The captain of the guard charged Joseph with them, and he served them. Genesis 40 Light upon Joseph's destiny T. H. Leale. 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" (ver. 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 (vers. 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.(2) By his uprightness. He was firm and faithful, even when he had to tell unpleasant truths (vers. 18-19). Such are the qualities required in a true ruler of men ( 2 Samuel 23:3-4 ). 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 W. M. Taylor, D. D. 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 R. Wardlaw. 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 J. S. Van Dyke. 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 G. Lawson, D. D. 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 J. C. Gray. 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 Proverbs 16:21 . The prisoner becomes a keeper (so many of the captive Jews, as Daniel, 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 G. Hughes, B. D. 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 (ver. 1). 5. Kings, offended, are apt to swell in wrath and displeasure. 6. Greatest wrath of kings is apt to rise against officers (ver. 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 (ver. 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 (ver. 4). ( G. Hughes, B. D. ) They dreamed a dream. Genesis 40:5 The wise interpreter W. S. Smith, B. D. 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 C. Geikie, D. D. 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 W. M. Taylor, D. D. 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 C. A. Goodhart, M. A. 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 F. C. Woodhouse, M. A. 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 J. Dickerson Davies, M. A. 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 M. Dods, D. D. 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 M. M. Kalisch, Ph. D. 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 t

Benson Commentary Genesis 40:1 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. Genesis 40:1-3 . 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 ???? 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. Genesis 40:2 And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. Genesis 40:3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound. Genesis 40:4 And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward. Genesis 40:4-5 . 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. Genesis 40:5 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison. Genesis 40:6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. Genesis 40:6 . 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. Genesis 40:7 And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day? Genesis 40:8 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. Genesis 40:8 . 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. Genesis 40:9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me; Genesis 40:10 And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes: Genesis 40:11 And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand. Genesis 40:12 And Joseph said unto him, This is the interpretation of it: The three branches are three days: Genesis 40:13 Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler. Genesis 40:13 . 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 <19B007> 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. Genesis 40:14 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: Genesis 40:14-15 . 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. Genesis 40:15 For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon. Genesis 40:16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head: Genesis 40:17 And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head. Genesis 40:18 And Joseph answered and said, This is the interpretation thereof: The three baskets are three days: Genesis 40:19 Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee. Genesis 40:20 And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants. Genesis 40:20 . He lifted up the head — Of these servants; took an account of them, examined their cases, and, either according to the merit of their cause, or through caprice, disposed of them as is here mentioned. Genesis 40:21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand: Genesis 40:21 . 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. Genesis 40:22 But he hanged the chief baker: as Joseph had interpreted to them. Genesis 40:23 Yet did not the chief butler remember Joseph, but forgat him. Genesis 40:23 . 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! Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Genesis 40:1 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. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.