Exegetical and Hermeneutical Commentary of Genesis 40:20
And it came to pass the third day, [which was] Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.
20 23. The Fulfilment
20. Pharaoh’s birthday ] Cf. Mat 14:6; Mar 6:21. Proclamations of amnesty on royal birthdays have been universal. They can be illustrated from the royal proclamations preserved in Egyptian inscriptions.
The title “Pharaoh” (= Egypt. Pr‘, “Great House”) is constantly used without a personal surname before the 22nd Dynasty (945 745 b.c.).
Fuente: The Cambridge Bible for Schools and Colleges
Gen 40:20
The third day, which was Pharaohs birthday
Birthdays
I.
WE SHOULD MAKE IT A DAY OF THANKSGIVING. The birth of a human soul is a wondrous miracle, and for weal or woe is an event which will be felt through all eternity. Surely, such is a special season of praise. And thanksgiving is mainly united to joy. Pharaoh rejoiced and instituted a feast. We can show our thanksgiving in no better way than in a practical method of doing good to our fellows and dependents, and causing them to rejoice with us.
II. WE SHOULD MAKE IT A DAY OF RECTIFICATION. Pharaoh, with his little light, did so. The chief butler had been falsely accused, and the chief baker justly. The one he restored to his proper position, and the other was put to death. We all of us make mistakes, we form many harsh judgments, we misinterpret the feelings and actions of others, we shape our course wrongly. Surely, it is well then to make reparation for the past, and to put our lives on a new footing, and to make this part straight.
III. WE SHOULD MAKE IT A TIME FOR HUMILIATION AND PRAYER. It is true that God made us, but what have our lives been worth? What have they been worth to Him? Have we fulfilled the glorious objects for which we are created? And this humiliation should lead to prayer–prayer for Divine guidance and help, prayer for forgiveness and pardon.
IV. WE SHOULD MAKE IT A DAY OF REFLECTION AND RESOLUTION. There is a time to be born, says the wise man, but There is also a time to die. The one must necessarily remind us of the other. The season is indeed full of solemn thoughts. Can we bless the day we were born, or is it to us only the beginning of a long and terrible curse? (Homilist.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Pharaoh’s birthday] The distinguishing a birthday by a feast appears from this place to have been a very ancient custom. It probably had its origin from a correct notion of the immortality of the soul, as the commencement of life must appear of great consequence to that person who believed he was to live for ever. St. Matthew (Mt 14:6) mentions Herod’s keeping his birthday; and examples of this kind are frequent to the present time in most nations.
Lifted up the head of the chief butler, c.] By lifting up the head, probably no more is meant than bringing them to trial, tantamount to what was done by Jezebel and the nobles of Israel to Naboth: Set Naboth on high among the people and set two men, sons of Belial, to bear witness against him, c. 1Kg 21:9, c. The issue of the trial was, the baker alone was found guilty and hanged and the butler, being acquitted, was restored to his office.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Pharaohs birthday. Birth-days by persons of eminency then were, and since have usually been, celebrated with feasting and rejoicing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20-22. it came to pass the thirdday, which was Pharaoh’s birthdayThis was a holiday season,celebrated at court with great magnificence and honored by a freepardon to prisoners. Accordingly, the issue happened to the butlerand baker, as Joseph had foretold. Doubtless, he felt it painful tocommunicate such dismal tidings to the baker; but he could not helpannouncing what God had revealed to him; and it was for the honor ofthe true God that he should speak plainly.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass the third day, [which was] Pharaoh’s birthday,…. The third day from the time the dreams were told, and the interpretation of them given, was the birthday of Pharaoh; either the day in which a son of his was born, or in which he himself was born, as Ben Melech observes; but the latter is more probable, since the former could not with propriety be called Pharaoh’s birthday; and this might be either the day of his natural birth, or of his political birth, the time of his accession to the throne, which with the Romans was called “natalis imperii”, and was observed with feasting and rejoicing c, as well as the former, both among them and other nations: it is most likely this was Pharaoh’s natural birthday, which was observed among the Egyptians as birthdays were among the Persians d, and as Herod’s was at his court in the days of Christ, Mt 14:6; and as is usual in our times in most countries:
that he made a feast unto all his servants; his ministers of state, his courtiers, and all in his palace:
and he lifted up the head of his chief butler and of his chief baker,
among his servants; that is, among his servants, when their names were called over; or at this festival, these two were taken notice of, as being charged with crimes, and their cases were looked into and examined, and their heads were lifted up in a different sense: they were both lifted out of prison, but the one was lifted up to his former post and place in Pharaoh’s court, and the other was lifted up to a gallows or gibbet, as follows; though perhaps this lifting of them both may only signify the trial of them, when they were set on high to be seen by the judge and all the court, see 1Ki 21:9.
c Plin. Ep. l. 1. ep. 61. Herodot. Calliope, sive, l. 9. c. 109. d Herodot. Clio, sive, l. 1. c. 133.
Fuente: John Gill’s Exposition of the Entire Bible
Joseph’s interpretations were fulfilled three days afterwards, on the king’s birth-day. : the day of being born; the inf. Hoph. is construed as a passive with the accus. obj., as in Gen 4:18, etc. Pharaoh gave his servants a feast, and lifted up the heads of both the prisoners, but in very different ways. The cup-bearer was pardoned, and reinstated in his office; the baker, on the other hand, was executed.
Fuente: Keil & Delitzsch Commentary on the Old Testament
20 And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants. 21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand: 22 But he hanged the chief baker: as Joseph had interpreted to them. 23 Yet did not the chief butler remember Joseph, but forgat him.
Here is, 1. The verifying of Joseph’s interpretation of the dreams, on the very day prefixed. The chief butler and baker were both advanced, one to his office, the other to the gallows, and both at the three days’ end. Note, Very great changes, both for the better and for the worse, often happen in a very little time, so sudden are the revolutions of the wheel of nature. The occasion of giving judgment severally upon their case was the solemnizing of Pharaoh’s birth-day, on which, all his servants being obliged by custom to attend him, these two came to be enquired after, and the cause of their commitment looked into. The solemnizing of the birth-day of princes has been an ancient piece of respect done them; and if it be not abused, as Jeroboam’s was (Hos. vii. 5), and Herod’s (Mark vi. 21), is a usage innocent enough: and we may all profitably take notice of our birth-days, with thankfulness for the mercies of our birth, sorrow for the sinfulness of it, and an expectation of the day of our death as better than the day of our birth. On Pharaoh’s birth-day he lifted up the head of these two prisoners, that is, arraigned and tried them (when Naboth was tried he was set on high among the people, 1 Kings xxi. 9), and he restored the chief butler, and hanged the chief baker. If the butler was innocent and the baker guilty, we must own the equity of Providence in clearing up the innocency of the innocent, and making the sin of the guilty to find him out. If both were either equally innocent or equally guilty, it is an instance of the arbitrariness of such great princes as pride themselves in that power which Nebuchadnezzar set up for (Dan. v. 19, whom he would he slew, and whom he would he kept alive), forgetting that there is a higher than they, to whom they are accountable. 2. The disappointing of Joseph’s expectation from the chief butler: He remembered not Joseph, but forgot him, v. 23. (1.) See here an instance of base ingratitude; Joseph had deserved well at his hands, had ministered to him, sympathized with him, helped him to a favourable interpretation of his dream, had recommended himself to him as an extraordinary person upon all accounts; and yet he forgot him. We must not think it strange if in this world we have hatred shown us for our love, and slights for our respects. (2.) See how apt those that are themselves at ease are to forget others in distress. Perhaps it is in allusion to this story that the prophet speaks of those that drink wine in bowls, and are not grieved for the affliction of Joseph, Amos vi. 6. Let us learn hence to cease from man. Joseph perhaps depended too much upon his interest in the chief butler, and promised himself too much from him; he learned by his disappointment to trust in God only. We cannot expect too little from man nor too much from God.
Some observe the resemblance between Joseph and Christ in this story. Joseph’s fellow-sufferers were like the two thieves that were crucified with Christ–the one saved, the other condemned. (It is Dr. Lightfoot’s remark, from Mr. Broughton.) One of these, when Joseph said to him, Remember me when it shall be well with thee, forget him; but one of those, when he said to Christ, Remember me when thou comest into thy kingdom, was not forgotten. We justly blame the chief butler’s ingratitude to Joseph, yet we conduct ourselves much more disingenuously towards the Lord Jesus. Joseph had but foretold the chief butler’s enlargement, but Christ wrought out ours, mediated with the King of kings for us; yet we forget him, though often reminded of him, though we have promised never to forget him: thus ill do we requite him, like foolish people and unwise.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 20-23:
Three days after Joseph interpreted the two dreams, there was a festive occasion: Pharaoh’s birthday. The Scripture narrative is faithful down to the most minute detail. Historians record that the birthdays of the Pharaohs were holy, because they were considered descendants of the gods. They were celebrated amid national rejoicing. A legal holiday was declared; all business was suspended. People throughout the land partook of the celebration.
On this occasion, the king took both the chief butler and the chief baker from the prison. The context suggests that the chief butler was found innocent and acquitted of all charges, while the chief baker was found guilty and was executed, just as Joseph had predicted. Pharaoh restored the chief cup-bearer to his former position. This proud official forgot his promise to the Hebrew slave who had interpreted his dream, and Joseph remained forgotten in prison. But God was still working in his life. His time of training and preparation was almost over. He still needed a two years’ course of, patience.
Fuente: Garner-Howes Baptist Commentary
(20) He lifted up the head.From its use in this verse some have supposed that the phrase must mean to put them on their trial, or take account of them (whence the margin reckon). More probably the words are used to point out the exact fulfilment of Josephs interpretation of their dreams.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And it happened on the third day, being Pharaoh’s birthday, that he made a feast for all his servants and he lifted up the head of the chief cupbearer and the head of the chief baker among his servants, and he restored the chief cupbearer to his cupbearing again and he gave the cup into Pharaoh’s hand. But he hanged the chief baker as Joseph had interpreted to them. Yet the chief cupbearer did not remember Joseph, but forgot him.’
It was commonplace for prisoners to be released on the birthday of some great monarch. It was thus a time of much hope for many prisoners. But Joseph was in prison for a private ‘crime’ and may thus have been unknown to those who decided such things. However, the chief cupbearer and the chief baker were taken from the prison and brought before the king. The one was fully restored, suggesting either that his innocence had been proved or that his offence had been a minor one, but the chief baker was hung, possibly after being decapitated. ‘Hung’ may be a shortened form to cover the whole of what Joseph had forecast.
“His servants.” These would be the highest officials in the land who were ‘the slaves of Pharaoh’.
Joseph probably lived in hope for some time but eventually his hopes died. He was not to know that God yet had a purpose in it. It would be another two years before anything further happened, and meanwhile he went on with his life in prison without much hope of release. The darkest hour often comes before the dawn.
Fuente: Commentary Series on the Bible by Peter Pett
The Dreams come true
v. 20. And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants, v. 21. And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand, v. 22. but he hanged the chief baker, as Joseph had interpreted to them.
v. 23. Yet did not the chief butler remember Joseph, but forgat him.
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 40:20. Pharaoh’s birth-day The antiquity of celebrating birth-days is hence observable. Some think that the phrase lifted up the head, as applied to the elevation of one officer and the destruction of the other, is ambiguous, like the word tollo in the Latin tongue, under which Cicero is said to have concealed his advice for putting Augustus to death, writing to his friend, tollendum esse juvenem.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mar 6:21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 40:20 And it came to pass the third day, [which was] Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.
Ver. 20. Which was Pharaoh’s birthday.] An ancient and commendable custom, to keep banquets on birthdays; in honour of God, our Sospitator, for his mercy in our creation, education, preservation, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 40:20-23
20Thus it came about on the third day, which was Pharaoh’s birthday, that he made a feast for all his servants; and he lifted up the head of the chief cupbearer and the head of the chief baker among his servants. 21He restored the chief cupbearer to his office, and he put the cup into Pharaoh’s hand; 22but he hanged the chief baker, just as Joseph had interpreted to them. 23Yet the chief cupbearer did not remember Joseph, but forgot him.
Gen 40:20-23 This is the fulfillment of Joseph’s interpretation and the failure of the chief cupbearer to remember (BDB 269, KB 269, Qal PERFECT). Again, nobody but YHWH can help Joseph. God is his only resource!
Again, the VERB “lift up” is used in opposite ways (with some ambiguity, cf. Gen 40:20).
DISCUSSION QUESTIONS CHAPTERS 39-40
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Potiphar promote Joseph?
2. How is Joseph contrasted in this chapter with Judah in the previous chapter?
3. Did Joseph recognize that he was in prison for a purpose?
4. Does God always speak through dreams or just through certain dreams? Is the ability to interpret dreams a common spiritual gift or a limited, OT experience?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
birthday. These were observed with great ceremony and state. Critics have supposed it to be only a Persian custom. The Rosetta stone contains a decree concerning the keeping of the birthday feast of Ptolemy Epiphanes.
Fuente: Companion Bible Notes, Appendices and Graphics
third day: Gen 40:13, Gen 40:19
birthday: Gen 21:8, Est 1:3, Job 3:1, Mat 14:6, Mar 6:21
lifted up: or, reckoned, Gen 40:13, Gen 40:19, *marg. 2Ki 25:27, Mat 18:23-25, Mat 25:19, Luk 16:1, Luk 16:2
Reciprocal: Gen 40:4 – a season Gen 41:13 – me he restored 1Ki 3:15 – a feast Psa 27:6 – And Jer 52:31 – lifted up Dan 5:1 – made Hos 7:5 – the day
Fuente: The Treasury of Scripture Knowledge
Gen 40:20. He lifted up the head Of these servants; took an account of them, examined their cases, and, either according to the merit of their cause, or through caprice, disposed of them as is here mentioned.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
40:20 And it came to pass the third day, [which was] Pharaoh’s {h} 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.
(h) Which was an occasion to appoint his officers, and to examine those who were in prison.