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Genesis 40:1-23 King James Version with Strong's Concordance (STRONG)

1 And it came to pass after H310 these things, H1697 that the butler H8248 of the king H4428 of Egypt H4714 and his baker H644 had offended H2398 their lord H113 the king H4428 of Egypt. H4714

2 And Pharaoh H6547 was wroth H7107 against H5921 two H8147 of his officers, H5631 against the chief H8269 of the butlers, H8248 and against the chief H8269 of the bakers. H644

3 And he put H5414 them in ward H4929 in the house H1004 of the captain H8269 of the guard, H2876 into the prison, H1004 H5470 the place H4725 where Joseph H3130 was bound. H631

4 And the captain H8269 of the guard H2876 charged H6485 Joseph H3130 with them, and he served H8334 them: and they continued a season H3117 in ward. H4929

5 And they dreamed H2492 a dream H2472 both of them, H8147 each man H376 his dream H2472 in one H259 night, H3915 each man H376 according to the interpretation H6623 of his dream, H2472 the butler H8248 and the baker H644 of the king H4428 of Egypt, H4714 which were bound H631 in the prison. H1004 H5470

6 And Joseph H3130 came in H935 unto them in the morning, H1242 and looked H7200 upon them, and, behold, they were sad. H2196

7 And he asked H7592 Pharaoh's H6547 officers H5631 that were with him in the ward H4929 of his lord's H113 house, H1004 saying, H559 Wherefore look H6440 ye so sadly H7451 to day? H3117

8 And they said H559 unto him, We have dreamed H2492 a dream, H2472 and there is no interpreter H6622 of it. And Joseph H3130 said H559 unto them, Do not interpretations H6623 belong to God? H430 tell me H5608 them, I pray you.

9 And the chief H8269 butler H8248 told H5608 his dream H2472 to Joseph, H3130 and said H559 to him, In my dream, H2472 behold, a vine H1612 was before me; H6440

10 And in the vine H1612 were three H7969 branches: H8299 and it was as though it budded, H6524 and her blossoms H5322 shot forth; H5927 and the clusters H811 thereof brought forth ripe H1310 grapes: H6025

11 And Pharaoh's H6547 cup H3563 was in my hand: H3027 and I took H3947 the grapes, H6025 and pressed H7818 them into Pharaoh's H6547 cup, H3563 and I gave H5414 the cup H3563 into Pharaoh's H6547 hand. H3709

12 And Joseph H3130 said H559 unto him, This is the interpretation H6623 of it: The three H7969 branches H8299 are three H7969 days: H3117

13 Yet H5750 within three H7969 days H3117 shall Pharaoh H6547 lift up H5375 thine head, H7218 and restore H7725 thee unto thy place: H3653 and thou shalt deliver H5414 Pharaoh's H6547 cup H3563 into his hand, H3027 after the former H7223 manner H4941 when thou wast his butler. H8248

14 But think H2142 on me when it shall be well H3190 with thee, and shew H6213 kindness, H2617 I pray thee, unto me, and make mention H2142 of me unto Pharaoh, H6547 and bring me H3318 out of this house: H1004

15 For indeed I was stolen away H1589 out of the land H776 of the Hebrews: H5680 and here also have I done H6213 nothing H3972 that they should put H7760 me into the dungeon. H953

16 When the chief H8269 baker H644 saw H7200 that the interpretation H6622 was good, H2896 he said H559 unto Joseph, H3130 I also H637 was in my dream, H2472 and, behold, I had three H7969 white H2751 baskets H5536 on my head: H7218

17 And in the uppermost H5945 basket H5536 there was of all manner H3978 of bakemeats H4639 H644 for Pharaoh; H6547 and the birds H5775 did eat H398 them out of the basket H5536 upon H5921 my head. H7218

18 And Joseph H3130 answered H6030 and said, H559 This is the interpretation H6623 thereof: The three H7969 baskets H5536 are three H7969 days: H3117

19 Yet within three H7969 days H3117 shall Pharaoh H6547 lift up H5375 thy head H7218 from off thee, and shall hang H8518 thee on a tree; H6086 and the birds H5775 shall eat H398 thy flesh H1320 from off thee.

20 And it came to pass the third H7992 day, H3117 which was Pharaoh's H6547 birthday, H3117 H3205 that he made H6213 a feast H4960 unto all his servants: H5650 and he lifted up H5375 the head H7218 of the chief H8269 butler H8248 and of the chief H8269 baker H644 among H8432 his servants. H5650

21 And he restored H7725 the chief H8269 butler H8248 unto his butlership H4945 again; H7725 and he gave H5414 the cup H3563 into Pharaoh's H6547 hand: H3709

22 But he hanged H8518 the chief H8269 baker: H644 as Joseph H3130 had interpreted H6622 to them.

23 Yet did not the chief H8269 butler H8248 remember H2142 Joseph, H3130 but forgat H7911 him.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Genesis 40

Commentary on Genesis 40 Matthew Henry Commentary


Chapter 40

In this chapter things are working, though slowly, towards Joseph's advancement.

  • I. Two of Pharaoh's servants are committed to prison, and there to Joseph's care, and so become witnesses of his extraordinary conduct (v. 1-4).
  • II. They dreamed each of them a dream, which Joseph interpreted (v. 5-19), and the event verified the interpretation (v. 20-22), and so they became witnesses of his extraordinary skill.
  • III. Joseph recommends his case to one of them, whose preferment he foresaw (v. 14, 15), but in vain (v. 23).

Gen 40:1-4

We should not have had this story of Pharaoh's butler and baker recorded in scripture if it had not been serviceable to Joseph's preferment. The world stands for the sake of the church, and is governed for its good. Observe,

  • 1. Two of the great officers of Pharaoh's court, having offended the king, are committed to prison. Note, High places are slippery places; nothing more uncertain than the favour of princes. Those that make God's favour their happiness, and his service their business, will find him a better Master than Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are concerning the offence of these servants of Pharaoh; some make it no less than an attempt to take away his life, others no more than the casual lighting of a fly into his cup and a little sand into his bread. Whatever it was, Providence by this means brought them into the prison where Joseph was.
  • 2. The captain of the guard himself, who was Potiphar, charged Joseph with them (v. 4), which intimates that he began now to be reconciled to him, and perhaps to be convinced of his innocence, though he durst not release him for fear of disobliging his wife. John Baptist must lose his head, to please Herodias.

Gen 40:5-19

Observe,

  • I. The special providence of God, which filled the heads of these two prisoners with unusual dreams, such as made extraordinary impressions upon them, and carried with them evidences of a divine origin, both in one night. Note, God has immediate access to the spirits of men, which he can make serviceable to his own purposes whenever he pleases, quite beyond the intention of those concerned. To him all hearts are open, and anciently he spoke not only to his own people, but to others, in dreams, Job 33:15. Things to come were thus foretold, but very obscurely.
  • II. The impression which was made upon these prisoners by their dreams (v. 6): They were sad. It was not the prison that made them sad (they were pretty well used to that, and perhaps lived jovially there), but the dream. Note, 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 troubles, and will not yield to them, yet God can find out a way to punish; he can take off their wheels, by wounding their spirits, and laying loads upon them.
  • III. Joseph's great tenderness and compassion towards them. He enquired with concern, Wherefore look you so sadly to-day? v. 7. Joseph was their keeper, and in that office he was mild. Note, It becomes us to take cognizance of the sorrows even of those that are under our check. Joseph was their companion in tribulation, he was now a prisoner with them, and had been a dreamer too. Note, Communion in sufferings helps to work compassion towards those that do suffer. Let us learn hence,
    • 1. To concern ourselves in the sorrows and troubles of others, and to enquire into the reason of the sadness of our brethren's countenances; we should be often considering the tears of the oppressed, Eccl. 4:1. It is some relief to those that are in trouble to be taken notice of.
    • 2. To enquire into the causes of our own sorrow, "Wherefore do I look so sadly? Is there a reason? Is it a good reason? Is there not a reason for comfort sufficient to balance it, whatever it is? Why art thou cast down, O my soul?'
  • IV. The dreams themselves, and the interpretation of them. That which troubled these prisoners was that being confined they could not have recourse to the diviners of Egypt who pretended to interpret dreams: There is no interpreter here in the prison, v. 8. Note, There are interpreters which those that are in prison and sorrow should wish to have with them, to instruct them in the meaning and design of Providence (Elihu alludes to such, when he says, If there be an interpreter, one among a thousand, to show unto man his uprightness, Job 33:23, 24), interpreters to guide their consciences, not to satisfy their curiosity. Joseph hereupon directed them which way to look: Do not interpretations belong to God? He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. Note, It is God's prerogative to foretel things to come, Isa. 46:10. He must therefore have the praise of all the gifts of foresight which men have, ordinary or extraordinary. Joseph premises a caveat against his own praise, and is careful to transmit the glory to God, as Daniel, ch. 2:30. Joseph suggests, "If interpretations belong to God, he is a free agent, and may communicate the power to whom he pleases, and therefore tell me your dreams.' Now,
    • 1. The chief butler's dream was a happy presage of his enlargement, and re-advancement, within three days; and so Joseph explained it to him, v. 12, 13. Probably it had been usual with him to press the full-ripe grapes immediately into Pharaoh's cup, the simplicity of that age not being acquainted with the modern arts of making the wine fine. Observe, Joseph foretold the chief butler's deliverance, but he did not foresee his own. He had long before dreamt of his own honour, and the obeisance which his brethren should do to him, with the remembrance of which he must now support himself, without any new or fresh discoveries. The visions that are for the comfort of God's saints are for a great while to come, and relate to things that are very far off, while the foresights of others, like this recorded there, look but three days before them.
    • 2. The chief baker's dream portended his ignominious death, v. 18, 19. The happy interpretation of the other's dream encouraged him to relate his. Thus hypocrites, when they hear good things promised to good Christians, would put in for a share, though they have no part nor lot in the matter. It was not Joseph's fault that he brought him no better tidings. Ministers are but interpreters, they cannot make the thing otherwise than it is; if therefore they deal faithfully, and their message prove unpleasing, it is not their fault. Bad dreams cannot expect a good interpretation.
  • V. The improvement Joseph made of this opportunity to get a friend at court, v. 14, 15. He modestly bespoke the favour of the chief butler, whose preferment he foretold: But think of 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 for being desirous of liberty. See here,
    • 1. What a modest representation he makes of his own case, v. 15. He does not reflect upon his brethren that sold him; he only says, I was stolen out of the land of the Hebrews, that is, unjustly sent thence, no matter where the fault was. Nor does he reflect on the wrong done him in this imprisonment by his mistress that was his prosecutrix, 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. Note, 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 be fond of upbraiding others with their guilt.
    • 2. What a modest request he makes to the chief butler: "Only, think of me. Pray do me a kindness, if it lie in your way.' And his particular petition is, Bring me out of this house. He does not say, "Bring me into Pharaoh's house, get me a place at court.' No, he begs for enlargement, not preferment. Note, Providence sometimes designs the greatest honours for those that least covet or expect them.

Gen 40:20-23

Here is,

  • 1. The verifying of Joseph's interpretation of the dreams, on the very day prefixed. The chief butler and baker were both advanced, one to his office, the other to the gallows, and both at the three days' end. Note, Very great changes, both for the better and for the worse, often happen in a very little time, so sudden are the revolutions of the wheel of nature. The occasion of giving judgement severally upon their case was the solemnizing of Pharaoh's birth-day, on which, all his servants being obliged by custom to attend him, these two came to be enquired after, and the cause of their commitment looked into. The solemnizing of the birth-day of princes has been an ancient piece of respect done them; and if it be not abused, as Jeroboam's was (Hos. 7:5), and Herod's (Mk. 6:21), is a usage innocent enough: and we may all profitably take notice of our birth-days, with thankfulness for the mercies of our birth, sorrow for the sinfulness of it, and an expectation of the day of our death as better than the day of our birth. On Pharaoh's birth-day he lifted up the head of these two prisoners, that is, arraigned and tried them (when Naboth was tried he was set on high among the people, 1 Ki. 21:9), and he restored the chief butler, and hanged the chief baker. If the butler was innocent and the baker guilty, we must own the equity of Providence in clearing up the innocency of the innocent, and making the sin of the guilty to find him out. If both were either equally innocent or equally guilty, it is an instance of the arbitrariness of such great princes as pride themselves in that power which Nebuchadnezzar set up for (Dan. 5:19, whom he would he slew, and whom he would he kept alive), forgetting that there is a higher than they, to whom they are accountable.
  • 2. The disappointing of Joseph's expectation from the chief butler: He remembered not Joseph, but forgot him, v. 23.
    • (1.) See here an instance of base ingratitude; Joseph had deserved well at his hands, had ministered to him, sympathized with him, helped him to a favourable interpretation of his dream, had recommended himself to him as an extraordinary person upon all accounts; and yet he forgot him. We must not think it strange if in this world we have hatred shown us for our love, and slights for our respects.
    • (2.) See how apt those that are themselves at ease are to forget others in distress. Perhaps it is in allusion to this story that the prophet speaks of those that drink wine in bowls, and are not grieved for the affliction of Joseph, Amos 6:6. Let us learn hence to cease from man. Joseph perhaps depended too much upon his interest in the chief butler, and promised himself too much from him; he learned by his disappointment to trust in God only. We cannot expect too little from man nor too much from God.

Some observe the resemblance between Joseph and Christ in this story. Joseph's fellow-sufferers were like the two thieves that were crucified with Christ-the one saved, the other condemned. (It is Dr. Lightfoot's remark, from Mr. Broughton.) One of these, when Joseph said to him, Remember me when it shall be well with thee, forget him; but one of those, when he said to Christ, Remember me when thou comest into thy kingdom, was not forgotten. We justly blame the chief butler's ingratitude to Joseph, yet we conduct ourselves much more disingenuously towards the Lord Jesus. Joseph had but foretold the chief butler's enlargement, but Christ wrought out ours, mediated with the King of kings for us; yet we forget him, though often reminded of him, though we have promised never to forget him: thus ill do we requite him, like foolish people and unwise.