’t know, but we do know that from the time that he was sold as a slave to his standing before Pharaoh was thirteen years. Hey, that’s an awful long time to be in those conditions of a-as a slave and a prisoner both for causes beyond yourself, things you haven’t done. It shows a little bit of Joseph’s faith, unswerving faith in God. Many people when adversities come they begin to slip. They begin to question. They begin to doubt. If things don’t work out just exactly like they think they were supposed to have worked out, they begin to murmur against the Lord and challenge God. Surely there is a remarkable insight into that steadfastness of Joseph in this whole experience. Chapter 41 Now it came to pass at the end of two full years ( Gen 41:1 ), That is after Joseph said “don’t forget me, pal”. “Oh, I won’t.” “At the end of two full years,” that Pharaoh dreamed: and, behold, he stood by the river. And there came up out of the river seven well favoured cows, fatfleshed; and they fed in a meadow. And, behold, seven other cows came up after them out of the river, they were ill favoured, leanfleshed; and they stood by the other cows upon the bank of the river. And the ill favoured and leanfleshed cows did eat up the seven well favoured and fat cows. So Pharaoh woke up. And he went back to sleep and he dreamed again the second time: and, behold, there were seven ears of corn ( Gen 41:1-5 ) Now the top of the corn was the top of the wheat where there were all these little kernels, that little straw thing at the top was called corn. It was called the corn of wheat, that top. You remember it says the disciples were going through the fields of corn on the Sabbath day and they were rubbing the corn in their hand. It isn’t corn like our maize kind of corn or sweet corn, golden or whatever. It’s that corn of wheat and they would take it when it was dry, rub it in their hands because you rub the hull off, blow it out and then you can eat it. And it’s good to eat. I like to eat wheat just fresh from the field that way. You just take and rub the corn or the top of it in your hands to get the hull off and blow it out and then eat it. And so that’s what the disciples were doing when the Pharisees found fault with them. So this is actually instead of corn, don’t think of Post Toasties or that type of corn with this, but think of the wheat. It’s that that little thing with all the kernels of wheat and the little straws going up from it that is referred to here. So in some of your other translations it might read wheat and that’s why, because in reality it is what they call the corn of wheat, but it’s that top of the wheat. And so there were seven ears of corn that came upon the one stalk, and it was rank and good. And, behold, there were seven thin ears and they were blasted with the east wind that sprung up after them. And the seven thin ears devoured the seven full ears. And Pharaoh woke up, and, behold, it was just a dream. And so it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and the wise men: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. Then spake the chief butler unto Pharaoh, saying, Oh, I remember my faults today: Pharaoh was angry with his servant, and he put me in jail in the captain of the guard’s house, both me and the chief baker: And we dreamed dreams one night, both of us; and we dreamed each man according to the interpretation of his dream. And there was there a young man, who was a Hebrew, he was a 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. And it came to pass, as he interpreted to us, and so it was; me he restored to my office, and him he hanged. Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved and changed his raiment, and came in unto Pharaoh ( Gen 41:5-14 ). And so Joseph shaved himself because that was the custom of the Egyptians actually. They were very clean people and so he had to shave, change his clothes to be for the Pharaoh. Pharaoh said unto Joseph, I have dreamed a dream, there is none that can interpret it: I have heard them tell of you, that you can understand dreams and interpret them. And Joseph answered Pharaoh, saying, It’s not in me: but God shall give Pharaoh an answer of peace ( Gen 41:15-16 ). I love that. Here Joseph is brought before the Pharaoh now because of the fact that he had interpreted dreams and the Pharaoh says, “Hey, I hear you can interpret dreams. None of my men could do it”. And Joseph said, “It isn’t in me, but God shall give you an interpretation of peace”. That’s beautiful. He’s not ready to take credit for God’s work. And it’s always a sad day when people try to take credit for God’s work. It’s always dangerous when you take the bows for God. Jonathan smote the Philistines with the great slaughter and Saul blew the trumpet in Israel. Saul was going around to get the glory. “Hey, don’t try to touch God’s glory. Don’t try to take God’s glory”. If God uses you, be thankful and give God the glory and the credit that God used you. But don’t try to tell us how smart you were or how wise you were or what tremendous program you devised. Give the glory to God for the work that God does. The same thing happened with Daniel when he was brought before Nebuchadnezzar. Nebuchadnezzar said, you know, “Can you give the interpretation?” He said “there’s a God in heaven who knows all things and He will give the interpretation to Pharaoh”. Daniel wasn’t about to take credit for God’s work. Joseph here in no wise taking credit for God’s work. And I admire him for this. Pharaoh said to Joseph, In my dream, I stood upon the bank of the river ( Gen 41:17 ): And he repeats the dream to Joseph about these seven fat beautiful cows grazing, and these seven lean cows coming up and eating up the fat ones. That must have been a weird dream; these skinny old cows eating up these fat cows. But then the other is just as weird because then there were these beautiful shucks of wheat and these blasted, withered shucks of wheat and the wheat starts eating up the other wheat until there’s just nothing but the skinny, blasted ones left. And Joseph said to Pharaoh [verse twenty-five], The dream of Pharaoh is one: God has shown Pharaoh what he is about to do ( Gen 41:25 ). It is interesting that these dreams came in pairs. Joseph his first dreams were in pairs. First of all, it was the sheaves that bowed down to his sheave and the sun, moon and the stars bowing down to him. With the butler and the baker, the two dreams. They came in pairs. Each of them the three, one three baskets, one the three branches. And now this dream of the king is in pairs. Both of them having to do with sevens. Seven fat and seven lean. And the lean eating up the fat. So the seven thin and ill favoured cows that came up after them are seven years ( Gen 41:27 ); Or actually, The seven good cows are seven years; seven good ears are seven years: the dream is one. The seven thin and ill favoured cows that came up after them are seven years; the seven empty ears blasted with the east wind shall be seven years of famine. And this is the thing which I have spoken unto the Pharaoh: What God is about to do he is showing unto the Pharaoh ( Gen 41:26-28 ). In other words, God is giving you an insight in about what’s to happen. It is interesting that God did give to these pagan rulers, monarchs, insights into the future. God gave to Nebuchadnezzar a marvelous insight into the future by dreams interpreted by Daniel. I imagine just because of their position. Be interesting to know what Jimmy Carter dreams about. Behold, there come seven years of great plenty throughout all the land of Egypt: And there shall arise after them seven years of famine; and all of the plenty shall be forgotten in the land of Egypt; and the famine will consume the land; And the plenty shall not be known in the land by reason of the famine following; for it shall be very grievous. And for that the dream was doubled unto the Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass ( Gen 41:29-32 ). God gave it to you twice in order that you might establish it. That’s the “mouth of two or three witnesses every word established” ( Deu 19:15 ). And so God gave the second witness to assure the truth of the thing. And it will shortly come to pass. Now therefore ( Gen 41:33 ) Here is the young slave prisoner standing before the Pharaoh of Egypt and now he is giving advice to the Pharaoh of what to do in order to save the land. “Now therefore.” Young fellow here, just thirty years old. let Pharaoh look out a man who is discreet and wise, and set him over the land of Egypt. Let Pharaoh do this, and let him appoint officers over the land, and take up twenty percent of the land of Egypt in the seven plenteous years ( Gen 41:33-34 ). Now in Egypt they used to just the taxes were ten percent. So double taxation during these good years. Let them be taxed twenty percent during the good years. And let them gather all the food of those good years that come, and lay up the wheat under the hand of Pharaoh, and let them keep the food in the cities. That the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; when the land that the land perish not through the famine. And the thing was good in the eyes of Pharaoh, and in the eyes of all of his servants. And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is ( Gen 41:35-38 )? He said find a man wise and discreet and do this. He says, “Hey, you’re the wisest one I can find”. Now I don’t think Joseph was pushing for a job when he was advising the Pharaoh, but yet the Pharaoh recognized the quality of the fact that the Spirit of God was in this man. He could see something different. And what a difference the Spirit of God makes. Pharaoh said unto Joseph, Inasmuch as God has showed you all of this, there is none as discreet and wise as you are: You will be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than you. And Pharaoh said to Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and he arrayed him in vestures of fine linen, and put a gold chain about his neck; 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. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all of the land of Egypt ( Gen 41:39-44 ). So Joseph was given a chariot ride behind the Pharaoh’s. Men going beside the chariot crying to the people, “Bow your knee”, as Joseph went by. Those that see in Joseph a type of Jesus Christ see Jesus here in Philippians chapter two, “In the form of God, and thought it not robbery or something to be grasped to be equal with God: but he emptied himself, took upon a form of man, and was obedient unto death, even the death of the cross. Wherefore God has also highly exalted him, and given him a name that is above every name: that at the name of Jesus every knee shall bow, every tongue shall confess” ( Php 2:6-9 ). The knee is being bowed. They see the exaltation of Christ who was rejected by His brethren but who will rule one day over the world. And so Joseph’s being exalted. Pharaoh called Joseph’s name Zaphnathpaaneah ( Gen 41:45 ); Which is a Coptic word, which means the revealer of secret things. and he gave him as his wife Asenath the daughter of Potipherah the priest of On. And Joseph went out over all the land of Egypt. And Joseph was thirty years old when he stood before Pharaoh the king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt ( Gen 41:45-46 ). Now isn’t it interesting how clear is our hindsight? As we look back on the trials of our lives and those hard places that we came through, when we were crying out to God and saying, “Oh God, why have You forsaken me? Why are You so far from the cry of my roaring? God, I prayed day and night and You don’t hear. Lord, where are You?” And we thought that surely God had forsaken us and God wasn’t concerned with us. And surely we were going to perish in the wilderness. But now as we look back, we see how God was just working out His perfect plan all the way along. Years ago, when we were pastoring in Tucson, Arizona, we were just coming to the place where the church had begun to grow and there was an excited group, a young fellowship and things really were
beginning to just blossom; when the bishop in the church called me and said he wanted me to take a church in Corona. Well, I had mixed emotions. If I came to Corona, I’d be near home because my parents were still living in Santa Ana where I went to high school. And so I thought, well, it’d be nice to be that close to home, get to see, you know, my family more often. And the church in Corona was quite a bit smaller than the church was now in Tucson that had really begun to blossom out. But I thought, “Oh, it’s just a matter of time. We’ll go into Corona and we’ll sparkle there and the church would grow”. I still had confidence in my abilities in those days. Corona is where the Lord began to whip out some of the confidence, I tell you. That was, that was a miserable two years. We started out with sixteen and we ended up with sixteen at the end of two years. But he, the bishop, was assuring me that as soon as he got me in his district that he would move me into a church of equal size to our Tucson church. And with these promises and so forth, we leaned upon the word of man and we decided to come. And after two years of hard labor and no results, I wrote him reminding of him of his promise and I received a letter back, which was informing me that because nothing had happened there that I really wasn’t deserving of any larger church. And that anyhow I’d have to wait till some pastor died or whatever before I could move up. So I wrote him back and said, “I really didn’t have time to wait for a pastor to die and I resigned from the ministry”. Figuring to-well, I got a laundry route for a while and I’m just figuring to get whatever I could as far as work, support the family and pretty discouraged at that point. But while we were in Corona, we met a young couple. They didn’t come to our church but his mother did. She was a very spiritual, godly woman. She used to spend a lot of time in prayer with us and encouraging us. And we kept in touch with this woman through the years. Well, there were some changes and there was a division of districts and a new bishop came in and he came to me and said, “Hey, I would like to see you back in the ministry” and offered me a church in Huntington Beach, which we took and we spent five wonderful years in Huntington Beach, close to the surf and you know, it was nice. Church was small enough that I could go surfing in the morning and take care of the church duties in the afternoon, really enjoy it. And we were seeing some marvelous blossoming forth and growth in the church there when this bishop asked me to go out and take a church in Los Serranos under very difficult circumstances. The pastor who had started the church in Los Serranos and had been there from its inception was discovered to have been a homosexual and have been engaging some of the young boys in the church and the practices. And it was discovered and so the church was just at that, you know, it was just broken and going to pieces. And so the bishop asked me if I would please go out and see if I couldn’t minister to the people to help put things together. So under great pressure from the Lord, not the bishop because he gave me the privilege of praying about it and giving him a yes or no answer, but at this state, the Lord was putting me under pressure. I went out to Los Serranos and those were hard years; smog and tough neighborhood. It was just-it was just a bad, bad scene. But while we were there, because of our previous meeting this couple in Corona, and because the church wasn’t that far from Corona, they started over to the Los Serranos church with some couples. And the church was prospering and flourishing. The people were great. We loved the ministry to the people; we just didn’t like living in that particular area. And then my mother was not well and an opportunity came to move down to Costa Mesa. So we moved down and began to pastor here in Costa Mesa for a couple of years to be around my mother because we could tell that she wasn’t going to be with us very much longer. And so we wanted to be near her. But at this point, I just had it with denominationalism. And I was praying and seeking that God would give me a way out, that I might just serve Him freely without the bondage and the restrictions and the restraint that were being placed upon me by the denomination. By this time we had a new bishop and we just didn’t get along at all. He might be listening on the radio tonight. I want him to know I forgive. He knew-I guess somebody told him that I was sort of independent and he called me in and warned me never to go independent. But yet I just couldn’t take it any longer. And so I just resigned once more from the ministry. But these couples that had come to our church in Los Serranos during this lean time, they said, “Would you mind starting a Bible study in our home in Corona?” So we started the Bible study in their home in Corona. And God began to bless the Bible study. The thing began to grow until we had to get a-the home wasn’t big enough. We had to move in the American Legion Hall, and so we started an independent church in Corona, the first; that was God’s way to get me out of the bondage of denominationalism. So then I could look back and I could say, “Oh, Lord, those two miserable years I was in Corona, thank You, Lord. You put this in the right context, you know. Those two miserable years out in Los Serranos, Lord, Your hand was just working. Oh, Lord, You’re so wise”, you know. And I realize how God was so far ahead of me. It’s glorious how God goes ahead of us. God said to Israel after He brought them through the wilderness experience, “And every place where you pitch your tent I prepared it for you. I went before you and prepared the place for you to pitch your tent.” Now looking back I can see how God had prepared places for me to pitch my tents. As I was living in those tents, I thought I was pretty far away from God at times. I thought God has forsaken me in this place. I’m going to die in the wilderness, but not so. God’s hand was in every move. And looking back, you know, for awhile I thought, “Man, that was the greatest mistake I ever made. Boy, I sure learned not to move, you know, again at the voice of man but just really listen to God only”. And yet as I look back, I see how that God’s hand was in each move because there were the contacts made, there you know and I could see how God was putting the whole thing together from the beginning. And then even in our coming down to Costa Mesa to begin our pastoring of Calvary Chapel. We look back and we see how God’s hand was in the whole thing. God had this in mind all the time. I had no idea God had this in mind. I was hoping that he had in mind a church of two hundred and fifty people someday. And that was my ambition and my prayer. That shows how “God does exceeding abundantly above all we ask or think” ( Eph 3:20 ). Our very first service in the new little chapel that we built over here a block away. The reason why it was built to accommodate three hundred people is because in seminary I learned that you can only hold five-sixths of the seating capacity of the auditorium so you build your auditorium one-sixth bigger than what you want your congregation to be. And if your auditorium is for three hundred, you can maintain a congregation of two hundred and fifty. After that, they get so crowded they get discouraged, they don’t come back. I learned that in my pastoral theology class. So when our very first Sunday the place was packed, we had built it for expansive purposes figuring to expand into it. And when in the very first Sunday the place was packed, I thought, “Oh, it’s grand opening Sunday, everybody loves a grand opening. By next Sunday, we’ll be down to two hundred and fifty and I finally got my dream church. Imagine that! And it was my dream church, that church over there the way it was just a dream that I had of glass walls, green carpeting, burnt orange upholstered pews, overhanging walls with gardens outside. You’re sitting in a garden to worship the Lord. What could be more beautiful? My dream church, two hundred and fifty people. And we’re just going to sit there and love the Lord and grow and, you know, fellowship and all with each other and it’s just going to be great. Well, when the next Sunday the place was packed again, I began to wonder what’s going on. I really expected two hundred and fifty the second Sunday because that’s what I learned in seminary. So I want you to know it wasn’t my faith that built the church. I was confident we were going to be down to two hundred and fifty one of these days. But looking back I can see how all the way the Lord was leading. Lord had His hand upon it. The Lord was preparing. Paul, looking back in his life could see the purposes of God for each situation. Why he was born in Tarsus. Why he was educated at the feet of Gamaliel. Why he had a Greek background and a Hebrew background both. And he could see then how God was preparing him for the special ministry and special mission. And I look back at my own life and I see from the beginning how God’s hand was upon me. Though I didn’t at many times realize it or know it, yet as I look back I can see how God’s hand was protecting me. How God’s hand was keeping me. How God’s hand was watching over me for the Lord was with me. And Joseph now in the position of ruler over Egypt, he could see now the total plan of God and the picture now begins to come into focus and make sense. All of that was to get me to this place. If I’d never been thrown in the prison I would have never met the butler. I’d never have been able to interpret his dream. I’d never have been called to interpret the Pharaoh’s dream. The prison experience is necessary. If I hadn’t been sold by my brothers as a slave, I’d never come to Egypt, you see. And so you start looking back and all of a sudden, click click click, oh-ho-ho, I see God’s hand. God’s been working. His hand is on my life. And it’s always wonderful when you can get to some of those vista points. Now we go through a lot of valleys but you can’t see nothing. It’s just bleak. All you can see is just the massive cliffs around you. But God gets us out on the vistas every once in awhile. We begin to look, “Oh, yes, oh look at that valley. I can see it now and I can follow my path through the valley and I can see where all had a purpose. I’d never have gotten to this point unless I’d come through there”. Glorious to see how God’s hand leads and guides and the circumstances of our life. Those that we thought were horrible. Those that we thought were God-forsaken places. Those that we looked upon as the wilderness experiences of our life. Yet in all of those, God had a purpose. God had a plan to bring us to this place. For you see, God is preparing all of you to reign with Him. That’s God’s ultimate purpose. We shall live and reign with Him. That’s God’s ultimate purpose in your life. Now in order to groom you for this position of reigning, you’ve got to go through some schools. You’re not yet equipped to reign. You’re not yet able to reign. And so God must bring us through these necessary experiences, some of them bitter, some of them hard, some of them difficult, some of them we don’t understand. But one day when we’re reigning with Him, we’ll be able to look back on it all and rejoice and thank God for every trial and all that we went through. “Therefore, my brethren, count it all joy when you fall into divers temptations”( Jas 1:2 ). When you’re faced with problems and difficulties because God is working in you, preparing you for that which He has prepared for you reigning with Him forever. Rejoice. Lift up your heart. Be encouraged in the Lord. For God has a plan even in the difficult circumstances of your life. So Joseph gathered up all the food of the seven years, in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, he laid up the same. [Forty-nine] And Joseph gathered the wheat as the sand of the sea, very much, until he quit counting it; for it was without number. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah the priest of On bare unto him. And Joseph called the name of the firstborn Manasseh: For he said, For God, he said, hath made me forget my toil ( Gen 41:48-51 ). So “Manasseh” means forgetting. But the Lord was with Joseph even now in prosperity. Now there are many times when people acknowledge the Lord with them through the hard places. They know they can’t get through without the Lord but when the days of prosperity come, it’s a different story. But now Joseph is reigning but he still has not forgotten God. In fact, he names his first son by the fact that God has called him to forget those bitter twenty years or thirteen years of bitterness. God has caused me to forget all of the toil, all of the slave labor, all of the imprisonment. And his second son he named Ephraim: which means fruitful, for God has caused me to be fruitful in the land of my affliction ( Gen 41:52 ). Again acknowledging God, the fruitfulness; the prosperity is because of God. “God has made me fruitful in the land of my affliction”. The land was his hand of affliction but yet God blessed him and made him fruitful there, even as God can bless and make you fruitful in affliction. The seven plenteous years in the land of Egypt was over. And the seven years of drought began to come, the dearth, according as Joseph had said: and the dearth was in all lands; but in the land of Egypt there was bread. And when the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said to the Egyptians, Go to Joseph; and what he says to you, do. And the famine was over the face of the earth: And Joseph opened all the storehouses, and he sold unto the Egyptians; and the famine waxed sore in the land of Egypt. And all of the countries came into Egypt to Joseph to buy corn or wheat; because that the famine was so sore in all the lands ( Gen 41:53-57 ). So God had him down there for the preservation of the people through these seven lean years. And God had gone before; God was ahead of him. God could foresee. And that is why we have difficulty often in understanding the ways of God because we can’t see. I don’t know what lies ahead. And I’m often prone to challenge God and to question God for the things that He is doing because I can’t see what’s ahead. But because God can see down the road, He’s preparing me now for eternity. That which God is doing in my life now is always in the view of the eternal plan that He has for me. And so many times in order to fulfill eternal purposes, there is a time of temporary sorrow or grief or suffering or pain. But as Paul the apostle we are convinced that “the present sufferings are not worthy to be compared with the glory that shall be revealed. And this light affliction, which is but for a moment, is working an exceeding eternal weight of glory” ( 2Co 4:17 ). Cheer up. Go out and face the world with a smile and with a victory in your heart because you are God’s child and He’s preparing you to reign with Him eternally. Don’t get discouraged, or under the circumstances don’t think that God has forgotten you or forsaken you. God sees the travail of your heart in His soul. He knows the fetters with which you are bound. But they are all a necessary process of God, as He trains you and as He grooms you and as He brings you into that place that He might bestow upon you His glory, His power, His love that you might reign with Him, world without end. “So we look not at the things which are seen for the things which are seen are temporal. But we look at the things which are not seen for the things which are not seen are eternal” ( 2Co 4:18 ). Get our eyes upon the eternal goal, upon the eternal reward, upon that which God is working out in our lives, as far as His eternal purposes. And then we endure and we can endure our present difficulties if we keep the proper perspective. In Hebrews the eleventh chapter, talking about the Old Testament saints who went through such suffering, who went through such tribulation and trial and it said, “And they endured as seeing the invisible” ( Heb 11:27 ). You tell somebody you can see the invisible things and they think you’re crazy. But I tell you, that what gives you the enduring quality is seeing beyond just the temporary problem. Just seeing beyond this temporary material physical world, into the spiritual eternal world. That’s the thing that keeps you going. That’s the thing that gives you the enduring quality that you need. “For we’re looking for a city which hath foundation, whose maker and builder is God” ( Heb 11:10 ). And we’re going to live and reign with Him forever in His kingdom and our eyes are set like flint towards that goal as we walk together with Him. For the Lord is with us and He is working in us even in the adverse circumstances that He might bring us into the glory of His kingdom. Father, we thank You for Your work in us tonight. And we yield now our members as instruments unto righteousness unto Thee. Lord, as we look back we can truly say, “All the way my Savior led me”. And what more can I ask? What more can I desire? That Your hand be upon my life. That You be with me and lead me, Lord. I thank You. In Jesus’ name, Amen. “
Fuente: Through the Bible Commentary
The works of God are ever characterized by simplicity. No study is more fascinating in the Divine Oracles or in human experience than the wonderful mosaic of the divine government. If it may be stated reverently, it ‘would seem as though there are no forces or facts on which God does not lay His hand in quiet strength and majesty and make them tributary to the accomplishment of His purpose.
He now worked certainly through the uncertain method of dreams. Prisoners, and Pharaoh, as we shall presently see, were troubled in the night and through such troubling God proceeded in carrying out His designs. When the butler and the baker dreamed and told their dreams to Joseph, he is revealed as a man still dependent on God, declaring that the interpretation of dreams belongs to Him.
There is a human touch in Joseph’s request to the butler, “Have me in thy remembrance.” He was conscious of the limitation of his life and evidently sighed for liberty as does every healthy man.
There is another human touch, and as natural but sad, in the words, “the . . . butler . . . forgat him.” It is good to remember that God did not forget him.
Fuente: An Exposition on the Whole Bible
Joseph Fares Well in Prison
Gen 39:19-23; Gen 40:1-8
These two men remind us of the two thieves crucified beside our Lord; to the one He was a savor of life, to the other of death. Jeremy Taylor says that he must be in love with peevishness who chooses to sit down on his little handful of thorns, when there are so many causes that call for him. Wherever in the world we are, there is a fellowship of sad and lonely hearts for us to cultivate. Like Joseph, let us set about helping others, and so find solace and help for ourselves. We must move in and out among our fellows with a glorious morning face. Keep your sorrows for your Lord and yourself, but learn from your own experiences how to comfort those who are in any sorrow by the comfort with which you yourself have been comforted of God. How quick Joseph was to detect the added anxiety on the two faces! It was because he had known similar alternations of experience. See 2Co 1:4.
Fuente: F.B. Meyer’s Through the Bible Commentary
CHAPTER 40 Joseph the Interpreter of Dreams
1. The fellow prisoners (Gen 40:1-8)
2. The dream of the chief butler (Gen 40:9-11)
3. The interpretation (Gen 40:12-13)
4. Josephs request (Gen 40:14-15)
5. The dream of the chief baker (Gen 40:16-17)
6. The interpretation (Gen 40:18-19)
7. The fulfilment (Gen 40:20-22)
8. Joseph forgotten (Gen 40:23)
He was reckoned among the transgressors. To the one he spoke the word concerning life, while the other heard the message of death. Thus Christ was reckoned among the evildoers. To the one crucified with Him He said, Today thou shalt be with Me in paradise, while the other malefactor railed and died in his sins.
Critics do not believe even this simple story and deny the culture of vines in Egypt. But the Egyptian paintings have given them the lie. They picture the pressing of the grapes in a cup, which was a religious ceremony. Joseph was forgotten; two years longer he had to remain in prison. What exercise of patience and faith he must have had!
Fuente: Gaebelein’s Annotated Bible (Commentary)
it came: Gen 39:20-23, Est 6:1
the butler: Mashkeh, from shakah, to give drink, is the same as saky among the Arabians and Persians, and signifies a cup-bearer. Gen 40:13, Neh 1:11, Neh 2:1, Neh 2:2
Reciprocal: Gen 28:12 – he dreamed Gen 40:16 – the chief Gen 41:9 – I do remember Gen 46:19 – Joseph
Fuente: The Treasury of Scripture Knowledge
The history of Joseph was introduced by the record of the two prophetic dreams that were granted to him. Chapter 40 puts on record two further dreams of a prophetic nature, and their fulfilment. Though not given to him, yet in the providence of God they had a very distinct effect upon his future.
Both the chief butler and the chief baker of Pharaoh had offended their lord. Nothing is stated as to the nature of their offence, but bearing in mind the fact of Pharaoh being of an alien race and therefore likely to fear an attempt upon his life by poison, it is not surprising that both the chief custodians of his drink and his food had fallen under suspicion. Pending a decision in the matter, they were confined in the same prison as Joseph, and put in his charge. The first link in the Divinely ordered chain of events was that Joseph should be put in the place where the king’s prisoners were bound. The second was that in due season these two men should be placed there too.
The third was that both men in one night should have dreams of a peculiar nature and yet marked by certain resemblances, and the effect on their minds should be such as to make them look sad and attract the notice of Joseph. They felt that there must be a hidden meaning in their dreams and they desired an interpreter. Joseph’s reply was virtually an offer to interpret, while he acknowledged that all power to do so came from God.
The butler told his dream. Its salient points were: (1) that the vine had three branches, which produced the ripe grapes; (2) that Pharaoh’s cup was in his hand, so that he could press into it the ripe grapes; and (3) that the cup of grape juice passed into Pharaoh’s hand. The interpretation was simple. Within three days Pharaoh would restore the butler to his place. Having declared this, Joseph very naturally asked the man to remember him when thus he was prospered, to the end that he might be taken out of prison.
Emboldened by this favourable interpretation, the baker told his dream. Its salient points were: (1) that the baskets of bakemeats were three; (2) that the baskets were on his head; and (3) that the bakemeats were devoured by birds and never reached Pharaoh. Again the interpretation was simple. Within three days Pharaoh would lift up his head, hanging him on a tree, so that the birds should devour his flesh. His dream had an exactly opposite meaning to that of the butler.
The event proved that Joseph’s interpretations were given of God. Pharaoh’s birthday was on the third day, and he acted as the dreams had indicated. Yet the chief butler in his renewed prosperity forgot about Joseph, and has become a standing monument of human ingratitude. Nevertheless, as we believe, the hand of God was over even this. Had the butler remembered, Joseph’s deliverance from prison would have been the result of thankful and perhaps respectful human arrangement. God intended to take him out, reviving the butler’s memory, in a far more striking way. And not only take him out but also exalt him above the chiefest of butlers and bakers. How God brought this to pass Gen 41:1-57 reveals.
Again dreams enter into the story; this time in connection with Pharaoh himself. In our last article we spoke of five dreams but we should have been more correct had we said six, since, as it was with Joseph at the beginning so now, Pharaoh’s dream was in duplicate. The general drift of both dreams was the same, and that both should have occurred in one night was very impressive. Sheep were not popular in Egypt and cattle provided the flesh food, and corn gave them their bread. The river Nile was the basis of the prosperity of both.
Pharaoh was troubled for he must have had a vague sense that evil was indicated in both these directions. The magicians and wise men of Egypt were helpless. Their evil trade depended upon their being able to prognosticate good things for the kings that they served (see 1Ki 22:1-53) and evidently both dreams portended some kind of evil. In this predicament the memory of the chief butler revived and, remembering Joseph, he narrated to Pharaoh the wonderfully accurate way in which he had interpreted the dreams of both himself and the chief baker no less than two years before. What a test those two years must have been! No wonder it says of him in Psa 105:19, “The word of the Lord tried him.” The word of the Lord by his dreams had indicated his future glory, but how long he had to wait for it. A trying experience indeed!
May we not see here a forecast of the fact that though the sufferings of the Christ are to be followed by His glory in public display, there is a period to elapse between, in the which He is hidden from the eyes of men: a period which is characterized as, “the patience of the Christ” (2Th 3:5, New Trans.) Thus it was in a small way with Joseph. He remained hidden and forgotten in the prison, and the affairs of Egypt moved on without him.
Now however his hour had struck. Desperately anxious to find out the meaning of his peculiar dreams, Pharaoh ordered Joseph to appear before him, and having prepared himself, Joseph did so. His answer to Pharaoh’s enquiry reveals his simple confidence in God. He disclaimed any power or wisdom in himself but declared that God would give an answer of peace. It is a mark of a true servant of God to say, “It is not in me.” The same spirit we see in Paul, “Not that we are sufficient of ourselves to think anything as of ourselves but our sufficiency is of God” (2Co 3:5).
Pharaoh, in recounting his dreams to Joseph, added one detail omitted in the earlier account. Having eaten the seven fat cattle the seven lean ones were just as bad as they were before. It is easy to see how this feature suited the interpretation which Joseph proceeded to give. The two dreams were but one in their significance, just as Joseph’s two dreams were one in their meaning.
Again the dreams were prophetic. God was revealing what He was about to bring upon the land of Egypt. First, seven years of very great abundance, but these to be followed by seven years of grievous dearth and famine, both depending upon the waters of the Nile. At the end of the seven years of famine all the fatness of the good years would have disappeared. In the figurative language of the dream the seven lean cattle would be just as they were at the beginning. Moreover, the dream was doubled to Pharaoh that he might realize that the thing was determined, beyond any hope of revocation, and God would shortly bring it to pass.
Joseph not only interpreted the dreams but he indicated to Pharaoh what should be done since these things were impending, and that what was needed was the man of wisdom who should be entrusted with the carrying of them out. Joseph was really speaking on God’s behalf and he indicated that on the human side all that was needed in the presence of these acts of God, was A MAN.
As a ruler of men, Pharaoh had doubtless acquired a measure of discernment, and he at once saw that in Joseph the man for this emergency was found. It was indeed the Spirit of God who was speaking and acting through Joseph, though Pharaoh, being an idolater, only thought of “the spirit of the gods.” Still he recognized at once that here was superhuman wisdom and executive power. In result he straightway appointed Joseph as administrator of all Egypt with authority only second to his own.
Once more, in verse 42, Joseph’s hand appears. Its power and skill had been manifested in Potiphar’s house, in the ordinary affairs of life, and then later, amid scenes of much humiliation in the prison. Now amid the splendour of the palace, the ring from the very hand of Pharaoh (doubtless carrying the great seal of the kingdom) was placed upon the hand of Joseph. Power of a practically autocratic nature was his. Step by step he had gone down into the valley of humiliation. Now at one mighty bound he had ascended into power and glory. The typical nature of all this is very evident. In Php 2:1-30 we have detailed the downward steps of our blessed Lord, even to the death of the cross. But this is followed by one mighty uplifting to the glory, where to Him every knee will have to bow.
So, in verse 43 of our chapter, we see Joseph arrayed in fine linen, with a gold chain about his neck, in the second chariot of the kingdom, and “Bow the knee!” is the cry as he rides through the streets. Moreover a new name is given to him. It is said that Zaphnath-paaneah would have meaning whether it be read as Hebrew or as Egyptian. In the former it would mean “Revealer of secrets,” in the latter, “Saviour of the world.” We may happily accept both, and see in this double meaning a further type of the One whom we adore. In Him both revelation and redemption have reached their climax and full accomplishment, to our eternal blessing.
Then again, it was while Joseph was thus separated from his brethren and exalted among the Gentiles that a bride was given to him, and she was of Gentile stock. Two sons were born to him before the years of famine came, and while he was employed in collecting and laying up the produce of the seven years of plenty. The names of the sons are significant. Manasseh means “Forgetting,” and Ephraim means “Fruitful.” The name of the elder was negative in its bearing, for it commemorated the fact that he had been severed from all his old family associations, as well as the toil and sorrow of his early years. The name of the younger had a more positive significance, commemorating the fruitfulness that was produced from his former afflictions.
And so it has been with our Lord Jesus, only in a far larger and more striking way. His afflictions did not stop short of death itself, and out of His death springs eternal fruitfulness, as the Lord’s own words, in Joh 12:24, declare. Moreover that fruitfulness at the present time is being produced mainly among the Gentiles, while His links with Israel as a nation are broken. In our chapter we see a typical forecast of this great two-fold development. In Isa 49:1-26 we have it prophetically announced. It was declared that, even if Israel were not gathered, the Servant of the Lord would be glorious in the eyes of Jehovah, since the raising up of the tribes of Jacob was a light thing, and He was to be a light to the Gentiles and God’s salvation to the ends of the earth. The historical fulfilment of both type and prophecy we find in the Acts of the Apostles.
The closing verses of Gen 41:1-57 record the complete fulfilment of Pharaoh’s dream. The resultant famine was of exceptional severity, extending over the habitable earth. When the people cried to Pharaoh for relief, his reply was simple: “Go unto Joseph; what he saith to you, do.” We are immediately reminded of the words spoken by the mother of our Lord on the occasion of His first miracle, “Whatsoever He saith unto you, do it ” (Joh 2:5). Does a conscience-stricken sinner cry out today for salvation? The answer in three words is, “Go unto Jesus.” All God’s grace and bounty flows through Him.
The scene changes as we begin to read Gen 42:1-38, and we are carried back to Canaan, to Jacob and to Joseph’s brethren. He was now highly exalted among the Gentiles and acting as saviour of the world, but his brethren needed his bounty as much as others. They had, however, by their own wicked actions, shattered all the links that once bound them to him, and those links could not be rightly restored save by severe dealings of a nature very painful, yet calculated to work in them a real repentance. The terrible famine, whatever else it might do, was designed to play a part in bringing to pass that desirable end.
All his brethren except Benjamin were dispatched by Jacob to buy corn in Egypt, and in result we begin to see the fulfilment of Joseph’s dreams. Joseph was the governor, and the brethren bowed down before him with their faces to the earth. They did not know him though he recognized them, and started at once to deal with them in such a way as to test them and arouse their consciences. Accusing them of being spies, he drew forth from them the family details he wanted, including mention of Benjamin and of himself; for he was the one who “is not.” How mistaken they were in this! They were presently to discover that Joseph “IS,” and that their very lives are in his hand. The careless world to-day acts as though Christ is not. They have yet to learn that He is the Master of their lives, for He is the great “I AM.”
The men, however, were speaking the truth as far as they knew it, and their confession gave a good opportunity to put them to the test. Benjamin was a son of Rachel, as Joseph himself was, and therefore specially beloved of Jacob. He would demand that Benjamin should be taken from his father’s side, and until he was produced, one of them should be held as a hostage. How would the brethren react to that?
The point of this struck home to the brethren. They had robbed their father of Joseph, and now he is to be deprived of the younger son on whom his affection was specially set. It stabbed their consciences into action, as we see in verses Gen 40:21-22, and this was their first step in the right direction. Moreover it was the first indication to Joseph of a change taking place in them. He had spoken to them roughly, as indeed they deserved, and he understood their language, though they knew not the Egyptian dialect in which he spoke.
The effect upon Joseph of this first sign of repentance was very striking and beautiful. He turned from them and wept. They were evidently tears of thankfulness. Now we shall see, before we finish the story of Joseph, that no less than seven times is it recorded that he wept. Never once is it recorded that he wept for his own sorrows in the days of his affliction. Every occurrence was during the days of his glory, and was an expression of his love and interest in others.
His tears were not of the merely sentimental kind, as verse 24 shows. He did not allow his deep feelings to hinder his further action, still of a severe nature, for he had Simeon bound as a prisoner before their eyes. The workings of conscience, which lead to repentance, had only just begun and that work needed to be greatly deepened. Thus it is that God deals with us. He permits His hand of chastisement to be heavy upon us until the work is carried to a completion. Then afterward the blessing is reached.
We think then that we may speak of Joseph as the man of the mighty hand and of the tender heart. The power of his hand is emphasized in the earlier part of his history: the tenderness of his heart in the later part. But in both he is a fitting type of the Lord Jesus, in whom power and grace are perfectly blended, though not expressed in just the same order. His grace came fully into manifestation at His first advent, and of that grace we have received abundantly. We must wait until His second advent for the full display of His power.
Fuente: F. B. Hole’s Old and New Testaments Commentary
Joseph in Prison
Gen 40:1-23
INTRODUCTORY WORDS
We left Joseph, in chapter 39, in prison under the order of Potiphar, captain of the guard. Chapter forty of Genesis discovers to us several important features, covering events in prison which carry lessons of twofold importance. First, they show us inner glimpses into Joseph’s character, which seem to be illumined by his prison life. Second, they show us some marvelous foregleams of Christ’s future experiences as He went to death for us, the Just for the unjust.
As we study Joseph in the light of his foreshadowings of Christ, we are convinced that the many chapters given to Joseph in the Book of Genesis were given, not merely to give us the history of a truly great man. They were given because in Joseph we could see Christ.
Many Old Testament saints were typical of their Lord in some one outstanding feature, but Joseph stands before us as the one man whose life outlined the whole history of Christ from the beginning of His ministry to His exaltation at the Father’s right hand. Yea, the history of Joseph even foretells the story of Christ Coming back for His Bride, His Return to reign, and His Kingdom with the twelve tribes forgiven, restored, and blessed.
Just now, however, we would suggest some things about Joseph in prison:
1. Joseph was delivered by His brethren to the Gentiles. This was when Joseph was sold to the Ishmaelites and then sold to Potiphar. Jesus Christ was, likewise, delivered by the Jews, His brethren, to the Gentiles.
Jew and Gentile thus stood together in their rejection of Christ. John said, “He was in the world, and the world * * knew Him not. He came unto His own, and His own received Him not.” Here were Gentiles and Jews.
2. Joseph was cast into prison by the Gentiles. It was the Roman governor, Pilate, who was Christ’s “Potiphar.” Pilate delivered Jesus over to death. He commanded his officer, the centurion, and his soldiers to scourge and crucify Christ.
Potiphar delivered Joseph to prison because of the cry of his wife and servants, while he, evidently did not accept Joseph’s guilt; otherwise, he would no doubt have ordered him killed.
Pilate delivered Christ because of the cry of the mob. He did not believe Christ guilty of any offense, however, for popularity’s sake and for Caesar’s approval, he delivered Him.
3. Joseph in prison suffered great tortures. We read in one of the Psalms that his feet were hurt with the fetters, and that he was laid in iron. Stephen on the day of his martyrdom spoke of Joseph as a slave and of his afflictions.
Jesus Christ suffered all indignity on the part of those who nailed Him to the Tree. Herod mocked Him. He was. crowned with thorns. He was spit upon. He was beaten with stripes. His hands and His feet were pierced. None can fathom the indignities that Christ, the Son of God, suffered as He hung upon the Cross.
4. Joseph suffered all of this, and yet he was without fault. The whole case against him was trumped up. He was maligned and misrepresented.
Jesus was pronounced guiltless, and yet, delivered, as a malefactor to be trodden underfoot. There was nothing against Him, and yet He was counted as the offscouring of the earth, As we think upon these things are we not ready to go forth unto Him without the camp bearing His reproach? Shall we, who are saved by His Cross, as He suffered for us, refuse to bear His Cross and suffer with Him?
I. JOSEPH NUMBERED WITH THE TRANSGRESSORS (Gen 40:1-3)
The opening verses of chapter forty tell of Pharaoh’s anger against the chief butler and the chief baker. These were cast into prison along with Joseph. They were prisoners because of guilt, Joseph was a prisoner without guilt, yet both were in the same prison, treated alike as law-breakers.
1. Upon the Gross Jesus was numbered with the transgressors. He was nailed between two thieves, thieves guilty of insurrection against Caesar.
This story of the Just cast out with the unjust was told by the Prophets, and it was likewise signified by this remarkable fact: Christ, when a babe, was born in a stable mid the cattle, and laid in a manger. This environment in birth set forth clearly the whole course of His life. He moved among the sinful and the humble; even the outcast found in Him a refuge and a place of forgiveness.
2. Not only was Jesus nailed on the middle Cross between two thieves, but He was innocent and they were guilty. The two thieves even admitted their guilt when one said to the other, “Dost not thou fear God, seeing thou art hi the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this Man hath done nothing amiss.”
Here, in the thief’s words was a recognition that the guilty and the Guiltless were together under the same judgment; and also that they were suffering for their guilt, while He was suffering in His innocency.
It is always hard to suffer patiently, but when we suffer in just punishment for our guilt, it is not praiseworthy if we so suffer; if, however, we suffer wrongfully, without due cause, and yet we take it joyfully and with patience, this is thankworthy. Still more, when, like Christ, we suffer innocently and also vicariously, dying even for the ones who slay us, this is worthy of all praise.
What a wonderful Savior is ours! How we love and bless His holy Name! He is the One who merits all our praise forevermore.
II. JOSEPH’S CHARGE OF TWO ROYAL OFFENDERS (Gen 40:4)
The verse before us reads with almost fascinating power-“And the captain of the guard charged Joseph with them, and he served them.”
1. Here is the word-the Guiltless served the guilty. Let us once more go to the Cross. There God gave Christ a charge over the ungodly. He served them. He served the two thieves alike, in that He suffered alike for both of them. He served the others who were guilty because He died for all. There was not one man, Jew or Gentile, among all those who crucified Him that He did not serve.
Yea, God looked down through the years and placed upon Christ the sins of us all. What unspeakable gratitude is ours as we think that even we who trust in Him, were counted in that charge, which God gave to our Lord.
2. Here is another word-the Guiltless still serves the guilty. Christ ever liveth to make intercession for us. When our Lord and Master took the towel and girded Himself, He demonstrated that He was, indeed, among us as One who served. He served in His earth life, He served on the Cross, and He still serves in Heaven. He said, “I am among you as he that serveth.” He still ministers.
The High Priest of old carried the blood, once a year, into the Holy of Holies; Christ carried His Blood, once for all, into the Holiest of all.
Each sinner has a possible Savior; One who pleads His Calvary work for him; each saint has a real Priest who manages all of his affairs. How rich is this heritage! There is One who ever lives in our behalf. He watches over us from above, and never wearies.
He will manage my affairs,
For He loves me, and He cares
As He pleads with the Father for me;
Grace He’ll give in time of need,
For He is a Friend indeed,
Great High Priest who lives in Heaven for me.
III. JOSEPH IN PRISON-A REVEALER OF THINGS TO COME (Gen 40:5-8)
We now come to a very potent factor in our types. Joseph, as he languished in prison, was approached by the two men who had been imprisoned with him. They told him of their dreams, and Joseph said, “Do not interpretations belong to God? tell me them, I pray you.”
1. Like Joseph, Jesus gave all glory to the Father. Joseph did not make claim of his own powers, He said, “Do not interpretations belong to God?” This is what our Master did. He said, “The Words that I speak unto you I speak not of Myself: but the Father.” He gave the words of the Father; He did the work of the Father; He fulfilled the will of the Father.
We should not speak of Christ as an Automaton, which moves only upon the word of another, and is helpless in itself. Christ said, “I do nothing of Myself”; however, Christ did not mean that He was a mere powerless imbecile. He did mean that He and the Father were one, and one to so great a degree that He in all of His words and work interpreted the Father, and showed Him forth. He could not break the unity of Himself with the Father,
2. Like Joseph, Christ foretold the future. He did this many times during His life; He did it with all certainty upon the Cross itself.
To the chief butler Joseph said, “Within three days shall Pharaoh lift up thine head, and restore thee unto thy place.” He said to the chief baker, “Within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree.”
Thus did Jesus on the Cross foretell to one of the thieves, “To day shalt thou be with Me in Paradise.” Our Lord did not hesitate to tell the thief who sued for grace and asked to be remembered that He would be with Him beyond the pales of death.
Thank God for such an assured prophetic statement. We too may hear His Word, “Because I live, ye shall live also.” We who believe do not pass out into an unknown bourn, we know whither we go.
IV. JOSEPH’S MESSAGE OF LIFE AND OF DEATH (Gen 40:9-13)
The word of Joseph was a savor of life to the chief butler, but to the chief baker it was a savor of death. To the one he said, “Thou shalt deliver Pharaoh’s cup into his hand”; to the other, “Pharaoh * * shall hang thee on a tree.”
1. Let us look at the three crosses that were raised on Golgotha’s hill. The middle cross held the Savior; there, sin was upon Him, but no sin in Him. On another cross one thief hung: there was sin in him, and sin on him; the third cross held the other thief, there was sin in him, but no sin on him.
2. Let us remember the equality of grace. Each thief had the same opportunity to sue for mercy and to ask for remembrance. Christ showed no partiality. He was willing to save either or both. However, Christ was shut up in His mercy to the conditions of faith and reception manifested by the thieves.
3. Let us observe the wide variance of grace. Toward the one, grace received meant life imparted; toward the other, grace spurned and refused meant death assured. In either case the result was effective through eternity. The one went in to life eternal with God, and the other went into death eternal apart from God.
4. Let us understand that Jesus Christ passed the sentence of life and the sentence of death with all certainty and assurance. To one Joseph said, “Life,” to the other Joseph said, “Death.” To those on His right hand Christ will say, “Enter into the joy of thy Lord”; to those on His left hand Christ will say, “Depart from Me, ye cursed.”
5. From the presence of Joseph as a pivotal starting point one went into the abodes of darkness, and the other into the presence of Pharaoh.
As two sinners stand at the Cross and behold the dying form of the Son of God, they are near to each other, even as the thieves upon the two crosses were equally near to Christ and equally near the one to the other. From that moment, however, there was a great divergence, one went to the right, one to the left, and today they are as far apart as the East is from the West.
V. JOSEPH’S APPEAL TO BE REMEMBERED BY THE CHIEF BUTLER (Gen 40:14-15)
After Joseph had told the chief butler of his restoration within three days into the presence of Pharaoh, he said, “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.”
1. In the case of the Cross the tables were turned. Instead of Christ asking the thief to remember Him, the thief said unto the Lord, “Remember me when Thou comest into Thy Kingdom.”
Joseph foresaw the chief butler’s opportunity as he was restored to Pharaoh’s presence. Therefore, he asked that he might make mention of him unto Pharaoh.
The thief on the cross foresaw Christ’s Kingdom and he wanted to be remembered when Christ came into that glorious consummation.
Sometimes we have thought that Christ upon the Cross must have repeated, in full, the twenty-second Psalm. We know that He quoted the first verse, which runs, “My God, My God, why hast Thou forsaken Me?” We imagine that He must have also quoted the twenty-eighth verse, “For the Kingdom is the Lord’s: and He is the governor among the nations.”
This we know, the thief must have seen the words above the Cross, “This is Jesus the King of the Jews.”
We know, also, that the thief with undaunted faith saw beyond the portals of death and wanted to be remembered.
2. In the foreshadowings of the Cross as set forth in the story of Joseph and his request of the chief butler, we wonder if our Lord Jesus was not foreshadowing our unfaithfulness toward Him who is so faithful to us.
The chief butler in the presence of Pharaoh, restored to power, utterly forgot the request of Joseph. Two years passed by without a mention of his name. We, too, forget our Lord. Of the ten lepers who were healed, only one gave thanks.
3. There is one thing, however, we must not pass up as we think of Joseph’s request to be remembered. When the Lord was very sorrowful as He sat with them in the upper room, with the shadow of the Cross full upon Him, He said, “This do in remembrance of Me.” He referred, as we know, to the breaking of break, and to the “cup.” He is ever faithful to us. Now that He is in the presence of the Father, let us be as faithful to Him.
VI. THE CHIEF BAKER’S SAD FATE (Gen 40:18-19)
1. As the fate of the chief baker stands before us, we cannot but stop to weigh the fate of every sinner who rejects the Cross. Some there are who would tell the sinner an untruth as to the future and plead to him the love of God, and how God will not suffer any man to perish. Joseph made no false statement, nor did he cover up the fact. He did not plead Pharaoh’s goodness. He said, “Pharaoh * * shall hang thee on a tree.”
The love of God is for all sinners, but it is for them upon the basis of the Calvary work of Jesus Christ. Love does not and cannot operate contrary to justice. God is just, as well as good, and His goodness provided the Cross in order to uphold the majesty and righteousness of His justice.
2. Every sinner is living under the sentence of condemnation. He that believeth not is condemned already. God has said, “The soul that sinneth, it shall die.” He has also said, “Sin, when it is finished, bringeth forth death.”
If the wicked would lift up their eyes, God would tell them of their coming fate, just as faithfully as Joseph told the chief baker.
3. To one Pharaoh was the savor of life to life; to the other, of death unto death. The chief butler was rescued, the chief baker was hanged. It is the same God who gives life that also gives death. The sword is a twoedged sword. To the trusting soul it is a savor of life, to the unrepentant and unbelieving it is a savor of death.
VII. JOSEPH’S FORETELLING VERIFIED (Gen 40:20-22)
The closing verses of the chapter show how every word spoken by Joseph was fulfilled. Joseph gave an interpretation from God. His interpretation was a prophecy. His prophecy was fulfilled to the letter.
1. The prophetic Scriptures are a more sure Word. There is not one good thing which God hath spoken which will not be accomplished; neither is there any matter of judgment which has been foretold which will not be fulfilled. If God hath said it, it will stand.
When the Children of Israel came into the land of Canaan, they said, “There hath not failed one good thing.”
When Jesus Christ hung upon the Cross, He did not utter His last cry and give up the ghost until all had been fulfilled which was spoken of Him in the Prophets.
When Christ comes again to reign upon the earth, He will bring to pass every promise ever made in the prophetic Scriptures. What fools are we not to believe all that the Prophets have spoken!
2. The prophetic Scriptures foretell both coming glories and coming judgments. Joseph did not proclaim the glory side alone. He, also, proclaimed the dark side. Some one said to us a while ago, “We love to hear you preach on the glory of our Lord and the glories of His Kingdom.” The fact is we love to preach upon these themes. It remains true, nevertheless, that we are sent likewise to warn the people of coming judgments.
We must not preach the terrors of the Lord apart from His mercy, but we must proclaim both. To the one we must give a message of life and love and light; to the other we must give a message of sorrow and sighing and death forevermore.
AN ILLUSTRATION
Joseph did not seek anguish and imprisonment, but he patiently bore what the Lord permitted to fall his way.
“‘I have read in the lives of the fathers of a devout man that, being one year without any trial, cried out, “Domine, reliquisti me, quia non me visitasti, hoc anno,”-Lord! Thou hast forgotten me, and for a whole year hast not appointed me upon any exercise of patience.’ We would not recommend anyone of our readers to unite with this devout but mistaken expression. We should count it all joy when we fall into divers trials, but, at the same time, we ought to be thankful if we do not fall into them. If a cross be laid upon us, let us take it up cheerfully; but it would be folly to make a cross for ourselves, or go out of our way to look for one. He must be a very foolish child who begs to be whipped. ‘Lead us not into temptation,’ is a prayer of our Lord’s own teaching, and we prefer to keep to it rather than follow this devout man in what reads very like a prayer for temptation. Those who cry for chastisement will have enough of it before all is over. Be it ours to leave our correction and probation in our Lord’s hands, and never let us be so unwise as to desire more trials than His infinite wisdom appoints us.”
Fuente: Neighbour’s Wells of Living Water
God Was With Joseph In Prison Again, the Lord was with Joseph. He caused the keeper of the prison to look on Joseph with mercy. Eventually, the keeper placed all under Joseph’s authority, just as Potiphar had. “The keeper of the prison did not look into anything that was under Joseph’s hand, because the Lord was with him; and whatever he did, the Lord made it prosper.”
After Joseph was placed in charge, Pharaoh became angry with his chief butler and baker. He cast them into prison with Joseph. The captain of the guard naturally put them in Joseph’s charge. One night, they each had a dream. When they expressed sorrow at not having anyone in prison to interpret for them, Joseph said, “Do not interpretations belong to God? Tell them to me, please.” In his statement can be seen the fact that he knew God was with him and expected him to help.
The butler dreamed of squeezing three clusters of grapes into Pharaoh’s cup and placing it into his hand. Joseph said the dream meant Pharaoh would restore the butler to his place of service in three days. The baker did not get such good news, though he was encouraged by the explanation of the meaning of the butler’s dream. The three baskets full of baked goods being eaten by the birds meant he would die in three days. Joseph said the birds would feed on the baker’s body. Of course, both dreams came to pass just as Joseph, with God’s help, had said they would. But, the butler who had faithfully promised to remember Joseph when he was restored to his rightful position failed to do so. Joseph remained in prison ( Gen 40:1-23 ).
Fuente: Gary Hampton Commentary on Selected Books
Gen 40:1-3. We should not have had this story of Pharaohs butler and baker recorded in Scripture, if it had not been serviceable to Josephs preferment. The world stands for the sake of the church, and is governed for its good. Where Joseph was bound That is, was a prisoner, as the word is used, Isa 22:3; or had been bound, Psa 105:18.
For being now made governor of the prisoners, he was doubtless made free from his bonds.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Gen 40:4. Captain of the guard; that is, Potiphar who had a controul over the gaoler. It would seem, by enlarging Josephs liberty in prison, that he now believed his asseverations of innocence: and in that case, he ought to have enlarged him. But oh what it costs a man to say before the public, I have erred, I have sinned, I have been dishonoured in my tenderest interests: sooner than do this, Potiphar chose to employ Joseph as an under gaoler.
Gen 40:8. We have dreamed a dream. Though all persons using divinations were utterly prohibited among the Jews; (Deuteronomy 18.) yet judicious men have noted impressive dreams. Hippocrates and Galen have written on the subject. Few will doubt but certain persons have been warned of impending danger by dreams. Infidelity indeed has said, These things may be true; meanwhile they are not true. In this case, every man must be allowed to judge for himself; and yet it is desirable that all persons should be cautioned against the weakness of superstition, as knowing that we are all under the immediate care of a superintending providence. The scriptures fully admit that many dreams are induced on the mind by a superior influence. See note on Gen 41:1.
Gen 40:13. Lift up thine head. Tremellius, on this passage, has a curious note. The Jews, he says, kept account of the servants by pegs put into a board full of holes, which they removed according to their services and duties. These pegs they called heads. Hence Pharaoh would take up his head to read it, and restore him to his place.
Gen 40:15. I was stolen. What an appeal in this verse of suffering innocence to the feelings of humanity: but he brings no complaints either against God or man.
Gen 40:19. Hang thee on a tree. This was a hard truth to tell a fellow prisoner; but ministers must do their duty, and declare the whole counsel of God. Whether the alarming dreams of unregenerate men proceed from terrors of conscience, or from the convincing operations of the Holy Spirit, we should press them to hearken to the warning voice, which calls them to repentance and reformation of life.
REFLECTIONS.
We learn from this chapter, that great and sudden afflictions often befal the righteous and the wicked, the rich and the poor. Joseph a poor slave, and Pharaohs confidential servant, were involved in various calamities. What conclusions may we not deduce concerning the uncertainty of worldly good; what instructions may we not derive concerning the necessity of having a hope laid up in heaven, and above the vicissitudes of life!
We learn also, that providence avails itself even of the crimes and passions of man to fulfil its vast designs. They do evil for the sake of evil; and though God may often bring the greatest good from it, being ever mindful of the reformation and good of human kind; yet it neither alters the nature of their sin, nor shall it diminish their punishment.
Piety is uniformly characterized and distinguished by compassion. Joseph, seeing the prisoners sad, inquired the cause. Just so, wherever distress and misery prevail, thither the feet of mercy find their way. Gods angels of benevolence enter that house, and blessings drop from their hands, and consolations from their lips. Great indeed is the privilege of being surrounded with a good man in a time of affliction, to irradiate our minds by his counsel, and to aid our devotion by his faith. By Josephs ministry, the chief butler, for three whole days anticipated the joys of restoration; and the chief baker had three days allowed for recollection and repentance.
But oh, we learn from this butler, and from a thousand like cases, that when the dark clouds of adversity are dispelled by the sunshine of life, unregenerate men forget both God and his servants. This officer was busy in the bustle of the court, and whenever the recollection of Joseph obtruded, he must either wait for a favourable opportunity, or he must not, as yet offend Potiphar, who also was high in office. Let us be thankful, that we have a better advocate at the right hand of God, Jesus Christ the righteous. The best of men under affliction, have constant need of divine aid and support. If Joseph had looked too much at the hatred and treason of his brethren, at his mistresss wickedness, and Potiphars long severity; and above all, at the butlers ingratitude; he might have sunk into hopeless dejection. Even Peter, when he considered the wind, and looked at the waves, began to sink. Let us therefore in all our troubles look through the means to the end, for God will never leave nor forsake his suffering saints; and disregarding as much as possible our present evils, let us look only at that sure promise: in due time ye shall be exalted.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Genesis 37 – 50
On which we shall dwell more particularly. There is not in scripture a more perfect and beautiful type of Christ than Joseph. Whether we view Christ as the object of the Father’s love, the object of the envy of His own, – in His humiliation, sufferings, death exaltation, and glory, in all we have Him strikingly typified by Joseph.
In Gen. 37 we have Joseph’s dreams, the statement of which draws out the enmity of his brethren. He was the object of his father’s love, and the subject of very high destinies, and inasmuch as the hearts of his brothers were not in communion with these things, they hated him. They had no fellowship in the father’s love. They would not yield to the thought of Joseph’s exaltation. In all this they represent the Jews in Christ’s day. He came to His own and his own received him not.” He had “no form nor comeliness in their eyes.” They would neither own Him as the Son of God, nor king of Israel. Their eyes were not open to behold “his glory, the glory as of the only begotten of the Father, full of “grace and truth.” They would not have Him; yea, they hated Him.
Now, in Joseph’s case, we see that he, in no wise, relaxed his testimony in consequence of his brethren’s refusal of his first dream. “And Joseph dreamed a dream, and he told it to his brethren;” and they hated him yet the more….And he dreamed yet another dream, and told it to his brethren.” This was simple testimony founded upon divine revelation; but it was testimony which brought Joseph down to the pit. Had he kept back his testimony, or taken off ought of its edge and power, he might have spared himself; but no; he told them the truth, and therefore they hated him.
Thus was it with Joseph’s great Antitype. He bore witness to the truth – He witnessed a good confession He kept back nothing – He could only speak the truth because He was the truth, and His testimony to the truth was answered, on man’s part, by the cross, the vinegar, the soldier’s spear. The testimony of Christ, too, was connected with the deepest, fullest, richest grace. He not only came as “the truth,” but also as the perfect expression of all the love of the Father’s heart:” grace and truth came by Jesus Christ.” He was the full disclosure to man of what God was. Hence man was left entirely without excuse. He came and showed God to man, and man hated God with a perfect hatred. The fullest exhibition of divine love was answered by the fullest exhibition of human hatred. This is seen in the cross; and we have it touchingly foreshadowed at the pit into which Joseph was cast by his brethren.
“And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. And they said one to another, Behold, this dreamer cometh; come now, therefore, and let us slay him, and cast him into some pit; and we will say, some evil beast hath devoured him; and we shall see what will become of his dreams.” These words forcibly remind us of the parable in Matthew 22. “But, last of all, he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him.” God sent His Son into the world with this thought, “They will reverence my son;” but, alas! man’s heart had no reverence for the “well beloved” of the Father. They cast him out. Earth and heaven were at issue in reference to Christ; and they are at issue still. Man crucified Him; but God raised Him from the dead. Man placed Him on a cross between two thieves; God set Him at His own right hand in the heavens. Man gave Him the very lowest place on earth; God gave Him the very highest place in heaven, in brightest majesty.
ALL this is shown out in Joseph’s history. “Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob, (from thence is the shepherd, the stone of Israel;) even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breast and of the womb; the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bounds of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.” (Gen. 49: 22-26)
These verses beautifully exhibit to our view “the sufferings of Christ, and the glory that should follow.” “The archers” have done their work; but God was stronger than they. The true Joseph has been shot at and grievously wounded in the house of his friends; but “the arms of his hands have been made strong” in the power of resurrection, and faith now knows Him as the basis of all God’s purposes of blessing and glory in reference to the Church, Israel, and the whole creation. When we look at Joseph in the pit, and in the prison, and look; at him afterwards as ruler over all the land of Egypt, we see the difference between the thoughts of God and the. thoughts of men; and so when we look at the cross, and at “the throne of the majesty in the heavens,” we see the same thing.
Nothing ever brought out the real state of man’s heart toward God but the coming of Christ. “If I had not come and spoken unto them, they had not had sin.” (John 15: 22) It is not that they would not have been sinners. No; but “they had not had sin.” So He says, in another place, “If ye were blind, ye should have no sin.” (John 9: 41) God came near to man in the Person of His Son, and man was able to say, “this is the heir;” but yet he said, “come, let us kill him.” Hence, “they have no cloak for their sin.” Those who say they see, have no excuse. confessed blindness is not at all the difficulty, but professed sight. This is a truly solemn principle for a professing age like the present. The permanence of sin is connected with the mere profession to see. A man who is blind, and knows it, can have his eyes opened; but what can be done for one who thinks he sees, when he really does not?
Fuente: Mackintosh’s Notes on the Pentateuch
Genesis 40. Joseph Interprets their Dreams to Pharaohs Two Imprisoned Officers.This chapter is from E, with harmonistic additions and touches from J (Gen 40:3 b, Gen 40:5 b, Gen 40:15 b). The two officers are in custody, till their case is decided, in the captains house (not in the prison or Round House as Gen 40:3 b states). Joseph waits on them, not as a prisoner but as the captains slave. They attach great importance to dreams, and with their fate hanging in the balance, are troubled that they can consult no interpreter. Joseph piously reminds them that interpretations belong to God, and interprets their dreams, rightly as the sequel proves. Observe the unsuitable designation of Palestine as at that date the land of the Hebrews.
Gen 40:17. bakemeats: pastry.
Gen 40:19. Joseph uses the same phrase, lift up thine head, as to the butler, and with the sense that he was to be beheaded. His body was then to be impaled and exposed for the birds to eat. In his dream, with the paralysis which is often so agonising in dreams, he had been unable to hinder the birds from pecking the pastry, nor would he be able to keep them from devouring his body, a gruesome prospect to an Egyptian, who took such pains to preserve it after death from decay. His horror would be like the horror of Hindoos at being blown from the guns.
Fuente: Peake’s Commentary on the Bible
JOSEPH, INTERPRETER OF DREAMS
Two men are seen now to be committed to Joseph’s care in the prison, the cup bearer and the baker of Pharaoh, king of Egypt. It is not told us for what offenses they were imprisoned, but they had incurred Pharaoh’s anger and this was enough (v.2). The captain of the bodyguard committed them to Joseph. We may wonder if this captain was Potipher, who is said in chapter 39:1 to have this position, but it is possible there was more than one captain.
After some time in the prison both the cup bearer and the baker were given a dream, each one different, but on the same night. The dreams were evidently strongly impressed on their minds, and in the morning Joseph observed that they were worried (v.6). In kindly questioning them, he draws from them the fact of their having dreams without any means of having them interpreted (v.8).
Joseph did not profess to be an expert in interpreting dreams, but rather told them, “Do not interpretations belong to God?” In this statement he was indicating that to have any answer they must depend on God Himself to reveal it. But he asks them to tell him their dreams.
The cupbearer’s dream was that of a vine having three branches, which in the dream budded, blossomed and brought forth grapes. With Pharaoh’s cup in his hand, the cupbearer squeezed the juice from the grapes into the cup and gave it into Pharaoh’s hand (vs.9-12).
Joseph, in communion and the mind of God, had no difficulty in interpreting this dream. “The three branches are three days,” he says (v.12), and within three days Pharaoh would “lift up his head,” that is, bring him into public view, and restore him to his office of cupbearer.
There is striking spiritual significance in this dream. The three days remind us of the death and resurrection of the Lord Jesus. The juice of the grapes signifies the shedding of His blood, He enduring the suffering of the figurative winepress and His blood being shed as the only means of forgiveness of sins. Therefore, as depending on the value of the blood of Christ, the offending sinner is liberated from his guilt and bondage. The cupbearer then pictures the sinner saved by virtue of the shedding of the blood of Christ.
No wonder Joseph then requested of the cupbearer, “Think on me when it shall be well with thee.” This surely speaks to the believer’s heart today as being the request of the Lord Jesus. Since He has so greatly blessed us, it is only right that we should show some thankful response.
Joseph desired the cupbearer to speak to Pharaoh on his behalf, appealing to the fact that he had been kidnapped from the land of the Hebrews, then was unjustly accused and put in prison (vs.14-15). It was true enough that there was no cause in Joseph for his being so treated, but how much more this is true of the Lord Jesus, who was totally sinless in every way, yet subjected to far worse treatment than was given Joseph.
The baker, when he heard Joseph’s interpretation, expected a favorable interpretation of his dream also. He tells Joseph that in his dream he had three baskets on his head and in the top basket were all kinds of a bakery goods for Pharaoh, and the birds were eating out of the basket. Joseph’s interpretation is however totally in contrast to that of the cupbearer’s dream. “The three baskets are three days; within three days Pharaoh will lift up your head from you and will hang you on a tree, and the birds will eat your flesh from you” (v.19).
The significance of this is most important too. The three days would still remind us of the death and resurrection of the Lord Jesus, for while this is great blessing to the believer (1Th 4:14), it is just as surely the condemnation of the unbeliever (Act 17:31). We have seen that the juice of the grapes is typical of the blood of Christ. It was given into the hand of the king. God is delighted with the value of the blood of His Son, and on this basis alone He forgives sin. But the bakery goods were the work of the baker’s hands. They were intended for Pharaoh, just as men intend to please God by their good works, not realizing that these things can never take away the sins they have committed. God can certainly not accept men’s works as a substitute for the work of His own son in bearing the agony of terrible judgment on Calvary. The bakery goods were intended for Pharaoh, just as men think God will accept their works as payment for their sins, but they did not reach Pharaoh’s table: the birds ate them. The birds of the air are typical of the Satanic activity of evil spirits, who love to deceive people by flattery of their so-called good works (Mat 13:4; Mat 13:19). It is Satan who gains from this, not God.
Joseph’s interpretation of the dreams was proven fully true when the third day arrived. Being Pharaoh’s birthday, he made a feast for his servants. Both the cupbearer and the baker were brought forth to public view, but for contrary reasons (v.20). The chief cupbearer was restored to his former capacity, while the baker was hanged (vs.21-22). What influenced Pharaoh in these matters is not mentioned, but the evidence of God’s presence with Joseph was unmistakable. But the cupbearer’s heart was apparently not drawn to God in thankfulness. Rather than speaking well to Pharaoh about Joseph, he forgot him! May the Lord preserve us from being like him. For we who are believers have incomparably more for which to remember the Lord Jesus than the cupbearer had for remembering Joseph. He has not only foretold our deliverance, but has Himself delivered us from all our sins and our bondage by means of the great sacrifice of Himself. Believers may too easily allow this to become almost forgotten as to any practical realization of it; and there is real reason for the Lord’s instituting the Lord’s supper with the words, “This do in remembrance of Me” (Luk 22:19).