Genesis 39:13–40:11

Here is, 1. Joseph wronged by his master. He believed the accusation, and either Joseph durst not make his defence by telling the truth, as it would reflect too much upon his mistress, or his master would not hear it, or would not believe it, and there is no remedy, he is condemned to perpetual imprisonment, Gen 39:19, Gen 39:20. God restrained his wrath, else he had put him to death; and that wrath which imprisoned him God made to turn to his praise, in order to which Providence so disposed that he should be shut up among the king's prisoners, the state-prisoners. Potiphar, it is likely, chose that prison because it was the worst; for there the iron entered into the soul (Psa 105:18), but God designed to pave the way to his enlargement. He was committed to the king's prison, that he might thence be preferred to the king's person. Note, Many an action of false imprisonment will, in the great day, be found to lie against the enemies and persecutors of God's people. Our Lord Jesus, like Joseph here, was bound, and numbered with the transgressors. 2. Joseph owned and righted by his God, who is, and will be, the just and powerful patron of oppressed innocence. Joseph was at a distance from all his friends and relations, had not them with him to comfort him, or to minister to him, or to mediate for him; but the Lord was with Joseph, and showed him mercy, Gen 39:21. Note, (1.) God despises not his prisoners, Psa 69:33. No gates nor bars can shut out his gracious presence from his people; for he has promised that he will never leave them. (2.) Those that have a good conscience in a prison have a good God there. Integrity and uprightness qualify us for the divine favour, wherever we are. Joseph is not long a prisoner before he becomes a little ruler even in the prison, which is to be attributed, under God, [1.] To the keeper's favour. God gave him favour in the sight of the keeper of the prison. Note, God can raise up friends for his people even where they little expect to find them, and can make them to be pitied even of those that carry them captive, Psa 106:46. [2.] To Joseph's fitness for business. The keeper saw that God was with him, and that every thing prospered under his hand; and therefore entrusted him with the management of the affairs of the prison, Gen 39:22, Gen 39:23. Note, Wisdom and virtue will shine in the narrowest spheres. A good man will do good wherever he is, and will be a blessing even in bonds and banishment; for the Spirit of the Lord is not bound nor banished, witness St. Paul, Phi 1:12, Phi 1:13.

And put him into the prison. Though Moses does not state with what degree of severity Joseph was afflicted at the beginning of his imprisonment, yet we readily gather that he was not allowed any liberty, but was thrust into some obscure dungeon. The authority of Potiphar was paramount; he had the keeper of the prison under his power, and at his disposal. What clemency could be hoped for from a man who was jealous and carried away with the vehemence of his anger? There is no doubt that what is related of Joseph in Psalm 105:18, "His feet were made fast in fetters, and the iron entered into his soul," had been handed down by tradition from the fathers. What a reward of innocence! For, according to the flesh, he might ascribe whatever he was suffering to his integrity. Truly, in this temptation he must have mourned in great perplexity and anxiety before God. And though Moses does not record his prayers, yet, since it is certain that he was not crushed beneath the cross, and did not murmur against it, it is also probable that he was reposing on the hope of Divine help. And to flee unto God is the only stay which will support us in our afflictions, the only armor which renders us invincible.

But the Lord was with Joseph. It appears, from the testimony of the Psalmist just cited, that Joseph's extreme sufferings were not immediately alleviated. The Lord purposely suffered him to be reduced to extremity, that he might bring him back as from the grave. We know that as the light of the sun is most clearly seen when we are looking from a dark place; so, in the darkness of our miseries, the grace of God shines more brightly when, beyond expectation, he succors us. Moreover, Moses says, the Lord was with Joseph, because he extended this grace or mercy towards him; whence we may learn, that God, even when he delivers us from unjust violence, or when he assists us in a good cause, is yet induced to do so by his own goodness. For since we are unworthy that he should grant us his help, the cause of its communication must be in himself; seeing that he is merciful. Certainly if merits, which should lay God under obligation, are to be sought for in men, they would have been found in Joseph; yet Moses declares that he was assisted by the gratuitous favor of God. This, however, is no obstacle to his leaving received the reward of his piety, which is perfectly consistent with the gratuitous kindness of God. The manner of exercising this kindness is also added; namely, that the Lord gave him favor with the keeper of the prison. There is, indeed, no doubt that Joseph was acceptable to the keeper for many reasons: for even virtue conciliates favor to itself; and Moses has before shown that the holy man was amiable in many ways; but because it often happens that the children of God are treated with as great inhumanity as if they were the worst of all men, Moses expressly states that the keeper of the prison, at length, became humane; because his mind, which was not spontaneously disposed to equity, had been divinely inclined to it. Therefore, that the keeper of the prison, having laid aside his cruelty, acted with kindness and gentleness, was a change which proceeded from God, who governs the hearts of men according to his own will. But it is a wonder that the keeper of the prison did not fear lest he should incur the displeasure of Potiphar: and even that Potiphar himself, who without difficulty could have interfered, should yet have suffered a man whom he mortally hated to be thus kindly and liberally treated. It may be answered with truth, that his cruelty had been divinely restrained: but it is also probable that he had suspected, and at length, been made acquainted with the subtle scheme of his wife. Although, however, he might be appeased towards holy Joseph, he was unwilling to acquit him to his own dishonor. Meanwhile the remarkable integrity of Joseph manifests itself in this, that when he is made the guard of the prison, and has the free administration of it, he nevertheless does not attempt to escape, but waits for the proper season of his liberation. Footnotes: [144] "Potiphar placed Joseph over his house and over all his substance, and the Lord blessed him for the sake of Joseph, in all which he had, in the house and in the field. Joseph had also, after his exaltation, a man who was over his house. A peculiar and characteristic Egyptian trait! Among the objects of tillage and husbandry,' says Rosellini, which are pourtrayed on the Egyptian tombs, we often see a steward who takes account and makes a registry of the harvest, before it is deposited in the store-house.'" -- Hengstenberg's Egypt and the Books of Moses, p. 24. Such incidental testimony to the truth of the sacred narrative, is invaluable, especially at a time when men, wise above what is written, are endeavoring to bring the sacred volume into contempt, by casting a doubt upon the veracity of Moses. -- Ed. [145] "How great the corruption of manners with reference to the marriage relation was among the Egyptians, appears from Herodotus, whose account Larcher has compared with the one under consideration. The wife of one of the oldest kings was untrue to him. It was long before a woman could be found who was faithful to her husband; and when one was, at last, found, the king took her without hesitation to himself. From such a state of morals the Biblical narrative can easily be conceived to be natural. The evidence of the monuments is also not very favorable to the Egyptian women. Thus they are represented as addicted to excess in drinking wine, as even becoming so much intoxicated, as to be unable to stand or walk alone, or to carry their liquor discreetly."" -- Egypt and the Books of Moses, p. 25. -- Ed. [146] Scimus quam lubricus sit lapsus, dum aliunde nobis flabella suscitat Satan: quia videmur culpa exempti, si ejus partem sustinet qui nos ad flagitium inducit. The French translation is, Nous savons combien il est aise de tomber, quand Satan nous suscite des soufflets d'ailleurs: car il nous semble que nous sommes exempts de la faute, si celuy qui nous a induit a mal en soustient une partie. The sentiment of the passage seems loosely expressed, and certainly required some limitation. The old English translator omits it, as he does many others, entirely. -- Ed. [147] Epitasis, Greek epitasis the point in a play wherein the plot thickens. -- Ed [148] See the [4]comment on Genesis 37:36. [149] To the whole of this account the sceptical writers of the continent imagine that they have found an insurable objection. Tuch remarks, "The narrator abandons the representation of a distinguished Egyptian, in whose house the women live separately," etc. "The error," observes Hengstenberg, "however, lies here, not on the side of the author, but on that of his critics. They are guilty of inadvertently transferring that which universally prevails in the East to Egypt, which the author avoids, and thereby exhibits his knowledge of the condition of the Egyptians. According to the monuments, the women in Egypt lived under far less restraint than in the East, or even in Greece." -- Egypt and the Books of Moses, p. 26. -- Ed.

Then she called unto the men of her house--Disappointed and affronted, she vowed revenge and accused Joseph, first to the servants of the house, and on his return to her lord. See, he hath brought in an Hebrew . . . to mock us--an affected and blind aspersion of her husband for keeping in his house an Hebrew, the very abomination of Egyptians.

Joseph's master took him, and put him into the prison--the roundhouse, from the form of its construction, usually attached to the dwelling of such an officer as Potiphar. It was partly a subterranean dungeon (Gen 41:14), though the brick-built walls rose considerably above the surface of the ground, and were surmounted by a vaulted roof somewhat in the form of an inverted bowl. Into such a dungeon Potiphar, in the first ebullition of rage, threw Joseph and ordered him to be subjected further to as great harshness of treatment (Psa 105:18) as he dared; for the power of masters over their slaves was very properly restrained by law, and the murder of a slave was a capital crime. a place where the king's prisoners were bound--Though prisons seem to have been an inseparable appendage of the palaces, this was not a common jail--it was the receptacle of state criminals; and, therefore, it may be presumed that more than ordinary strictness and vigilance were exercised over the prisoners. In general, however, the Egyptian, like other Oriental prisons, were used solely for the purposes of detention. Accused persons were cast into them until the charges against them could be investigated; and though the jailer was responsible for the appearance of those placed under his custody, yet, provided they were produced when called, he was never interrogated as to the way in which he had kept them.

The Lord . . . gave him favour in the sight of the keeper of the prison, &c.--It is highly probable, from the situation of this prison (Gen 40:3), that the keeper might have been previously acquainted with Joseph and have had access to know his innocence of the crime laid to his charge, as well as with all the high integrity of his character. That may partly account for his showing so much kindness and confidence to his prisoner. But there was a higher influence at work; for "the Lord was with Joseph, and that which he did, the Lord made it to prosper." Next: Genesis Chapter 40

And they dreamed a dream. What I have before alluded to respecting dreams must be recalled to memory; namely, that many frivolous things are presented to us, which pass away and are forgotten; [150] some, however, have the force and significance of prophecy. Of this kind were these two dreams, by which God made known the hidden result of a future matter. For unless the mark of a celestial oracle had been engraven upon then, the butler and the baker would not have been in such consternation of mind. I acknowledge, indeed, that men are sometimes vehemently agitated by vain and rashly conceived dreams; yet their terror and anxiety gradually subsides; but God had fixed an arrow in the minds of the butler and the baker, which would not suffer them to rest; and by this means, each was rendered more attentive to the interpretation of his dream. Moses, therefore, expressly declares that it was a presage of something certain.

And Joseph came in unto them, in the morning. As I have lately said, we ought here to behold, with the eyes of faith, the wonderful providence of God. For, although the butler and baker are certainly informed of their own fate; yet this was not done so much out of regard to them, as in favor of Joseph; whom God designed, by this method, to make known to the king. Therefore, by a secret instinct he had rendered them sad and astonished, as if he would lead them by the hand to his servant Joseph. It is, however, to be observed, that by a new inspiration of the Spirit, the gift of prophecy, which he had not before possessed, was imparted to him in the prison. When he had previously dreamed himself, he remained, for a while, in suspense and doubt respecting the divine revelation; but now he is a certain interpreter to others. And though, when he was inquiring into the cause of their sadness, he perhaps did not think of dreams; yet, from the next verse it appears that he was conscious to himself of having received the gift of the Spirit; and, in this confidence, he exhorts them to relate the dreams, of which he was about to be the interpreter. Do not interpretations (he says) belong to God? Certainly he does not arrogantly transfer to himself what he acknowledges to be peculiar to God; but according to the means which his vocation supplied, he offers them his service. This must be noted, in order that no one may undesignedly usurp more to himself than he knows that God has granted him. For, on this account, Paul so diligently teaches that the gifts of the Spirit are variously distributed, (1 Corinthians 12:4,) and that God has assigned to each a certain post, in order that no one may act ambitiously, or intrude himself into another's office; but rather that each should keep himself within the bounds of his own calling. Unless this degree of moderation shall prevail, all things will necessarily be thrown into confusion; because the truth of God will be distorted by the foolish temerity of many; peace and concord will be disturbed, and, in short, no good order will be maintained. Let us learn, therefore, that Joseph confidently promised an interpretation of the dreams, because he knew that he was furnished and adorned with this gift by God. The same remark applies to his interrogation respecting the dreams. For he does not attempt to proceed beyond what his own power authorized him to do: he does not, therefore, divine what they had dreamed, but confesses it was hidden from him. The method pursued by Daniel was different, for he was enabled, by a direct revelation, to state and interpret the dream which had entirely escaped the memory of the king of Babylon. (Daniel 2:28.) He, therefore, relying upon a larger measure of the Spirit, does not hesitate to profess that he can both divine and interpret dreams. But Joseph, to whom the half only of these gifts was imparted, keeps himself within legitimate bounds. Besides, he not only guards himself against presumption; but, by declaring that whatever he has received is from God, he ingenuously testifies that he has nothing from himself. He does not, therefore, boast of his own quickness or clear-sightedness, but wishes only to be known as the servant of God. Let those who excel, follow this rule; lest, by ascribing too much to themselves, (which commonly happens,) they obscure the grace of God. Moreover, this vanity is to be restrained, not only that God alone may be glorified, and may not be robbed of his right; but that prophets, and teachers, and all others who are indued with heavenly grace, may humbly submit themselves to the direction of the Spirit. What Moses says is also to be observed, that Joseph was concerned at the sadness of those who were with him in prison. For thus men become softened by their own afflictions, so that they do not despise others who are in misery; and, in this way, common sufferings generate sympathy. Wherefore it is not wonderful that God should exercise us with various sorrows; since nothing is more becoming than humanity towards our brethren, who, being weighed down with trials, lie under contempt. This humanity, however, must be learned by experience; because our innate ferocity is more and more inflated by prosperity.

Pharaoh put them in ward, &c.--Whatever was their crime, they were committed, until their case could be investigated, to the custody of the captain of the guard, that is, Potiphar, in an outer part of whose house the royal prison was situated.

The captain of the guard charged Joseph with them--not the keeper, though he was most favorably disposed; but Potiphar himself, who, it would seem, was by this time satisfied of the perfect innocence of the young Hebrew; though, probably, to prevent the exposure of his family, he deemed it prudent to detain him in confinement (see Psa 37:5). They continued a season in ward--literally, "days," how long, is uncertain; but as they were called to account on the king's birthday, it has been supposed that their offense had been committed on the preceding anniversary [CALVIN].

they dreamed a dream--Joseph, influenced by the spirit of true religion, could feel for others (Ecc 4:1; Rom 12:15; Phi 2:4). Observing them one day extremely depressed, he inquired the cause of their melancholy; and being informed it was owing to a dream they had respectively dreamed during the previous night, after piously directing them to God (Dan 2:30; Isa 26:10), he volunteered to aid them, through the divine help, in discovering the import of their vision. The influence of Providence must be seen in the remarkable fact of both officers dreaming such dreams in one night. He moves the spirits of men.

THE BUTLER'S DREAM. (Gen 40:9-15) In my dream, behold, a vine was before me--The visionary scene described seems to represent the king as taking exercise and attended by his butler, who gave him a cooling draught. On all occasions, the kings of ancient Egypt were required to practice temperance in the use of wine [WILKINSON]; but in this scene, it is a prepared beverage he is drinking, probably the sherbet of the present day. Everything was done in the king's presence--the cup was washed, the juice of the grapes pressed into it; and it was then handed to him--not grasped; but lightly resting on the tips of the fingers.

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 (Gen 40:6): 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 today? Gen 40:7. 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, Ecc 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, Gen 40:8. 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, Job 33:24), 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, Dan 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, Gen 40:12, Gen 40:13. 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, Gen 40:18, Gen 40:19. 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, Gen 40:14, Gen 40:15. 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, Gen 40:15. 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.