Genesis · Chapter 40

V. 1. 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 1. The butler] hqvm mashkeh, the same as [Arabic] saky among the Arabians and Persians, and signifying a cup-bearer. Baker] hpa opheh; rather cook, confectioner, or the like. Had offended] They had probably been accused of attempting to take away the king’s life, one by poisoning his drink, the other by poisoning his bread or confectionaries.

Verses 1-3. 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. Where Joseph was bound — That is, was a prisoner, as the word rwsa is used, Isaiah 22:3; or had been bound, Psalm 105:18. For being now made governor of the prisoners, he was doubtless made free from his bonds.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

Verses 1-3. 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. Where Joseph was bound — That is, was a prisoner, as the word rwsa is used, Isaiah 22:3; or had been bound, Psalm 105:18. For being now made governor of the prisoners, he was doubtless made free from his bonds.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

Verse 3. Where Joseph was bound.] The place in which Joseph was now confined; this is what is implied in being bound; for, without doubt, he had his personal liberty. As the butler and. the baker were state criminals they were put in the same prison with Joseph, which we learn from the preceding chapter, Genesis 39:20, was the king’s prison. All the officers in the employment of the ancient kings of Egypt were, according to Diodorus Siculus, taken from the most illustrious families of the priesthood in the country; no slave or common person being ever permitted to serve in the presence of the king. As these persons, therefore, were of the most noble families, it is natural to expect they would be put, when accused, into the state prison.

Verses 1-3. 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. Where Joseph was bound — That is, was a prisoner, as the word rwsa is used, Isaiah 22:3; or had been bound, Psalm 105:18. For being now made governor of the prisoners, he was doubtless made free from his bonds.

3. Captain of the guard — Or, chief of the executioners, whose dwelling was within a part of the prison.

V. 4. The captain of the guard, which was Potiphar, charged Joseph with them-Which intimates that he began now to be reconciled to him.

Verse 4. They continued a season] ימים yamim, literally days; how long we cannot tell. But many suppose the word signifies a complete year; and as Pharaoh called them to an account on his birthday, Genesis 40:20, Calmet supposes they had offended on the preceding birthday, and thus had been one whole year in prison.

Verses 4, 5. The captain of the guard — Namely, Potiphar, Genesis 37:36, who, probably being informed by his under-keeper of Joseph’s great care and faithfulness, began to have a better opinion of him, although for his own quiet and his wife’s reputation, he left him still in prison. According to the interpretation of his dream — By Joseph. The dream and the interpretation answered each other.

Verse 4. Captain of the guard; that is, Potiphar who had a controul over the gaoler. It would seem, by enlarging Joseph’s liberty in prison, that he now believed his asseverations of innocence: and in that case, he ought to have enlarged him. But oh what it costs a man to say before the public, I have erred, I have sinned, I have been dishonoured in my tenderest interests: sooner than do this, Potiphar chose to employ Joseph as an under gaoler.

4. Charged Joseph with them — Being royal officers, it would be natural to charge a Hebrew slave to serve them, though he had charge of all the prison. Genesis 39:22.

Verse 5. Each man according to the interpretation] Not like dreams in general, the disordered workings of the mind, the consequence of disease or repletion; these were dreams that had an interpretation, that is, that were prophetic.

Verses 4, 5. The captain of the guard — Namely, Potiphar, Genesis 37:36, who, probably being informed by his under-keeper of Joseph’s great care and faithfulness, began to have a better opinion of him, although for his own quiet and his wife’s reputation, he left him still in prison. According to the interpretation of his dream — By Joseph. The dream and the interpretation answered each other.

5. Each man… according to the interpretation — That is, each man’s dream, as the sequel shows, corresponded with its particular significance.

V. 6. 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 6. They were sad.] They concluded that their dreams portended something of great importance, but they could not tell what.

Verse 6. 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.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

V. 8. 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 8. There is no interpreter] They either had access to none, or those to whom they applied could give them no consistent, satisfactory meaning. Do not interpretations belong to God?] God alone, the Supreme Being, knows what is in futurity; and if he have sent a significant dream, he alone can give the solution.

Verse 8. 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.

Ver. 8. We have dreamed a dream. Though all persons using divinations were utterly prohibited among the Jews; (Deuteronomy 18.) yet judicious men have noted impressive dreams. Hippocrates and Galen have written on the subject. Few will doubt but certain persons have been warned of impending danger by dreams. Infidelity indeed has said, “These things may be true; meanwhile they are not true.” In this case, every man must be allowed to judge for himself; and yet it is desirable that all persons should be cautioned against the weakness of superstition, as knowing that we are all under the immediate care of a superintending providence. The scriptures fully admit that many dreams are induced on the mind by a superior influence. See note on Genesis 41:1.

8. Do not interpretations belong to God — He who had been visited with prophetic dreams in childhood, (Genesis 37:5, 9,) believed that God alone could interpret them. Comp. Genesis 41:16, 25, 32. In his imprisonment and loneliness he might well have despaired of any fulfilling of his own dreams, but he trusts in God.

9. Behold, a vine — Notably the butler dreams of vines, and the baker of the food (verse 17) he was wont to prepare for the king. “Herodotus denies the existence of vines in ancient Egypt, and says that the Egyptian wine was made of barley. Genesis 2:77. Yet Herodotus himself, (ii, 42, 48:144,) and Diodorus, (i, 11,) identify Osiris with the Greek Bacchus, the discoverer of the vine, and Diodorus (i, 15) expressly ascribes to Osiris the first cultivation of the vine. But it now appears from the monuments, that both the cultivation of grapes and the art of making wine were well known in Egypt from the time of the Pyramids.” — Speaker’s Commentary.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

Verse 11. And I took the grapes and pressed them into Pharaoh’s cup] From this we find that wine anciently was the mere expressed juice of the grape, without fermentation. The saky, or cup-bearer, took the bunch, pressed the juice into the cup, and instantly delivered it into the hands of his master. This was anciently the יינ yain of the Hebrews, the oinov of the Greeks, and the mustum of the ancient Latins.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

Verse 12. The three branches are three days] That is, The three branches signify three days; so, this IS my body, that is, this bread signifies or represents my body; this cup IS my blood, REPRESENTS my blood; a form of speech frequently used in the sacred writings, for the Hebrew has no proper word by which our terms signifies, represents, &c., are expressed; therefore it says such a thing IS, for represents, points out, &c. And because several of our ancestors would understand such words in their true, genuine, critical, and sole meaning, Queen Mary, Bishops Gardiner, Bonner, and the rest of that demoniacal crew, reduced them to ashes in Smithfield and elsewhere!

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

Verse 13. Lift up thy head — Raise thee from thy state of dejection and sorrow, and advance thee to thy former dignity; for in this sense, the same phrase is used, 2 Kings 25:27, and Psalm 110:7. The expression, however, may be rendered, shall reckon thy head, that is, thy name or person, namely, among his servants, which interpretation seems to agree better with the verse where the same phrase is used also of the chief baker who was hanged. It is supposed to refer to a custom which the kings of Egypt, and probably other governors observed, of having the names of all their servants called over on their birthdays, and at other set times; when such as were judged to be guilty of great crimes were struck off the list and punished, and the less guilty were pardoned, and if they had been imprisoned, were released and restored to their former trusts and offices.

Ver. 13. Lift up thine head. Tremellius, on this passage, has a curious note. The Jews, he says, kept account of the servants by pegs put into a board full of holes, which they removed according to their services and duties. These pegs they called heads. Hence Pharaoh would take up his head to read it, and restore him to his place.

13. Lift up thine head — Lift it up from its present degradation in prison and in sadness. Comp. verse 19, note.

V. 14. 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 14. Make mention of me unto Pharaoh] One would have supposed that the very circumstance of his restoration, according to the prediction of Joseph, would have almost necessarily prevented him from forgetting so extraordinary a person. But what have mere courtiers to do either with gratitude or kindness?

Verses 14, 15. Think on me — Though the respect paid to Joseph made the prison as easy to him as a prison could be, yet none can blame him for being desirous of liberty. See what a modest representation he makes of his own case. He doth not reflect upon his brethren that sold him, he 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 prosecutor, and his master, that was his judge, but mildly avers his own innocence. Here have I done nothing, that they should put me into the dungeon — 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.

14. Think on me — Here we note how Joseph longs for liberty.

Verse 15. For indeed I was stolen] ytbng bng gunnob gunnobti, stolen, I have been stolen-most assuredly I was stolen; and here also have I done nothing. These were simple assertions, into the proof of which he was ready to enter if called on.

Verses 14, 15. Think on me — Though the respect paid to Joseph made the prison as easy to him as a prison could be, yet none can blame him for being desirous of liberty. See what a modest representation he makes of his own case. He doth not reflect upon his brethren that sold him, he 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 prosecutor, and his master, that was his judge, but mildly avers his own innocence. Here have I done nothing, that they should put me into the dungeon — 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.

Ver. 15. I was stolen. What an appeal in this verse of suffering innocence to the feelings of humanity: but he brings no complaints either against God or man.

15. I was stolen away — Hebrews, for stolen, stolen was I. Joseph nowhere tells the manner of his being taken away from his home and kindred; he does not accuse his brethren, notwithstanding all their guilt. Land of the Hebrews — At that date probably the land of Canaan was so called among Egyptians, and Jacob’s family then looked upon it as peculiarly their own. Comp. Genesis 35:12.

16. Three white baskets — Rather, three baskets of white bread. On my head — The monuments illustrate this method of carrying baskets in ancient Egypt.

17. Bakemeats — Hebrews, food of Pharaoh, the work of a baker. Thus his dream, like the butler’s, ran into the imagery with which he was most familiar. Birds did eat — Herein was what might be called “the bad sign” in the dream. The butler himself took the grapes which he saw in his dream, (verse 11,) but the birds eat of the bread on the head of the baker — sign that they should eat his flesh. Ver. 19.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

Verse 19. Lift up thy head from off thee] Thus we find that beheading, hanging, and gibbeting, were modes of punishment among the ancient Egyptians; but the criminal was beheaded before he was hanged, and then either hanged on hooks, or by the hands. See Lamentations 5:12.

Ver. 19. Hang thee on a tree. This was a hard truth to tell a fellow prisoner; but ministers must do their duty, and declare the whole counsel of God. Whether the alarming dreams of unregenerate men proceed from terrors of conscience, or from the convincing operations of the Holy Spirit, we should press them to hearken to the warning voice, which calls them to repentance and reformation of life.

19. Lift up thy head from off thee — A peculiar play on words; but the addition, from off thee, gives the sense as distinguished from that in verse

13. The victim was first beheaded, and afterwards hung, or impaled.

V. 20. 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.

Verse 20. Pharaoh’s birthday] The distinguishing a birthday by a feast appears from this place to have been a very ancient custom. It probably had its origin from a correct notion of the immortality of the soul, as the commencement of life must appear of great consequence to that person who believed he was to live for ever. St. Matthew (Matthew 14:6) mentions Herod’s keeping his birthday; and examples of this kind are frequent to the present time in most nations.

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

Verse 20. He lifted up the head — Of these servants; took an account of them, examined their cases, and, either according to the merit of their cause, or through caprice, disposed of them as is here mentioned.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

Verse 21. Calmet has observed, that, as Joseph was a type of Christ, so these two officers of Pharaoh point out the two thieves between whom he was crucified; our Lord pardoning the one and condemning the other, as Joseph predicted the butler’s restoration to his office, and the baker’s execution.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.

Verse 23. Yet did not the chief butler remember Joseph] Had he mentioned the circumstance to Pharaoh, there is no doubt that Joseph’s case would have been examined into, and he would in consequence have been restored to his liberty; but, owing to the ingratitude of the chief butler, he was left two years longer in prison,

MANY commentators have seen in every circumstance in the history of Joseph a parallel between him and our blessed Lord. So, “Joseph in prison represents Christ in the custody of the Jews; the chief butler and the chief baker represent the two thieves which were crucified with our Lord; and as one thief was pardoned, and the other left to perish, so the chief butler was restored to his office, and the chief baker hanged.” I believe GOD never designed such parallels; and I am astonished to find comparatively grave and judicious men trifling in this way, and forcing the features of truth into the most distorted anamorphosis, so that even her friends blush to acknowledge her. This is not a light matter; we should beware how we attribute designs to God that he never had, and employ the Holy Spirit in forming trifling and unimportant similitudes. Of plain, direct truth we shall find as much in the sacred writings as we can receive and comprehend; let us not therefore hew out unto ourselves broken cisterns that can hold no water. Interpretations of this kind only tend to render the sacred writings uncertain; to expose to ridicule all the solemn types and figures which it really contains; and to furnish pretexts to infidels and irreligious people to scoff at all spirituality, and lead them to reject the word of GOD entirely, as incapable of being interpreted on any fixed or rational plan. The mischief done by this system is really incalculable. See the observations on Clarke’s notes “Genesis 37:36”.

GENESIS

Verse 23. But forgat him — Being again possessed of the emoluments of his office, and enjoying the pleasures of the court, the kindness which Joseph had shown him in interpreting his dreams, as well as all the instruction and advice he had received from him respecting the true God and religion, vanished from his recollection: a specimen this of the friendship of the world, and a true sample of the disappointment which they will meet with who rely on it!

DREAMS OF THE BUTLER AND OF THE BAKER, 1-23.

While the narrative of this chapter contains little that needs explanation, the reader should note the following: 1) The manifold service and attendance of an Oriental despot. 2) His many fears, suspicions, and dangers. 3) The insecurity of the lives of his subjects, liable at any moment to be cut off in a fit of anger or caprice. 4) The occasional impressiveness and significance of dreams. 5) The righteous useful in prison. 6) Culpable forgetfulness of kindness.

1. After these things — After Joseph had been imprisoned, and had found favour with the keeper. The butler — Or, cup-bearer. He was the officer who had charge of the king’s wines; and so important was this office that the chief or prince of the butlers (verse 2) found it necessary to employ the services of many others in this business. How the butler and baker offended we are not told; the Targum of Jonathan says “they had taken counsel to throw the poison of death into his food and into his drink, to kill their master.” These officers would be especially subject to such suspicions.