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Genesis Chapter
Forty
Genesis 40
Chapter Contents
The chief butler and baker of Pharaoh in prison
Their
dreams interpreted by Joseph. (1-19) The ingratitude of the chief butler.
(20-23)
Commentary on Genesis 40:1-19
It was not so much the prison that made the butler and
baker sad
as their dreams. God has more ways than one to sadden the spirits.
Joseph had compassion towards them. Let us be concerned for the sadness of our
brethren's countenances. It is often a relief to those that are in trouble to
be noticed. Also learn to look into the causes of our own sorrow. Is there a
good reason? Is there not comfort sufficient to balance it
whatever it is? Why
art thou cast down
O my soul? Joseph was careful to ascribe the glory to God.
The chief butler's dream foretold his advancement. The chief baker's dream his
death. It was not Joseph's fault that he brought the baker no better tidings.
And thus ministers are but interpreters; they cannot make the thing otherwise
than it is: if they deal faithfully
and their message prove unpleasing
it is
not their fault. Joseph does not reflect upon his brethren that sold him; nor
does he reflect on the wrong done him by his mistress and his master
but
mildly states his own innocence. When we are called on to clear ourselves
we
should carefully avoid
as much as may be
speaking ill of others. Let us be
content to prove ourselves innocent
and not upbraid others with their guilt.
Commentary on Genesis 40:20-23
Joseph's interpretation of the dreams came to pass on the
very day fixed. On Pharaoh's birth-day
all his servants attended him
and then
the cases of these two came to be looked into. We may all profitably take
notice of our birth-days
with thankfulness for the mercies of our birth
sorrow for the sinfulness of our lives
and expectation of the day of our
death
as better than the day of our birth. But it seems strange that worldly
people
who are so fond of living here
should rejoice at the end of one year
after another of their short span of life. A Christian has cause to rejoice
that he was born
also that he comes nearer to the end of his sin and sorrow
and nearer to his everlasting happiness. The chief butler remembered not
Joseph
but forgot him. Joseph had deserved well at his hands
yet he forgot
him. We must not think it strange
if in this world we have hatred shown us for
our love
and slights for our kindness. See how apt those who are themselves at
ease are to forget others in distress. Joseph learned by his disappointment to
trust in God only. We cannot expect too little from man
nor too much from God.
Let us not forget the sufferings
promises
and love of our Redeemer. We blame
the chief butler's ingratitude to Joseph
yet we ourselves act much more
ungratefully to the Lord Jesus. Joseph had but foretold the chief butler's
enlargement
but Christ wrought out ours; he mediated with the King of Kings
for us; yet we forget him
though often reminded of him
and though we have
promised never to forget him. Thus ill do we requite Him
like foolish people
and unwise.
── Matthew Henry《Concise Commentary on Genesis》
Genesis 40
Verse 1
[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.
We should not have had this story of Pharaoh's butler and
baker recorded in scripture
if it had not been serviceable to Joseph's
preferment. The world stands for the sake of the church
and is governed for
its good. Observe
1. Two of the great officers of Pharaoh's court having
offended the king are committed to prison. Note
High places are slippery
places; nothing more uncertain than the favour of princes. Those that make
God's favour their happiness
and his service their business
will find him a
better master than Pharaoh was
and not so extreme to mark what they do amiss.
Many conjectures there are concerning the offence of these servants of Pharaoh;
some make it no less than an attempt to take away his life; others no more but
the casual lighting of a fly into his cup
and a little sand in his bread:
whatever it was
Providence
by this means
brought them into the prison where
Joseph was.
Verse 4
[4] And the captain of the guard charged Joseph with them
and he served them: and they continued a season in ward.
The captain of the guard
which was Potiphar
charged
Joseph with them - Which intimates that he began now to be reconciled to him.
Verse 6
[6] And Joseph came in unto them in the morning
and looked
upon them
and
behold
they were sad.
They were sad — It was not the prison that made
them sad; they were pretty well used to that
but the dream. God has more ways
than one to sadden the spirits of those that are to be made sad. Those sinners
that are hardy enough under outward trouble
yet God can find a way to trouble
them
and take off their wheels
by wounding their spirits
and laying a load
upon them.
Verse 8
[8] And they said unto him
We have dreamed a dream
and
there is no interpreter of it. And Joseph said unto them
Do not
interpretations belong to God? tell me them
I pray you.
Do not interpretations belong to God? — He means the God whom
he worshipped
to the knowledge of whom he endeavours hereby to lead them. And
if interpretations belong to God
he is a free agent
and may communicate the
power to whom he pleases
therefore tell me your dreams.
Verse 14
[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:
Think on me
when it shall be well with thee — Though the respect
paid to Joseph
made the prison as easy to him as a prison could be
yet none
can blame him to be desirous of liberty. See what a modest representation he
makes of his own case. He doth not reflect upon his brethren that sold him
only saith
I was stolen out of the land of the Hebrews. Nor doth he reflect on
the wrong done him in this imprisonment by his mistress that was his
persecutor
and his master that was his judge
but mildly avers his own
innocency.
Here have I done nothing that they should put me into the
dungeon — When we are called to vindicate ourselves
we should
carefully avoid as much as may be speaking ill of others. Let us be content to
prove ourselves innocent
and not fond of upbraiding others with their guilt.
Verse 20
[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.
He lifted up the head of these two prisoners-That is
arraigned and tried them; and he restored the chief butler
and hanged the
chief baker.
── John Wesley《Explanatory Notes on
Genesis》
40 Chapter 40
Verses 1-23
The captain of the guard charged Joseph with them
and he served
them
Light upon Joseph’s 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 Potiphar’s wife
could not long be concealed; and as it became more and more known
the belief
in Joseph’s 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 Pharaoh’s 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.
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 Joseph’s 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 God’s 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 Father’s 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
God’s 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 God’s 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 sun’s rays
kindling a flame
so the believer
by gathering the
scattered beams of Heaven’s 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 men’s 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. Joseph’s 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 (Genesis 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 courtier’s 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 Luke 23:41). The worst punishment of the
good is forced fellowship with the wicked. As providence over-ruled the wrath
of Joseph’s brothers
so now he ever-rules the wrath of Pharaoh. One of these
degraded officials shall be the instrument of Joseph’s 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.
Joseph’s 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 man’s
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 (Genesis 40:1).
5. Kings
offended
are apt to swell in wrath and displeasure.
6. Greatest wrath of kings is apt to rise against officers (Genesis 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 (Genesis 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 (Genesis 40:4). (G. Hughes
B. D.)
Verse 5
They dreamed a dream
The wise interpreter
I.
THE
DREAMS.
II. THE
INTERPRETATION. Notice how honestly Joseph tells the truth--gives his message
faithfully--does not hide what God has given him to say.
III. THE
FULFILMENT. It all came true. Joseph had the comfort of feeling that he had
been taught of God
and that so God was caring for him. Lessons:
1. God knows all things.
2. God foreknows all things.
3. God wisely orders all things. (W. S. Smith
B. D.)
Importance attached in Egypt to dreams
Numerous inscriptions show the great importance attached by the
Egyptians to dreams. In one
the Prince of Baehtan is recorded as having sent
back to Egypt
in consequence of a dream
the god Chunsu
which the Pharaoh had
sent him to cure his daughter. Another states how King Menephtah had a dream
before a battle
in which the god Ptah placed himself before him
and forbade
him to advance. An inscription discovered in the ruins of Napata
relates how
the Pharaoh Miamum
in the year of his elevation to the throne of Egypt and
Ethiopia
dreamed that he saw two serpents; one on his right hand and the other
on his left. Awaking
he demanded that his wise men should come and interpret
it on the moment
and this they did as follows: “You possess the south
and the
north will submit to you. The diadems of the two will shine on your head
and
you will rule over all the land in its length and in its breadth.” Dreams were
regarded as sent by the god Thoth
and it was so great a matter to obtain them
that recipes are still extant telling how they may be secured. It was natural
therefore
that the two disgraced officials should be greatly excited to find
out the meaning of the supposed Divine communications that had been sent them.
Cut off as they were by the prison walls from the priests who alone interpreted
dreams
they would doubtless be only too glad to avail themselves of such
irregular help as the presence of Joseph promised to afford. (C. Geikie
D.
D.)
Divine influence over the mind in sleep
1. We all allow that God may and does influence the workings of our
minds through the operation of the laws of suggestion or association while we
are awake; for it is impossible to hold in any intelligible fashion the
doctrine of the agency of the Holy Spirit unless we make such an admission. But
if God can thus influence our minds when we are awake
it is equally easy for
Him to do so while we are asleep
so that there is no antecedent impossibility
against the view that He may speak to men in and through the visions of the
night.
2. Again
the providence of God must take cognizance of our dreams
as well as of our waking thoughts
and must be equally in and over both
otherwise it is not really universal. Hence there is nothing either absurd or
unphilosophical or impious in supposing that God may avail Himself of the
phenomena of dreams for the purpose of turning the mind to His truth
or
leading it into some particular direction. How He does that it is impossible to
say. Sleep is a mystery
and dreams are a mystery
and to them both we may
apply the words of Hamlet
“There are more things in heaven and earth than have
been dreamed of in philosophy”; while
whatever may be said of dreams in
general
we are probably not wrong in believing that the visions here recorded
were from the Lord. (W. M. Taylor
D. D.)
An interpreter
I. Two PICTURES
WHICH NEEDED AN INTERPRETER
Dream pictures. Prison walls can’t shut out the
sights which come to men in sleep.
1. The picture which the butler saw.
2. The picture which the baker saw.
II. THE
INTERPRETER AND HIS INTERPRETATIONS. If we want to know what a picture means
the best person to tell us is the man who painted it? Who had painted these
dream pictures? Sometimes see a plate on which child has been rubbing paints; a
quantity of colour smudges
blue
red
green
yellow
all mixed up together!
Many dreams something like this
just a quantity of thought smudges. The butler
thinks about grapes and cups; the baker about bread and confectionery; no
wonder that in their dreams they should see pictures which remind them of such
things. Once a great artist
Turner
got his grandchildren to rub their fingers
about in the colours on his palette. When they had made a great mess he said
“Now stop.” And then from their smudges he painted a most beautiful picture.
God sometimes does this with our thought-smudges. So here
with the butler and
the baker; He took their confused thoughts and made clear pictures out of them.
In the prison was a man who trusted God
and because he trusted God
therefore
God trusted him. He understood what the dream pictures meant; God taught him to
interpret them. Conclusion: Some people like to have dreams
but dreams are not
much good if they have no meaning
or if we can’t find out what the meaning is.
God sometimes teaches men by dreams
but He has many other ways of teaching
them; the world itself is a great picture-book full of meaning for those who
can interpret it. Better to be an interpreter than a dreamer. If we can
interpret
not dreams only but all nature will bring us messages from God. Can we
be interpreters? Yes
if we are like Joseph
pure
simple
trusting God
trying
to obey Him. Everything about us has a meaning if only we could understand. The
seeds growing say to the interpreter
“Don’t be in a hurry; first the grain
then the ear
then the full corn in the ear.” The wind says
“Ye know not
whence I come or whither I go
and God’s spirit is like me.” The moon says
“I
am so bright and beautiful because I reflect the light of the sun; if you want
to be bright and beautiful
you must reflect the glory of Christ.” We need not
mind dreams
good or bad; let us learn to trust and obey God
so that He may
teach us to be good interpreters. (C. A. Goodhart
M. A.)
Pharaoh’s butler and baker advent types
The king of Egypt’s servants
it seems
have incurred his
displeasure; they are in prison
bound
waiting for punishment
utterly in his
power
quite helpless to atone for their sin
or appease his anger. Now here
surely there is pictured for us in parable the state of man since the Fall. He
has incurred the wrath of God; this world is his prison
and there is a still
more fearful prospect of judgment and fiery indignation in the world to come;
and nothing can be done
no man can atone for his own sins
nor for those of
any one else; he has
indeed
bread to eat and raiment to put on
but he lives
ever in the fear of death
for he has lost the favour of God
the great King.
These prisoners dream each a dream in the dismal night of their imprisonment.
They are filled with strange thoughts and fears which they cannot interpret;
they desire above all things to know their fate
but none can tell them. Just
so is man by nature; just like this were the thoughts and forebodings of the
Greeks and Romans and other heathen nations
who had lost the knowledge of God
and yet were ever “feeling after Him
if haply they might find Him”; if
perhaps
they might learn what they were
whence they came
and whither they
were going
As we read their writings we feel as if we could almost look into
their faces
and see them bewildered and sad; for their life is to them but a
dream
a riddle
a puzzle
and there is no interpreter of it for them. Now
there is another person introduced. He is a servant like the others
in prison
like them
yet invested with authority
endowed with Divine wisdom
able to
tell them all that they so much desire to know. He has done no wrong
yet he is
disgraced and punished; he suffers for another’s fault; he might have escaped
and lived in honour
but he would not. “Is not this the Christ?” He entered the
prison
that he might set the prisoners free. Yet not all; for now we must
notice that there are two prisoners
with different dreams
and very different
fates. So it is all through the Bible. “One is taken
the other left;” Abel and
Cain
Jacob and Esau
David and Saul; down to Peter and Judas
and the two
thieves crucified with our Lord. The first dreamer
the king’s butler
or more
correctly his cupbearer
dreams of his life; he sees a vine
it buds
it
blossoms
till clusters of ripe grapes hang thick upon it. Pharaoh’s cup is in
his hand
he plucks the grapes
he presses the juice into the cup
and humbly
presents it to Pharaoh
who accepts it. This dream is a life
and what sort of
a life? An active
faithful
watchful
dutiful life. The cup of the Great King
is in our hand
to tell us what He expects of us
fruit
Rood fruit
sweet
ripe
mature fruit
fruit at the due season
when He comes to seek it
that He
may drink the new wine with His chosen servants in His kingdom. Jesus
the
better Joseph
came to tell glad tidings to those who thus diligently did the
will of God
that their labour was not in vain
that their work should be
accepted
that they should soon be brought out of prison
be freed from the
bondage of this death
and after three days
that is the time of Christ’s
resting in the grave
they should have a joyful resurrection
and so their high
calling should be restored to them which Adam’s sin had lost them; and thus
should they be evermore with the Lord. Thus did Christ tell men their dreams.
This brings us to the second dreamer; he too dreams of his life; he is
Pharaoh’s baker
and his duty is to provide baked meats for the king. But what
does he do? He prepares baked meats indeed; but he puts them into “Baskets with
holes;” for
as the margin tells us
this is the true force and meaning of the
words. And he puts these baskets on his head; that is
in a place where he can
neither see them nor protect them. The consequence is that the wild birds light
upon the baskets
and devour the meats
and he does not notice them; or the
meats drop through the holes
for he cannot see them; and so they are lost
and
become an easy prey. The butler and baker both worked
the former acceptably
the latter in vain. And his punishment is noteworthy. The birds that devoured
his work that should have satisfied his master
presently devour his flesh as
he hangs dead upon a tree. May we not see his fault indicated by his
punishment? For
Job says
“They that plough iniquity and sow wickedness
reap
the same.” A man’s sins are their own punishment; what he sows he reaps. These
careless people work and labour and toil; they clutch fast that which they can
gather for themselves
be it little or much; but the things of God are put into
a “basket with holes
” out of sight
above their heads
and their eyes are
toward the earth; and so they lose all; and when they come before the King
they will have nothing to present to Him. The birthday of our King is near; the
birthday in humility and poverty
yet He will make a feast to all His servants
a spiritual feast
to which He bids all “that are religiously and devoutly
disposed”; all His servants
not a few but all; the feast is provided for all;
He expects all. And yet we must not think only of His birthday
but of the
great second coming
when
like Pharaoh
He will reward and punish His servants
according to their works. But
in the meantime
He sends a Joseph to us; He
tells us our dreams
shows us ourselves
our life
and our end
in the mirror
of the word of God
as St. James calls it. (F. C. Woodhouse
M. A.)
The dreams of the butler and the baker
Human society is a system of mutual interdependence. Very early
men discovered that a division of labour was a common advantage. The king can
no more do without the ploughman than the ploughman can do without the king.
I. HUMAN LIFE IS
FULL OF MYSTERIES.
1. Where there is partial knowledge there must be mystery. A man
must be a mystery to his dog. Civilized men are mysteries to barbarians. A
field-marshal is a mystery to his valet. A locomotive engine is a mystery to a
ploughboy. There are more mysteries within ourselves than we can solve in a
lifetime. Mysteries without us need not therefore stagger us.
2. Temporary miscarriage of justice is a mystery. Clever intrigues
of wickedness often succeed. A lie may bring large gain
while the candid
statement of the truth may bring ill-fame and worldly ruin. Pharaoh’s chief
butler and chief baker-men of rank and position in the Court--may have been
both innocent. Or
one may have been innocent
and one guilty. Yet both are
committed to the same prison. Is not this a mystery?
3. That human destiny is revealed in dreams is a mystery. If one
cannot
with the most wakeful sagacity
foresee clearly his earthly fortune and
destiny
it is a strange thing that it can be indicated in a dream. Yet God has
sometimes revealed to men coming events in their dreams.
II. THE MYSTERIES
OF LIFE REQUIRE AN INTERPRETER.
1. The office of interpreter is useful to mankind. That is a narrow
and erroneous view of human life that regards mechanical labour as alone
profitable. The man who examines into the forces and movements of the human
soul is as great a benefactor of his race as he who searches into the arcana of
material nature. The interpreter of life’s mysteries fulfils a noble task.
2. The power to interpret comes from large personal experience.
Joseph was well aware that his course of life had been wholly shaped by his
dreams.
3. The interpreter must be a man full of sympathy. Joseph’s manifold
sufferings had developed in him intense sympathy with the unfortunate.
III. THE
REVELATIONS OF THE INTERPRETER WILL BE BOTH PLEASANT AND PAINFUL.
1. The true interpreter must be the ally of truth. He has no
personal end to serve. Because Jesus was essentially the truth
therefore He
was the teacher
the interpreter
the wonder-worker
the life.
2. It is a joy to bring glad tidings. Nevertheless
he will rejoice
in the butler’s joy: it will be a delight to turn sadness into song in
another’s heart.
3. The interpreter may be commissioned to carry sorrowful news. To
do a man good service is a greater kindness than to give him pleasure. Joseph
was the best earthly friend that chief baker ever had
though he announced
“in
three days thou wilt be hanged.” Joseph obtained for that man three precious
days of preparation for the great change. (J. Dickerson Davies
M. A.)
Joseph is again brought into connection with dreams
It is not surprising that three nights before Pharaoh’s birthday
these functionaries of the court should have recalled in sleep such scenes as
that day was wont to bring round
nor that they should vividly have seen the
parts they themselves used to play in the festival. Neither is it surprising
that they should have had very anxious thoughts regarding their own fate on a
day which was chosen for deciding the fate of political or courtly offenders.
But it is remarkable that they having dreamed these dreams Joseph should have
been found willing to interpret them. One desires some evidence of Joseph’s
attitude towards God during this period when God’s attitude towards him might
seem doubtful
and especially one would like to know what Joseph
by this time
thought of his juvenile dreams
and whether in the prison his face wore the
same beaming confidence in his own future which had smitten the hearts of his
brothers with impatient envy of the dreamer. We seek some evidence
and here we
find it. Joseph’s willingness to interpret the dreams of his fellow-prisoners
proves that he still believed in his own
that among his other qualities he had
this characteristic also of a steadfast and profound soul
that he “reverenced
as a man the dreams of his youth.” Had he not done so
and had he not yet hoped
that somehow God would bring truth out of them
he would surely have said:
“Don’t you believe in dreams; they will only get you into difficulties.” This
casual conversation
then
With his fellow-prisoners was for Joseph one of
those perilous moments when a man holds his fate in his hand
and yet does not
know that he is specially on trial
but has for his guidance and safe-conduct
through the hazard only the ordinary safeguards and lights by the aid of which
he is framing his daily life. A man cannot be forewarned of trial
if the trial
is to be a fair test of his habitual life. He must not be called to the lists
by the herald’s trumpet warning him to mind his seat and grasp his weapon; but
must be suddenly set upon if his habit of steadiness and balance is to be
tested
and the warrior-instinct to which the right weapon is ever at hand. As
Joseph
going the round of his morning duty and spreading what might stir the
appetite of these dainty courtiers
noted the gloom on their faces
had he not
been of a nature to take upon himself the sorrows of others
he might have been
glad to escape from their presence
fearful lost he should be infected by their
depression
or should become an object on which they might vent their
ill-humour. But he was girt with a healthy cheerfulness that could bear more
than his own burden; and his pondering of his own experience made him sensitive
to all that affected the destinies of other men. Thus Joseph
in becoming the
interpreter of the dreams of other men
became the fulfiller of his own. Had he
made light of the dreams of his fellow-prisoners because he had already made
light of his own
he would
for aught we can see
have died in the dungeon.
And
indeed
what hope is left for a man
and what deliverance is possible
when he makes light of his own most sacred experience
and doubts whether
after all
there was any Divine voice in that part of his life which once he
felt to be full of significance? (M. Dods
D. D.)
The vine in Egypt
In Egypt
wine was used for medicinal purposes; it was employed in
the offerings made to the deities; Osiris was popularly believed to be
identical with the Greek Bacchus
and was represented to have been the first
who found the vine and taught men its cultivation; wine was imported into Egypt
from Greece and Phoenicia; it formed a part of the daily rations allowed to the
soldiers of the king’s guard; it was not even interdicted to the priests
except
perhaps
to those of Heliopolis
though but a limited quantity was
permitted to them to ensure their constant efficiency for their sacred functions;
and wine was plentifully served at banquets and other social meetings to both
men and women; even if
as some believe
the frightful skeleton
usually
exhibited to the guests
with the words
“Eat and drink
for soon you will be
like this
” was a symbolical exhortation to temperance
it did not always
produce the desired effect; but it is much more probable that it was intended
to invite to a free and full enjoyment of the pleasures of the table
since
inexorable death will not fail to pay its unwelcome visit. The vine occurred in
Egypt in a great variety of species
of which that grown in the Thebaid was so
agreeable and light that it was
without injury
given to invalids; the wine of
Mareotis was most esteemed and plentiful
and possessed the advantage of
keeping to a great age; while that of Tenia was renowned for its richness and
aromatic fragrance. The vine flourishes in Egypt even in the water
like an
aquatic plant; it is
therefore
not injured by the inundations of the Nile
which
moreover
never commence
in Lower Egypt
before the middle of
August
when the vintage is
in most cases
almost entirely completed.
Vineyards
very tastefully arranged
were either combined with
or contiguous
to
orchards
furnished with tanks
and often with reservoirs
with
summer-houses
and reception-rooms
with avenues of trees and grass-plots
and
always with a building for the wine-press (Isaiah 5:1-2). “The vineswere trained on
trellis-work
supported by transverse rafters resting on pillars” which were
in many instances
gaily caloured
and divided the vineyard into numerous
avenues; many vines were allowed to grow as standing bushes
and
on account of
their lowness
required no support; while others were formed into a number of
beautiful bowers. At the season of the vintage
from the end of June
boys were
engaged to frighten away the birds by a sling or the sound of the voice; in
gathering the fruit
the precarious aid of trained monkeys was more curiously
than profitably employed; and after the conclusion of the vintage
kids were
allowed to browse upon the vines. The simplest mode of pressing the wine was by
putting the grapes into a bag
and turning the latter by two poles in contrary
directions
or
by some other contrivance based on the same principle
but more
remarkable is the foot-press; the workmen trod the grapes with naked feet
supporting themselves by ropes suspended from the roof. We possess several
beautiful representations of such wine-presses
remarkable for elaborateness
and tastefulness. After some other liquid was probably added to the juice
it
was clarified by sieving
and perhaps by the application of eggs. The dream of
the chief butler describes in rapid but comprehensive outlines the different
stages in the growth of the vine; how it produces buds and blossoms
forms
clusters
and matures ripe grapes
which the butler then presses into the
goblet (Genesis 40:10). This completeness seems
to be the principal object of the narrative; it may be that only in order to
shorten the whole process
and to compress it within the narrow frame of a
vision
the juice
after having just been pressed out with the hand
is stated
to have been placed before the king; whereas
in reality
it might have been
allowed to ferment the usual time
as it is represented in numerous frescoes;
but it is as probable that sometimes temperate persons (as it was later ordained
in the Koran) abstained from fermented wine on account of its more intoxicating
power
and that
at some period
the priests who regulated the king’s table
as
they controlled all his public and private affairs
prescribed to him the use
of the unfermented juice of the grape. (M. M. Kalisch
Ph. D.)
Think on me when it shall
be well with thee
Joseph’s plea for remembrance
The first bit of humanity we have seen in Joseph: human nature is
in this little plea. He would have been far too great a man for me if I had not
seen this little touch 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 had 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 aerial
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
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
and will give him 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 out of that
galling bondage. We shall see
in the course of our reading
whether God be not
mightier than all creatures
and cannot open a way to kingdoms and royalties
when we ourselves are striving only for some little
insignificant
and
unworthy blessing. (J. Parker
D. D.)
Lessons
1. Sad and seduced souls may be brought to open their troubles to
such as may truly answer them from God.
2. Things seen in dreams sent by God may signify matters of another
nature. So the vine
&c. (Genesis 40:10).
3. Actions are presented in some dreams by God to presage the like
really to come (Genesis 40:11).
4. God’s gift of interpretation of dreams is a sure oracle.
5. God alone determines the truth to every sign. Three branches
three days (Genesis 40:12).
6. Under symbols God may infallibly teach restitution
and
advancement to imprisoned creatures.
7. God’s prophets may declare that to others
which they cannot to
themselves for good.
8. Restitution of evil-doers to favour must carry orderly
ministration therein (Genesis 40:13).
9. God’s goodness to sufferers by His prophets
requireth good to
them. Remember me (Genesis 40:14).
10. It is not unbeseeming God’s prophets to desire their own good.
11. It is reasonable to desire to be known to them who can help them.
12. Liberty is desirable by saints in their restraints.
13. It is just for God’s innocents to complain of wrongs.
14. It is equal for God’s afflicted ones to plead their own
innocency.
15. It is fit for saints to desire freedom from dungeon calamities (Genesis 40:15). (G. Hughes
B. D.)
Joseph’s request
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
speak lies in the name of God. He professed to have his knowledge from above
and faithfully delivered to the two prisoners what he had received from the
Lord.
2. But there was another reason why Joseph declared plainly what he
had learned from God. He wished to have it known amongst the Egyptians that
interpretations belonged to the God of the Hebrews
and that he alone could
show things that were to come to pass. Joseph afterwards received the name of
Zaphnath-paaneah
the revealer of secrets; but it was his desire to have it
known that his God was the fountain of all his knowledge
and that confidence
in any other God
or in any other way of coming to the knowledge of futurity
but by revelation from Him was vanity and the work of error. (G. Lawson
D.
D.)
Lessons
1. God keeps time punctually in making good His word for good and
evil unto creatures.
2. Man’s day and God’s may meet together for fulfilling God’s will
revealed.
3. The birthday’s celebration is a heathenish practice and invention
(Genesis 40:20).
4. Such times worldly powers used to give out favours or frowns
to
kill and keep alive.
5. Where God hath spoken of restitution to liberty and honour
there
it is done (verse. 21).
6. Where God hath foretold of death and destruction
there it surely
comes to pass (Genesis 40:22).
7. Men restored to liberty and prosperity are apt to forget adverse
conditions.
8. Carnal men usually prove unthankful for and unmindful of good
done to them in misery.
9. God useth the forgetfulness of creatures to bring about His
gracious end to His saints.
10. Unkindnesses from creatures are but to make His saints learn more
patience toward God (Genesis 40:23). (G. Hughes
B. D.)
Infamous ingratitude
We all reprobate the conduct of the chief butler. His memory will
be held in detestation while the world lasts. The Word of God hath recorded his
infamy
that other men may be warned to show proper returns of gratitude to
their benefactors. We can indeed be under no apprehensions that the Book of God
will transmit our character to future ages. The chief butler felt as little
fear of that perpetual dishonour to which his memory was to be subjected by a
book that should be read to the end of the world. But do we not know that there
is another book of God
which contains the records of every individual’s
life--a book which shall be opened before the assembled world? What confusion
will then cover the faces of those who are found to have been insensible to the
favours done them
either by their fellow-men or by their Maker! The unthankful
and the unholy are kindred characters (2 Timothy 3:1-17.). Those who are
unthankful to benefactors of their own race are likewise unthankful to their
Maker and Preserver. If they were duly sensible of the blessings conferred upon
them by God
they would not be ungrateful to those whom He is pleased to employ
as the instruments of His benefactions. If all men abhor those who return not
good for good
when it is in the power of their hands to do it; if they are
justly accounted no better than publicans or heathens
who love only them who
love themselves
how black is our ingratitude if we are not penetrated with
grateful love to Him
who not only pitied us in our low estate
but wrought
redemption for us by a life of sorrow
and by an accursed death? (G. Lawson
D. D.)
Verse 20
The third day
which was Pharaoh’s 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.)
──《The Biblical Illustrator》