Exegetical and Hermeneutical Commentary of Genesis 41:9
Then spoke the chief butler unto Pharaoh, saying, I do remember my faults this day:
9. I do remember ] R.V. marg., will make mention of, gives the right meaning of the Heb. LXX , Lat. confiteor.
my faults ] Lit. “my sins” (cf. Gen 40:1). He is not referring to his forgetfulness (Gen 40:23), but to his offences against Pharaoh.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 41:9-13
I do remember my faults this day
Pharaohs butler; or, The power of memory, association, and conscience
I.
THE POWER OF MEMORY. I do remember. Memory, a faculty of mind, wonderful, varies in its strength and exercise, accompanied by pains as well as pleasures. The effect depends upon the state of the soul, and on the character of the things remembered, whether good or evil, painful or pleasant (see Job 21:6; Psa 63:6; Psa 77:3; Psa 137:1; Eze 16:61, Eph 2:11; Luk 16:25; Rev 14:13.) Beware. Do some evil deed, commit some wrong against your neighbour or your God; and, try as you will, you cannot quite forget. Memory may slumber for a while, but will some day awake.
II. THE POWER OF ASSOCIATION. This day. Why then? For two years all had seemingly been forgotten. Now chord of association touched: Pharaohs dreams. This power is often appealed to in Scripture. Type, symbol, parable, all recognize, and receive much of their value from association. In the special case before us, behold the hand of God. The great designs of Providence are ripe for execution. Hence the butler is roused to action. It needs but a touch of association, and the long-forgotten promise is recalled. Josephs release immediately follows.
III. THE POWER OF CONSCIENCE. My faults. Mark the power conscience:
1. In exciting a sense of personal blameworthiness.
(1) Infidelity.
(2) Ingratitude.
2. In exciting a feeling of painful remorse.
(1)Shame.
(2)Regret.
(3)Atonement. (Homilist.)
Faults remembered
I. WE ARE ALL CHARGEABLE WITH FAULTS (Ecc 7:20; Rom 3:12; Psa 19:12; Psa 143:2; Jam 3:2; 1Jn 1:8; Rom 3:23). Yet did not the chief butler remember Joseph, but forgot him. It was forgetfulness most inexcusable; it was ingratitude most unkind I But what are our faults? We have offended, not the king of Egypt, but the King of kings, the King of heaven, the Greatest and Best of all beings. We have forgotten, not the son of Jacob, but the Son of God, the Lord of life and glory.
II. WE ARE LIABLE TO FORGET OUR FAULTS.
1. The evidence of this. Men have convictions of sin, but they stifle them.
2. The causes of this.
(1) Ignorance of the true nature and malignity of sin.
(2) Partiality to self, strengthened by the deceitfulness of the heart.
(3) The hurry of business.
(4) Elevation in worldly circumstances.
III. Various circumstances are adapted to REMIND US OF OUR FAULTS.
1. Providential occurrences. Some of these regard ourselves, the affliction of our persons, or our immediate connections. Other providential occurrences regard the condition of those about us: they strike our observation. We witness sometimes She difficulties in which others are involved; we think of what occasioned such difficulties, and are reminded of similar causes in ourselves, which might have produced similar effects.
2. The ministry of Gods Word.
IV. When we are reminded of our faults we should be ready to confess 1Jn 1:8-9). What, then, have we to confess to God? What are the faults which this day we remember? We must go to Him with all our faults, with all our follies, and with all the iniquity of our sin.
V. Confession of faults should always be attended with REAL AMENDMENT. (T. Kidd.)
Pharaohs butler
There are some truths in this verse which I wish you to understand and remember. I shall name and illustrate five of these.
I. THE POWER OF INGRATITUDE. Josephs request to the butler, and the butlers reply. How easily he might have kept his promise I Have you been ungrateful to any one–parents, teachers, Jesus? If so, repent at once.
II. THE POWER OF MEMORY. As the bridge spans the river, so the butlers memory went back over two years. He saw Joseph in prison and his broken promise. How kind God has been in giving us such a wonderful faculty! Use it well in connection with pure objects, good books, and godly persons. You will then have always excellent and instructive companions.
III. THE POWER OF A SINGLE EVENT. What caused the butler to remember Joseph? The kings dream. How suggestive often are little things! A book, a portrait, a stone, a shoe.
IV. THE POWER OF CONSCIENCE. The butler began to think about his faults.
V. THE POWER OF INTERCESSION. The butler interceded with the king for Joseph. This led to Josephs freedom and exaltation. Do not forget this. Act upon it. The good which you may secure for others in this way. (Homiletic Review.)
Have you forgotten Him?
No single power or faculty of man escaped damage at the Fall: while the affections were polluted, the will was made perverse, the judgment was shifted from its proper balance, and the memory lost much of its power and more of its integrity. Our memories, like ourselves, have done the things which they ought not to have done, and have left undone the things which they ought to have done, and there is no health in them. Among other things, it is not always easy to recollect our faults We have special and particular reasons for not wishing to be too often reminded of them. If, however, the grace of God has entered into a man he will pray that he may remember his faults, and he will ask grace that if he should forget any excellences which he once supposed he had, he may not forget his defects, his sins, his infirmities, and his transgressions, but may have them constantly before him, that he may be humbled by them and led to seek pardon for them and help to overcome them.
I. We shall first call your attention to the BUTLERS FAULTS, for his faults are ours, only ours are on a larger scale: I do remember my faults this day. His particular fault was that he had forgotten Joseph; that, having promised to remember him when it should be well with him, he had altogether overlooked the circumstances which occurred in the prison, and had been enjoying himself, and leaving his friend to pine in obscurity.
1. Here, then, is the first fault–the butler had forgotten a friend. That is never a thing to be said in a mans praise. We ought to write the deeds of friendship as much as possible in marble; and that man is unworthy of esteem who can readily forget favours received. As I never shall forget when, at the foot of the Cross, I saw the interpretation of all my inward griefs; when I looked up and saw the flowing of my Saviours precious blood, and had the great riddle all unriddled. My brethren, what a discovery was that when we learned the secret that we were to be saved not by what we were or were to be, but saved by what Christ had done for us I Happy day I we see Jesus as the cluster crushed until the hearts blood flows, and can by faith go in unto the King, with Jesus Christs own precious blood and offer that, just as the butler stood before Pharaoh with the wine-cup in his hand, I bear a cup filled not with my blood, but His blood: not the blood from me as a cluster of the vine of earth, but the blood of Jesus as a cluster of heavens own vintage, pouring out its precious floods to make glad the heart of God and man.
2. Here lies our fault: that we have forgotten all this–not forgotten the fact, but forgotten to love Him who gave us that soul-comforting, heart-cheering interpretation.
3. We have not, however, quite done with the case of the butler and Joseph. The request which Joseph made of the butler was a very natural one. He said, Think of me when it is well with thee. He asked no hard, difficult, exacting favour, but simply, Think of me, and speak to Pharaoh. What the Saviour asks of us, His servants, is most natural and most simple, and quite as much for our good as it is for His glory. Among other things, He has said to all of you who love Him, This do in remembrance of Me.
4. I have stated the butlers case, but I shall want to pause a minute or two over this head just to go into the reason of his fault. Why was it that he did not recollect Joseph? There is always a reason for everything, if we do but try to find out. He must have been swayed by one of the three reasons.
(1) Perhaps the butler was naturally ungrateful. We do not know, but that may have been the case: he may have been a person who could receive unbounded favours without a due sense of obligation. I trust that is not our case in the fullest and most unmitigated sense, but I am afraid we must all plead guilty in a measure.
(2) Perhaps, however, worldly care choked the memory. The chief butler had a great deal to do: he had many under-servants, and, having to wait in a palace, much care was required. He who serves a despot like the king of Egypt must be very particular in his service. It is very possible that the butler was so busy with his work and his gains, and looking after his fellow-servants and all that, that he forgot poor Joseph. Is it not very possible that this may be the case with us? We forget the Lord Jesus to whom we are bound by such ties, because our business is so large, our family so numerous, our cares so pressing, our bills and bonds so urgent, and even because perhaps our gains are so large.
(3) I am half ashamed to have to say one thing more. I am afraid that the butler forgot Joseph out of pride; because he had grown such a great man, and Joseph was in prison. I do not suppose that this operates with many of you, but I have known it with some professed believers. When they were little in Israel, when they first professed to have found peace, oh how they acknowledged Jesus! But they got on in the world and prospered, and then they could not worship among those poor people who were good enough for them once–they now drive to a more fashionable place of worship, where the Lord Jesus is seldom heard of. They feel themselves bound to get into a higher class of society, as they call it, and the poor despised cause of Jesus is beneath them, forgetting, as they foolishly do, that the day will come when Christs cause shall be uppermost; when the world shall go down and the faithful followers of the Lord Jesus shall be peers and princes even in this world, and reign with Him; He being King of kings and Lord of lords, and they sitting upon His throne and sharing in His royal dignity. I hope none of you have forgotten Christ because of that.
II. The second point is this–WHAT CIRCUMSTANCES BROUGHT THE FAULT TO THE BUTLERS MIND? The same circumstances which surround us this morning
1. First, he met with a person in the same condition as that in which he once was. King Pharaoh had dreamed a dream, and wished for an interpretation. Joseph could interpret; and the butler remembered his fault. Brothers and sisters in Christ, there are those in the world who are in the same state of mind as you were once in. They once loved sin and hated God, and were strangers and aliens from the commonwealth of Israel; but in some of them there has been the mysterious working of the Holy Spirit, and they have dreamed a dream. They are awakened, although not yet enlightened. Salvation is a riddle to them at present, and they want the interpretation. Do you not remember how the gospel was blessed to you? Do you not desire to send it to others? If you cannot preach yourself, will you not help me in my life-work of training others to preach Jesus?
2. The next thing that recalled the butlers thought was this: he saw that many means had been used to interpret Pharaohs dream, but they had all failed. We read that Pharaoh sent for his wise men, but they could not interpret his dream. You are in a like case. Do not you feel a want, if you cannot go and preach yourselves, to help others to do so?
3. Then, again, if the butler could have known it, he had other motives for remembering Joseph. It was through Joseph that the whole land of Egypt was blessed. Joseph comes out of prison, and interprets the dream which God had given to the head of the state, and that interpretation preserved all Egypt, yea, and all other nations during seven years of dearth. Only Joseph could do it. Oh, brethren, you know that it is only Jesus who is the balm of Gilead, for the wounds of this poor dying world. You know that there is nothing which can bless our land, and all other lands, like the Cross of Jesus Christ.
4. Once more, surely the butler would have remembered Joseph had he known to what an exaltation Joseph would be brought. Think of the splendour which yet wilt surround our Lord Jesus I He shall come, beloved, He shall come in the chariots of salvation. The day draweth nigh when all things shall be put under Him. Kings shall yield their crowns to His superior sway, and whole sheaves of sceptres, plucked from tyrants hands, shall be gathered beneath His arm. You by testifying of Him are promoting the extension of His kingdom, and doing the best that in you lies to gather together the scattered who are to be the jewels of His crown.
III. In the last place, I have some few things to say by way of COMMENDATION OF THE BUTLERS REMEMBRANCE. It is a pity he forgot Joseph, but it is a great blessing that he did not always forget him. It is a sad thing that you and I should have done so little; it is a mercy that there is time left for us to do more.
1. I like the butlers remembrance, first of all, because it was very humbling to him.
2. I commend his remembrance for another thing, namely, that it was so personal. I do remember my faults this day. What capital memories we have for treasuring up other peoples faults, for once let us keep to ourselves. Let the confession begin with the minister. I do remember my faults this day.
3. The best part of it, perhaps, was the practical nature of the confession. The moment he remembered his fault, he redressed it as far as he could, Now, dear friends, if you recollect your fault to the Lord Jesus, may you have grace not to fall into it again! If you have not spoken for Him, speak to-day. If you have not given to His cause, give now I If you have not devoted yourselves as you ought to have done to the promotion of His kingdom, do it now. (C. H. Spurgeon.)
Confession of sin difficult
Many years ago, a minister put up for the night with a man who was supposed to possess but little of what people call common sense. Just as he was about to retire for rest, the man said: Tell me, sir, what three words in the English language it is the most difficult to pronounce? I dont know that I can, was the reply. Well, said the man, Ill give you till to-morrow morning to answer me. The minister thought no more of the question till it was proposed to him again in the morning, when he carelessly said he had not thought of it. Then, said the man, I will tell you. They are–I am wrong.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. I do remember my faults] It is not possible he could have forgotten the circumstance to which he here alludes; it was too intimately connected with all that was dear to him, to permit him ever to forget it. But it was not convenient for him to remember this before; and probably he would not have remembered it now, had he not seen, that giving this information in such a case was likely to serve his own interest. We are justified in thinking evil of this man because of his scandalous neglect of a person who foretold the rescue of his life from imminent destruction, and who, being unjustly confined, prayed to have his case fairly represented to the king that justice might be done him; but this courtier, though then in the same circumstances himself, found it convenient to forget the poor, friendless Hebrew slave!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Not against Joseph by ingratitude, but against the king; by which expression he both acknowledgeth the kings justice in imprisoning him, and his clemency in pardoning him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9-13. then spake the chief butlerunto Pharaoh, saying, I do remember my faultsThis publicacknowledgment of the merits of the young Hebrew would, tardy thoughit was, have reflected credit on the butler had it not been obviouslymade to ingratiate himself with his royal master. It is right toconfess our faults against God, and against our fellow men when thatconfession is made in the spirit of godly sorrow and penitence. Butthis man was not much impressed with a sense of the fault he hadcommitted against Joseph; he never thought of God, to whose goodnesshe was indebted for the prophetic announcement of his release, and inacknowledging his former fault against the king, he was practisingthe courtly art of pleasing his master.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then spake the chief butler unto Pharaoh,…. When the magicians and wise men could not interpret his dreams, he was in distress of mind on that account:
saying, I do remember my faults this day; which some interpret of his forgetfulness of Joseph and his afflictions, and of his ingratitude to him, and breach of promise in not making mention of him to Pharaoh before this time; but they seem rather to be faults he had committed against Pharaoh, and were the reason of his being wroth with him, as in
Ge 41:10; and these were either real faults, which the king had pardoned, or however such as he had been charged with, and cleared from; and which he now in a courtly manner takes to himself, and owns them, that the king’s goodness and clemency to him might appear, and lest he should seem to charge the king with injustice in casting him into prison; which circumstance he could not avoid relating in the story he was about to tell.
Fuente: John Gill’s Exposition of the Entire Bible
In this dilemma the head cup-bearer thought of Joseph; and calling to mind his offence against the king (Gen 40:1), and his ingratitude to Joseph (Gen 40:23), he related to the king how Joseph had explained their dreams to him and the chief baker in the prison, and how entirely the interpretation had come true.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Joseph Brought before Pharaoh. | B. C. 1715. |
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 captain of the guard’s house, both 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 there with us 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 Pharaoh. 15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. 16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.
Here is, 1. The recommending of Joseph to Pharaoh for an interpreter. The chief butler did it more in compliment to Pharaoh, to oblige him, than in gratitude to Joseph, or in compassion for his case. He makes a fair confession (v. 9): “I remember my faults this day, in forgetting Joseph.” Note, It is best to remember our duty, and to do it in its time; but, if we have neglected that, it is next best to remember our faults, and repent of them, and do our duty at last; better late than never. Some think he means his faults against Pharaoh, for which he was imprisoned; and then he would insinuate that, though Pharaoh had forgiven him, he had not forgiven himself. The story he had to tell was, in short, That there was an obscure young man in the king’s prison, who had very properly interpreted his dream, and the chief baker’s (the event corresponding in each with the interpretation), and that he would recommend him to the king his master for an interpreter. Note, God’s time for the enlargement of his people will appear at last to be the fittest time. If the chief butler had at first used his interest for Joseph’s enlargement, and had obtained it, it is probable that upon his release he would have gone back to the land of the Hebrews again, which he spoke of so feelingly (ch. xl. 15), and then he would neither have been so blessed himself, nor such a blessing to his family, as afterwards he proved. But staying two years longer, and coming out now upon this occasion, at last, to interpret the king’s dreams, way was made for his very great preferment. Those that patiently wait for God shall be paid for their waiting, not only principal but interest, Lam. iii. 26. 2. The introducing of Joseph to Pharaoh. The king’s business requires haste. Joseph is sent for out of the dungeon with all speed; Pharaoh’s order discharged him both from his imprisonment and from his servitude, and made him a candidate for some of the highest trusts at court. The king can scarcely allow him time, but that decency required it, to shave himself, and to change his raiment, v. 14. It is done with all possible expedition, and Joseph is brought in, perhaps almost as much surprised as Peter was, Acts xii. 9. So suddenly is his captivity brought back that he is as one that dreams, Ps. cxxvi. 1. Pharaoh immediately, without enquiring who or whence he was, tells him his business, that he expected he should interpret his dream, v. 15. To which, Joseph makes him a very modest decent reply, (v. 16), in which, (1.) He gives honour to God. “It is not in me, God must give it.” Note, Great gifts appear most graceful and illustrious when those that have them use them humbly, and take not the praise of them to themselves, but give it to God. To such God gives more grace. (2.) He shows respect to Pharaoh, and hearty good-will to him and his government, in supposing that the interpretation would be an answer of peace. Note, Those that consult God’s oracles may expect an answer of peace. If Joseph be made the interpreter, hope the best.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 9-13:
Pharaoh had the power of life and death over his subjects. When he was upset, the entire court was troubled. Thus the perplexity of Pharaoh over his dreams spread to his courtiers. Suddenly the chief butler remembered his own dream and that of the chief baker, two years earlier. He hastened to inform Pharaoh of the Hebrew prisoner who had correctly interpreted them.
This illustrates a principle relevant to every age. Godly Christians may be ignored and forgotten by the world and its rulers. But when the time of crisis comes, when there is perplexity and the world’s wise can offer no solutions, the world’s mighty often turn to those who have communication with God and know His will.
Fuente: Garner-Howes Baptist Commentary
9. Then spake the chief butler. Although the Lord took pity on Egypt, yet he did it not for the sake of the king, or of the country, but that Joseph might, at length, be brought out of prison; and further, that, in the time of famine, food might be supplied to the Church: for although the produce was stored with no design beyond that of providing for the kingdom of Egypt; yet God chiefly cared for his Church, which he esteemed more highly than ten worlds. Therefore the butler, who had resolved to be silent respecting Joseph, is constrained to speak for the liberation of the holy man. In saying, I do remember my faults this day, he is understood by some as confessing the fault of ingratitude, because he had not kept the promise he had given. But the meaning is different; for he could not speak concerning his imprisonment, without interposing a preface of this kind, through fear, lest suspicion should enter into the mind of the king, that his servant thought himself injured; or, should take offense, as if the butler had not been sensible of the benefit conferred upon him. We know how sensitive are the minds of kings; and the courtier had found this out by long experience: therefore he begins by acknowledging that he had been justly cast into prison. Whence it follows that he was indebted to the clemency of the king for restoration to his former state.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 41:14. He shaved himself and changed his raiment.] The fact of Joseph having shaved himself is in striking accord with the Egyptian custom, which was to let the beard and hair grow in mourning onlyotherwise most scrupulously shaving; whereas the Hebrews cultivated the hair and beard and shaved in token of mourning (see 2Sa. 10:4-5; Isa. 15:2; Jer. 16:6; Jer. 41:5; Amo. 8:10), He changed his raiment, from the ordinary habit of the prison to that of ordinary life or even of festal rejoicing. The fact of his having it in his power to do so shews that he was not treated as ordinary prisoners are. (See Gen. 39:22-23.)(Alford.)
Gen. 41:16. God shall give Pharaoh an answer of peace.] Heb. God will answer as to the peace (or welfare) of Pharaoh. The meaning is, that God will give an answer such as shall prove to be for the welfare of Pharaoh.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 41:9-16
JOSEPH SUMMONED INTO PHARAOHS PRESENCE
Consider
I. His long waiting for notice and deliverance. For two long and weary years was Joseph lingering in that prison. He had to endure that trial of hope deferred that maketh the heart sick. The purest and wisest man in the land was shut up in a prison for two of the best years of his life. This seems to us a sad waste of power. But the religious mind will see in it the wisdom of God.
1. In regard to the education of character. The delays of Providence (as they seem to us) are part of our spiritual education. All this time, Joseph was learning Gods lessons. We require the teaching, not only of precepts, but also of events and trials. Joseph had faults of character to correct, much to unlearn; notoriously the spirit of censoriousness and pride. And two years were not too short a time to get the lessons of lifes true wisdom by heart. The wisdom of God in this painful chapter of Josephs history is also seen
2. In its adaptation to the circumstances of the individual. During these two years of Josephs hard trial, events were not ripe for his deliverance. Divine Providence is not obliged to use forcing processes to precipitate events. Had Joseph been released before, he might have returned to his fathers house, or re-entered the service of Potiphar; and then in the natural course of things, how could Israel and Egypt have been preserved! The wisdom of God is yet further seen
3. In its elevation above all human infirmities. God is not in haste to bring His work to its appointed end. Providence works by, what appear to us to be, slow methods. Short-sighted man must seize upon every tempting opportunity, but infinite wisdom knows no such infirmity. God allows those slowly to ripen whom He destines for a great work. Illustrated by the history of John the Baptist, who spent a life-time in the wilderness to prepare him for a brief ministry of a few months; and also by Gods own Son, who did not begin to preach the Gospel of the kingdom till He was thirty years old.
II. The manifest hand of God in it. Without doubt we have here the agency of man, and results which may be traced to the natural course of events. The chief butler suddenly remembers how Joseph interpreted his dream, and also that of his fellow-prisoner; and how remarkably the interpretation had been fulfilled. He mentions this extraordinary person to Pharaoh, who naturally sends for Joseph as the very man he wanted in his great perplexity. But we cannot here fail to see the manifest hand of God at work. It was God who sent this dream to Pharaoh, and it must follow that the interpreter of it must be divinely instructed. It was wisely ordered that Joseph should be under no obligation to Pharaoh for his deliverance. It is for his own sake that Pharaoh sends for Joseph. The chief butler was suffered to forget his friend, the prophet of his deliverance, and was forced to remember him only by circumstances. To neither of them was Joseph indebted. Thus it was Gods design that the chosen family should be under obligations to none. Their calling was to impart blessings to mankind, and not to receive.
III. His piety throughout the interview.
1. His simplicity of character. He makes no long speech. He does not use the opportunity to glorify himself, or to plead for liberty and reward. His manner was dignified and respectful, yet marked by great openness and simplicity of character. Joseph is the same in the palace or in the prison.
2. His humility. He indulged in no spirit of boasting, though this compliment from the king would have tempted weaker men to be vain and proud. (Gen. 41:15.) Joseph never forgot his character as a witness for God.
3. His calmness. He was conscious of Gods presence and of his own integrity, so he could afford to be calm before the rulers of this world.
4. His kindly consideration for others. Pharaoh might have reason for the worst fears when he heard of the interpretation of the bakers dream. Though a king he was not exempt from the common evils of human nature; nor from deaththe chief calamity. But Joseph hastens to remove all fear of an unfavourable interpretation from his mind, by assuring him that the future had in it nothing but what would make for the peace of Pharaoh. Thus Joseph combined faithfulness to Gods cause with kindness and consideration for man.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 41:9. He ought, indeed, to have remembered his fault against Joseph and against God, whose goodness he concealed when he ought to have published it. But this fault seems to have made little or no impression on his mind. His former faults he acknowledged in deference to the king.(Bush.)
A right courtiers speech! He so relates the history of his imprisonment that he takes all the blame thereof to himself; gives Pharaoh the full commendation of his justice and clemency. (Trapp.)
There is a morbid feeling which delights in railing against human nature; but there is a wiser lesson to be gained from this story than merely speaking of the butlers ungratefulness. Consider, first, the suspense in which he was respecting his trial, and then the onerous duties that he had to perform. Then remember, too, that what Joseph did for him after all was not so much, it was merely the interpretation of his dream. The lesson that we draw from this is: In this world we do too little and we expect too much. We bless a poor man by giving to him, and we expect that we have made him our debtor for life. You fancy that the world has forgotten you. Reason with yourselves. For this world from which you expect so much, what have you done? And if you find that you have done little and received much, what marvel is it that you receive no more? The only marvel is that we have received so much.(Robertson.)
The memory of the chief butler. Forgetfulness of the smalla sharp remembrance in the service of the great.(Lange).
Gen. 41:10-13. He now recites the circumstances in which he became acquainted with Joseph, and his wonderful success in interpreting dreams. It is not so much to do Joseph a favour that he commends him as it is to raise himself in Pharaohs esteem.(Jacobus.)
And he interpreted to us our dreams. And well you requited him! But better late than never, though a ready dispatch doubleth the benefit. Howbeit God had an overruling hand in it, for Josephs greatest good. He turneth the worlds ingratitude to the salvation of His servants.(Trapp.)
Joseph as opposed to the Egyptian interpreters of dreams, Moses as opposed to the Egyptian sorcerers, Christ as opposed to the Scribes and Pharisees, Paul as opposed to heresies, etc., or, in other words, the contrast between Divine wisdom and the wisdom of this worlda contrast that pervades all history.(Lange.)
Gen. 41:14. The word of the Lord had sufficiently tried Joseph. The mystery of Providence concerning him was now to be cleared up.
It is said of Mephibosheth, 2Sa. 19:24, that he had not washed his clothes, nor washed his feet, nor trimmed his beard, from the time that David left Jerusalem, because of Absolom, till he returned again in peace to his fathers house. By like signs Joseph expressed his humiliation under those afflictions which Divine Providence had laid upon him. But now, when called before the king, he laid aside his mourning apparel, that he might appear with decency and due respect in the royal presence. Doubtless when he exchanged his prison garments for such as are worn in kings palaces, his heart rejoiced less in the change of his circumstances, than in the favour of God, who had put off his sackcloth, and girded him with gladness, to the end that his glory might sing praise to the Lord.(Bush.)
Gen. 41:15. Pharaoh desires to learn from Joseph. The highest in station must be ready to learn from the lowest. Wisdom is not to be despised because it has a humble dwelling in some obscure child of man.
A Christian is not to judge the gifts according to the person, but the persons according to the gifts.(Cramer.)
Joseph had now an opportunity, which he did not suffer to pass unimproved, of shewing forth the superiority of his own God to the gods of Egypt, and of pouring contempt upon the boasted wisdom of the magicians.(Bush.)
Gen. 41:16. No man is fit to declare the counsels of God who is not deeply sensible of his own unfitness without receiving light and help from above.(Bush.)
Observe the graceful way in which Joseph refers all to God. He says, It is not in me: God shall give Pharaoh an answer of peace. Observe also his calmness; this was produced by the consciousness of Gods presence. He was not there to consider what men would think of him; he felt that the gift was from God. It is only this feeling that can effectually crush the flutterings of vanity. What hast thou, says the Apostle, that thou didst not receive?(Robertson.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
JOSEPH INTERPRETS PHARAOH’S DREAMS, Gen 41:9-36.
9. My faults The sins which caused his imprisonment . The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then the chief cupbearer spoke to Pharaoh saying, “I do bring to mind my faults this day. Pharaoh was angry with his servants and put me in custody in the house of the captain of the guard, me and the chief baker. And we dreamed a dream in one night, I and he, we dreamed each one a dream having its own interpretation, and there was with us there a young man, a Hebrew, slave 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 interpreted. And it happened that as he interpreted to us, so it was. I was restored to my office and he was hanged.’
Somewhat belatedly the chief cupbearer, as he witnesses all that goes on, remembers his own dream and the young man who had interpreted it. We notice that he knows and remembers something of Joseph’s background. Joseph had not been some background figure to him, an unknown slave, but someone of whom he was well aware, a relatively important person in his own right. For while the chief cupbearer was an extremely important man, prison is a great leveller. And he wants Pharaoh to know that this was not just some charlatan, but the servant of another man of importance in the royal court. To be a slave was not necessarily looked on as demeaning. Slaves held very important positions, and indeed all men were slaves to Pharaoh.
“I remember my faults this day.” A necessary humility before Pharaoh who must not be made to feel blameworthy. Whether he had really committed faults we do not know. He then continues in the third person for the same reason. He must not be thought of as accusing Pharaoh.
So Pharaoh learns of this young man who interprets dreams correctly.
Fuente: Commentary Series on the Bible by Peter Pett
The Chief Butler Remembers Joseph
v. 9. Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day, v. 10. Pharaoh was wroth with his servants, and put me in ward in the captain of the, guard’s house, both me and the chief baker, v. 11. And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. v. 12. And there was there with us a young man, an Hebrew, servant to the captain of the guard, v. 13. And it came to pass, as he interpreted to us, so it was; me he,
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 41:9. I do remember my faults That is, “my ingratitude in forgetting and neglecting a person who gave me great comfort in my affliction, and foretold my advancement when confined in the prison.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Sad excuse, but sweet are the fruits of patience to the faithful, Psa 37:7 ; Lam 3:26 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 41:9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:
Ver. 9. I do remember my faults this day. ] Oratio vere aulica, saith Pareus, – a right courtier’s speech. He so relates the history of his imprisonment, that he takes all the blame thereof to himself; gives Pharaoh the full commendation of his justice and clemency. As for Joseph, he mentions him to the king, lest, if any else should have done it before him, he should have been disgraced for his silence; but somewhat slenderly, and more for self-respects, than of any good affection to the innocent prisoner; whom he calls a young man, a bondman, and Hebrew; in whose behalf he neither adviseth, nor entreateth that he may be sent for. So very little is it that Joseph oweth to this patron! And such, for most part, are court commendations. There you have ; as one said of old, delays and changes good store: every man seeking and serving his own aims and ends; but little minding the good of others, further than subservient to their own.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 41:9-13
9Then the chief cupbearer spoke to Pharaoh, saying, “I would make mention today of my own offenses. 10Pharaoh was furious with his servants, and he put me in confinement in the house of the captain of the bodyguard, both me and the chief baker. 11We had a dream on the same night, he and I; each of us dreamed according to the interpretation of his own dream. 12Now a Hebrew youth was with us there, a servant of the captain of the bodyguard, and we related them to him, and he interpreted our dreams for us. To each one he interpreted according to his own dream. 13And just as he interpreted for us, so it happened; he restored me in my office, but he hanged him.”
Gen 41:9-12 “my own offenses” This paragraph refers to the events recorded in Genesis 40. It almost seems he is talking to a new Pharaoh.
Gen 41:12 “a Hebrew youth” See note at Gen 40:15.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
remember = bring to [Pharaoh’s] remembrance.
Fuente: Companion Bible Notes, Appendices and Graphics
I do remember: Gen 40:1-3, Gen 40:14, Gen 40:23
Reciprocal: Gen 39:20 – the king’s Gen 41:15 – I have heard Gen 42:21 – they said Neh 1:11 – For I was Mat 5:23 – rememberest Jam 5:16 – Confess
Fuente: The Treasury of Scripture Knowledge
God Intervenes for Joseph
Gen 41:9-37
INTRODUCTORY WORDS
How the words ring out with almost appalling sadness: “Yet did not the chief butler remember Joseph, but forgat him.”
1. Joseph had shown marked kindness to the chief butler, yet he forgat him. We stop for a moment to ponder the kindness of God toward us in Christ Jesus. This Scripture is most suggestive: “Therefore with lovingkindness have I drawn thee.” Another Scripture just as wonderful is, “After the kindness of God our Saviour appeared.”
This kindness of God toward us makes man’s ingratitude and forgetfulness of Christ stand forth in strong colors. If. He had not loved us with so great a love it would have been different. If He had not demonstrated the deepness of His love and kindness by such overwhelming gifts of His grace it would not have been so marked when man turned His face upon the Lord.
Who is it that tramples the Son of God under his feet? It is even those for whom He died.
Who is it that forgets Him days without number? It is even those who have tasted most of His benefits.
2. Joseph had foretold wonderful things to come for the chief butler, yet he forgat him. With what resounding joy did Joseph’s interpretation of the chief butler’s dream come to him I He was assured of a speedy return to the favor of Pharaoh; his darkness was turned to light; his fear of death, to delight of life, and yet he forgat Him.
In the case of our Lord it was even far greater: Jesus Christ not only told of things to come, of life and light and love, but He made that blessed future possible by His own death for us, yet we forgat Him.
We too, languished under threat of eternal death, then He brought life and immortality to light through the Gospel. He went down for us into the pit, that He might lead its out into the light of life; He died that we might live; He suffered that we might sing; He pointed the way to the city of gold, where He is the light forevermore, yet we forgat Him.
One Scripture runs: “Of the Rock that begat thee thou art unmindful.”
3. Joseph had definitely requested of the chief butler that he remember him, yet he forgat him. How weary and how dreary were the two years which Joseph spent in prison! How oft did his mind go to the pledge of the chief butler to remember him, and yet he languished, forgotten in prison!
Did not the Lord Jesus say, “This do in remembrance of Me”? Yet, how often do we forget Him!
“Lord, help me to remember the sacred debt;
Oh, by the love that sought me,
Oh, fay the blood that bought me,
Oh, by the grace that brought me to the fold,
Lord, let me not forget,
Oh, let me not forget!”
How the words of warning ring out: “Beware that thou forget not the Lord thy God * *. Lest, when thou hast eaten and art full, and hast built goodly houses, and dwelt therein * * then thine heart be lifted up, and thou forget.”
Thou chief butler, reveling in the plenty of Pharaoh’s house, and basking under the smile of Pharaoh’s face, hast thou forgotten the one who spake peace to thy soul? How plaintive the cry of the Lord, “My people have forgotten Me days without number.”
Lord, if I forget Thee, may my right hand forget its cunning, and my tongue cleave to the roof of my mouth.
I. GOD REMEMBERS JOSEPH (Act 7:9-10)
1. Did Joseph feel forgotten of God? Joseph was seventeen when his brethren sold him into Egypt. He is now thirty. His years had, for the most part, been years of travail. For a while he had prospered under? Potiphar, but afterward, through no fault of his own, he had been cast into prison.
As he lingered in the prison the weeks went into months and the months into years with no seeming manifestation of God’s thought or care. Perhaps, Joseph doubted, even as John the Baptist doubted during the days of his prison experience under Herod, the Tetrarch of Galilee.
We remember how our Lord as He hung upon the Cross said, “Why hast Thou forsaken Me?”
Joseph seemed alone, but he was not, for God was with him. Jesus seemed alone, and He was because for our sake the Father hid His face.
2. How God was working for Joseph. God had not ceased to move in His servant’s behalf, even though His servant knew not either God’s purpose or plan which was steadily moving on toward expression. When we sometimes wonder what lies ahead, and know nothing of the way, we can surely trust our Guide. We walk by faith and not by sight. We should wait upon the Lord and be of good courage.
There is a verse which says, “All things work together for good to them that love God, to them who are the called according to His purpose.”
Joseph’s prison experience is one of the “all things.” Joseph knew not the how nor the why, but he did know how to trust in God.
God moves in a mysterious way His wonders to perform. He leads us through the valley in order to prepare us for mountain top experiences. He permits the rain to fall in order that He may strengthen, settle, establish, and perfect us against the day of some greater task. All the way, and at every turn, He is leading us to something better.
II. PHARAOH’S DREAM (Gen 41:1)
At the end of two years Pharaoh dreamed that he stood by a river and behold there came out of the river seven well-favored kine which fed in a meadow. Following, there came also seven other kine, ill-favored and lean, and they did eat up the seven fat kine.
Pharaoh dreamed the second time and there were seven ears of corn rank and good. Following, there were seven thin ears which came up and devoured the full ears. Then Pharaoh awoke the second time.
1. The heart of the king is in the hand of God. Joseph had sought aid of the chief butler, but had long since despaired of any help therefrom. It was God and not man who delivered Joseph. However, God wrought His deliverance by means of a simple dream which He sent to the king of Egypt. Pharaoh, when he dreamed, did not pass up his dream as of no consequence. God would not let him shake it from his mind. Therefore, he called for the magicians of Egypt and for all of his wise men, but there was none that could interpret unto him.
Man’s inability became God’s opportunity. The chief butler was made to remember how Joseph had revealed unto him his dream, and also the dream of the chief baker. He remembered, likewise, that everything Joseph had said had been verified. Therefore, he related to Pharaoh the circumstances now two years past. Thus it was that Joseph was called and brought hastily out of the dungeon unto Pharaoh.
2. Joseph’s deliverance assured. As the order came from Pharaoh that Joseph should be brought into his presence, he hastened to shave himself and to change his raiment. As this was going on his heart must have throbbed with wonderful anticipation. He was about to be delivered from the dungeon on the one hand and to go far beyond his former estate on the other hand. Thus it is that our God works in behalf of all of us. He takes us not only from the pit into which we had fallen, but He makes our standing more secure than it was before we fell. What we lost in Adam, we more than regained in Christ.
III. JOSEPH’S CONFESSION (Gen 41:16)
As Joseph stood before Pharaoh and heard in detail the two dreams which had come to the king, he hastened to speak words of interpretation and of peace.
1. Joseph did not plead in his own behalf. It would have been natural for Joseph, standing in the presence of one of such matchless power, to have pleaded his own innocency and to have detailed his unjust sufferings. Of himself, however, he said nothing.
We are reminded of how Paul, standing before King Agrippa, pleaded not for his. own release, but how he rather preached the Christ and pleaded with King Agrippa to be saved.
As Jesus Christ moved among men He thought not of Himself but of. others.
2. Joseph did not plead any power in himself.
Pharaoh, said unto Joseph, “I have heard say of thee, that thou canst understand a dream to interpret it.” Joseph meekly replied, “It is not in me.” Here is the true Christian spirit. We should not think of ourselves more highly than we ought to think. We have no authority nor power to accomplish anything. The souls saved, the lives strengthened and blest, are not the result of anything that lies within us. What we do is what He does through us. “Not I, but Christ.” That should be the slogan of every believer.
3. Joseph gave honor and glory to God. He said to King Pharaoh, “God shall give Pharaoh an answer of peace.” The whole ministry of Christ Jesus on this earth was a ministry of magnifying the Father. He said, “I have glorified Thee on the earth.” In this Joseph was like his Lord.
Let us also follow in the footsteps of this modest and God-centered man. Whether we eat or drink, or whatsoever we do, let us do all to the glory of God.
IV. PHARAOH TURNS TO JOSEPH (Gen 41:14-15)
To us it is most wonderful that Pharaoh in his extremity turned to Joseph. In doing this he acknowledged that the magicians and wise men of Egypt could not help him. He found in Joseph what he could not find in them.
1. Thus does the sinner find in man nothing that helps him to know God. How many have tried the resources of men to attain peace to their sin-burdened souls! Yet they looked in vain.
We can almost see the great caravans of old in India as they press their way to some heathen shrine seeking peace. After all of the weariness of their journey is past, after all their tears and penance and loud wailings are over, they return the same unhappy and sin-laden sinners that they were when they went away from home.
We can see the masses who look to some man to absolve them from their guilt; they climb their lonely penitential way, and yet they never find their sins are gone, unless they look higher than mankind, to Jesus, our Savior.
The world and its false religions, the world and its pleasures and its philosophies cannot ever lead one sinner into the harbor of perfect peace and rest from the curse.
2. Thus does the sinner find only in God the One who can save. Joseph is the type of Christ. It is Christ who says, “Come unto Me, all ye that labour and are heavy laden, and I will give you rest”
Can you see the Lord Jesus as, on that last day, the great day of the feast, He stood and cried, saying, “If any man thirst, let Him come unto Me, and drink.”
What the wise men and magicians cannot do, Christ can do. What the world of men cannot give, Christ can give. What the wisdom of this world cannot see, Christ can see and can reveal.
Joseph was not slow to unravel Pharaoh’s dream. It was God who had given the dream, and it was God, who, through His servant, could reveal the dream.
V. JOSEPH TELLING THINGS TO COME (Gen 41:25; Gen 41:32)
With what quiet certainty did Joseph begin to make known to Pharaoh his dream. There was no spirit of guess, either as to the content of the dream, or as to its interpretation. Joseph spoke with authority. He plainly stated that God was showing unto Pharaoh what He was about to do. Thus it is today.
1. Christ, our Joseph, has told us the things which must come to pass with speed. When among men, the Lord Jesus did not hesitate to unveil the course of world events. He described with clearness the times of the end. He made known the conditions which would prevail at His Coming.
Wonderful, beyond explanation, are the words of our Lord through the Apostles. Pharaoh had no more of a faithful delineation of what was about to come to pass on earth than do we. Before out very eyes prophecy is fast being fulfilled.
Pharaoh was not left in darkness. He was a great Gentile ruler, and God showed him the things that would affect the whole world of his day. At this hour God is letting rulers and potentates in on what is now about to happen. Nations do not need to face the future blindly. The more sure Word of prophecy tells it all.
2. Christ, our Joseph, is giving words of warning, that due preparation may be made to meet the issues of the day. Joseph gave Pharaoh good advice. He told Pharaoh how to meet the issues of the approaching years of famine.
To be fore-warned should be to be fore-armed. Days of famine and wars and pestilence now lie again before the world. Where is the monarch who is wise enough to prepare against their arrival?
It is folly to deny that tribulation lies ahead. God’s Word is true, and what He says is sure. Prophecy is “the more sure Word” that shineth as a lamp in a dark place, until the day dawn. God give us men in authority who see and act accordingly.
VI. WHAT LIES AHEAD (Gen 41:29-31)
As Joseph detailed to Pharaoh the meaning of the monarch’s dream two great things stood out-seven years of plenty, followed by seven years of famine. The plenty was to be exceedingly great. The scarcity was to be just as great. In the famine the years of bounty were to be forgotten.
We would pause to study this condition of affairs and seek to know if there is any duplicate in. the lives of men today.
1. We have been living in the age of grace. A God of bounteous mercies is dealing with the world in all forbearance. The years have been filled with enough and to spare. The barns have been filled and the fields have groaned with plenty.
What has been the trend of the age? It has been to live up the bounties of our harvests without laying by in store against the days to come. Men have luxuriated upon the earth; they have lived in pleasure and have been wanton. They have nourished their hearts in a time when slaughter is drawing nigh.
The world has gone to the limit in feeding the lusts of the flesh.
2. We are approaching the day of tribulation. Even now the sound of coming thunders may be heard. In the distance storms are gathering. Clouds of judgment are forming.
Already there is a sense of fearful looking for of those things that are coming to pass upon the earth. Men’s hearts are failing them for fear. Every time that some new move for peace and righteousness appears the populace begins to hope for better times. Hopes soon become no more than the colors of a soap bubble; they burst before the day has long gone.
Famine and pestilence prevail. Banks are closed; international problems hold the attention of the world. Will men be able to stem the tide of this deluge of unemployment that is gripping the nations? From whence does it all come-whither will it lead? These are the queries on every lip.
VII. THE SWAY OF THE FAMINE (Gen 41:56)
1. We have a famine that is earth wide. One of the things that stands forth in the light at this hour is the universality of the present day depression. No nation has failed to feel the grip of distress. The throes of anguish girdle the globe. National and international conferences have been the call of the hour. That famine of old was everywhere; the famine of today is everywhere.
2. We have a famine that entails much of suffering. The people of Pharaoh’s day began to cry for bread. The last days, which we now are entering will find multitudes crying once more for the staff of life. Riots and near riots fill the air. Governmental revolutions are about to startle the world.
Christ said, “Then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” Such foreboding of ill the world used to laugh off, but they cannot laugh now. The pressure of just such a time is already beginning to grip, and its reality cannot be denied.
3. Let us not be heralders of a false optimism. Joseph did not say peace where there was no peace. He did not cry a false hope. On the other hand Joseph gave a full and faithful warning.
Do preachers who know the message of God concerning the coming tribulation faithfully warn their people? There are many who are crying “Preach unto us smooth things.” Shall we succumb to their plea, or shall we proclaim the facts? Joseph not only said that the famine was coming, but he also said, “The thing is established by God, and God will shortly bring if to pass.” Thus, also, is the prophecy of the last days established. False Christs shall arise; the antichrist will come; there will be wars and famines and pestilences; and all of these will be but the beginning of sorrows. The picture is not a roseate one, but it is a true one.
AN ILLUSTRATION
God has a plan, and the details of that plan are not revealed, and so we are confounded by single items and incidents. In a certain room in Paris the observer sees a succession of frames, crossed with innumerable threads of varying color and size. Nothing meets the eye but a blur of tints and a confusion of outlines, And as the hand of the hidden workman passes the shuttle to and fro, the wonder grows as to what the result is to be. But the workman sees what is hidden from the observer. Behind the screen hangs the canvas of some great artist whose thought of beauty he is copying, and every bewildering thread, every shade and color, is producing some peculiarity of the marvelous original, and the completed tapestry will be the choicest treasure of a king’s palace. The world is God’s thought. Every man’s experience is a strand in the great whole; but what the Divine intent is no man knows. We have only to wait and be confident. God can do no wrong. The confused colors, the snarled outlines, that so perplex us now, will by and by blend in harmony.-Monday Club Sermons.
Fuente: Neighbour’s Wells of Living Water
Gen 41:9. I remember my faults this day In forgetting Joseph; or rather, he means his faults against Pharaoh, for which he was imprisoned; and thus he would insinuate, that, though Pharaoh had forgiven him, he had not forgiven himself. Gods time for the enlargement of his people will appear, at last, to be the fittest time. If the chief butler had at first used his interest for Josephs enlargement, and had obtained it, it is probable he would have gone back to the land of the Hebrews, and then he had neither been so blessed himself, nor such a blessing to his family. But staying two years longer, and coming out upon this occasion to interpret the kings dreams, a way was made for his preferment.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
41:9 Then spake the chief butler unto Pharaoh, saying, I {e} do remember my faults this day:
(e) He confesses his fault against the king before he speaks of Joseph.
Fuente: Geneva Bible Notes
Joseph carefully gave God the glory for his interpretive gift in his response to Pharaoh (Gen 41:16).
"As far as Joseph was concerned, absolute truthfulness in guarding God’s honor was far more important than personal advantages." [Note: Leupold, 2:1025-26.]
"Like Daniel before Nebuchadnezzar, he expressly disclaims all ability of himself to unfold the secret counsels of heaven, or exercise that wisdom for which Pharaoh seems very willing to give him credit. The same humility has been in every age a distinguishing ornament of all God’s faithful servants." [Note: Bush, 2:277.]