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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 40:5–19. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
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Therefore, consider that Hebrew saying to the eunuch, who had incurred the wrath of the king, whom he had restored to his position: Remember yourself, when you are doing well, and show mercy towards me, and remember me. He repeated it a second time, because he knew that he would not recall what had happened once he regained his power. He reminded him a second time, because he had saved him a second time; so that if he did not remember the first favor, or if he betrayed the second favor, he would not despise the one who saved him, and violate his trust with treacherous disobedience. But what is worse, the quickly creeping forgetfulness of a favor comes with good fortunes. He who has returned to his own duty has not become mindful of the interpreter, but has forgotten him. But although he was forgetting, Christ was not forgetting: but he was speaking to him, and he was speaking through a servant saying to him: Remember through yourself, that is, remember what you have heard through the contemplation of your duty. But even if you have now forgotten, you will remember me; so that you may escape danger, you who have forgotten the favor. However, elevated in power, he did not remember. And what power it was, when it came to the service of wine! Behold, from where all the boasting; for he was in charge of the eunuchs, who served wine in the royal goblets.
When you hear this, dearly beloved, far from despising the good man’s pusillanimity, be amazed rather at the fact that despite the onset of such awful difficulties, he put up with his internment there nobly and thankfully. I mean, even though he had often been given authority by the chief jailer, still he found it harsh to be locked up and live with squalid and filthy people. Notice, in fact, his philosophical attitude even from his bearing it in courageous fashion and giving evidence of great humility in every circumstance. “Have compassion on me, remind Pharaoh of me, and get me out of this dungeon.” Consider in this, I ask you, how Joseph says nothing against that disgusting adulteress, does not blame his master or recount his brothers’ inhumanity to him. Instead, he suppresses all that in saying, “Remember me, and have me taken out of this dungeon, for I was really abducted from the land of the Hebrews and have done nothing here and yet have been cast into this prison.”Instead of passing this idly by, let us consider his philosophical frame of mind in finding such a suitable opportunity and in not maligning the Egyptian woman (I make the same point, note) or drawing attention to his master or his brothers, aware as he was that the chief cupbearer was in the ideal position to acquaint the king of his situation once he had come into his own. Joseph assigned no blame for his being sentenced to a term in prison and was in no hurry to demonstrate the injustice committed against him. Rather, his one concern was not for them to be roundly condemned but only for someone to speak on his behalf. On the one hand, he obscured the role of his brothers when he said, “I was abducted from the land of the Hebrews,” and, on the other hand, he drew attention neither to the doings of the wanton Egyptian woman nor to his master’s unjust rage against him. Instead, what did he say? “I have done nothing here, and yet have been cast into this prison.”
Hearing this let us learn, when we fall foul of such people, not to be bent on railing against them and sharpening our tongue in accusing them. [Instead, let us] … demonstrate our innocence meekly and mildly and imitate this remarkable man in that, though being in difficulties, he did not bring himself to parade the Egyptian woman’s incontinence even by word of mouth. You are aware, of course, that often enough many people who are liable to accusation have recourse to vile abuse in endeavoring to fix their own crimes on others. This man, on the contrary, though in fact more spotless than the sun and in a position to tell the complete truth in exposing her frenzy and putting himself in the clear, did not draw attention to them. You see, far from hankering for the esteem of mortals, Joseph was content with favor from on high and wanted for an admirer of his conduct only that unsleeping eye. Hence, as he kept silence and endeavored to conceal everything, the loving Lord brought him to wonderful prominence when he saw with approbation the athlete under pressure.
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Summary
Genesis 40:14 captures Joseph's profound human desire for freedom and justice while unjustly imprisoned in Egypt. Following his God-given interpretation of the chief butler's dream, Joseph, with a blend of hope and vulnerability, makes a heartfelt plea for remembrance and intervention, trusting that the butler, once restored to Pharaoh's esteemed service, would advocate for his release from the confines of the prison house.
Context
Literary Context
This verse is strategically placed within the larger narrative of Joseph's journey from favored son to enslaved prisoner. Specifically, it follows Joseph's unjust imprisonment in Egypt due to the false accusations of Potiphar's wife, as detailed in Genesis 39:19-20. Despite his dire circumstances, Joseph maintains his integrity and demonstrates God-given wisdom, even gaining favor with the prison keeper. The immediate context of Genesis 40 focuses on Joseph's encounter with Pharaoh's chief butler and chief baker, who are also imprisoned. Both men have troubling dreams, and Joseph, acknowledging that "interpretations belong to God" (Genesis 40:8), accurately interprets their dreams, predicting the butler's restoration and the baker's execution within three days. It is immediately after delivering the hopeful interpretation to the butler that Joseph makes this poignant request.
Historical & Cultural Context
Ancient Egyptian prisons, often part of administrative or palace complexes, were not necessarily designed for long-term confinement but for holding individuals awaiting trial or punishment. Joseph's "house of the prison" (Genesis 39:20) was likely a state prison, possibly even within the house of the captain of the guard, Potiphar. Dream interpretation was a highly valued skill in ancient Near Eastern cultures, particularly in Egypt, where dreams were believed to be divine messages. Pharaoh's court would have had official interpreters, but extraordinary or troubling dreams could prompt a wider search for insight, as seen later in Genesis 41. The concept of "kindness" or loyal love (Hebrew: chesed) was a deeply ingrained social and ethical value, implying a reciprocal obligation or a benevolent act stemming from a relationship or a sense of justice. Joseph's appeal, therefore, taps into a culturally understood expectation of gratitude and reciprocal action.
Key Themes
This verse contributes to several overarching themes within the book of Genesis and the broader biblical narrative. It highlights the theme of divine sovereignty working through human circumstances, even injustice. While Joseph makes a human appeal, the subsequent narrative reveals that his ultimate deliverance is orchestrated by God's perfect timing, not human reliability (Genesis 40:23 and Genesis 41:1). The theme of suffering and injustice is prominent, as Joseph, an innocent man, endures prolonged hardship. His plea underscores the human yearning for justice and freedom. Furthermore, it subtly introduces the theme of remembrance and forgetfulness, contrasting the chief butler's initial lapse of memory with God's unfailing remembrance of His covenant and His plans for Joseph. Joseph's unwavering hope in the face of adversity, even as he seeks human aid, is also a significant theme.
Exposition and Analysis
In Genesis 40:14, Joseph's plea to the chief butler is a deeply human expression of hope and desperation, revealing his longing for deliverance from his unjust confinement.
Key Word Analysis
This verb, used twice in the verse ("think on me" and "make mention of me"), means more than a fleeting thought. It implies an active, mindful recollection that leads to action, often in the context of covenant or promise. Joseph is not merely asking the butler to recall his face, but to actively consider his plight and intervene on his behalf. This word carries a strong connotation of remembering to act, to fulfill an obligation, or to acknowledge a past relationship or favor.
This rich Hebrew term is often translated as "steadfast love," "loyal kindness," "mercy," or "unfailing love." It denotes a deep, unwavering commitment or a benevolent act motivated by loyalty, compassion, or a covenantal faithfulness. Joseph is appealing to the butler's gratitude and sense of obligation, hoping for a compassionate act that extends beyond mere politeness, an act of true loyalty and benevolent concern.
This primitive root means "to go (causatively, bring) out, in a great variety of applications, literally and figuratively." In this context, it signifies Joseph's desperate desire for physical liberation from the "house" (prison). It is a direct and urgent request for the butler to facilitate his release, emphasizing the tangible outcome Joseph seeks from the butler's remembrance and kindness.
Verse Breakdown
"But think on me when it shall be well with thee,"
Joseph's opening phrase is a direct appeal for the butler to remember him once he is restored to his former position. This highlights Joseph's keen observation and strategic thinking, as he identifies the opportune moment for his plea—when the butler is no longer in distress but in a position of influence and likely feeling grateful.
"and shew kindness, I pray thee, unto me,"
This is a profound request for chesed, a loyal and compassionate act. Joseph appeals to the butler's sense of moral obligation or gratitude, hoping for an act of benevolence that stems from a deeper sense of care or indebtedness, rather than a casual favor.
"and make mention of me unto Pharaoh,"
This specifies the concrete action Joseph desires. He wants the butler to speak to Pharaoh about his case, presumably to explain his innocence and the injustice he has suffered. This indicates Joseph's belief that his situation is rectifiable through proper channels, if only someone would speak on his behalf.
"and bring me out of this house:"
This final clause articulates the ultimate goal of Joseph's plea: physical liberation from the prison. The "house" refers to the specific place of his confinement, emphasizing his desperate longing to be physically removed from his unjust imprisonment and restored to freedom.
Literary Devices
The verse employs several powerful literary devices. Pathos is evident in Joseph's heartfelt and vulnerable plea, eliciting sympathy for his unjust plight. The phrase "I pray thee" underscores his desperation and humility in seeking help. There is also a subtle irony at play, as Joseph places his hope in human memory and kindness, only for the narrative to immediately reveal the chief butler's forgetfulness (Genesis 40:23), setting up a dramatic contrast with God's unfailing remembrance and ultimate intervention. The entire scene serves as foreshadowing, hinting at the future reversal of Joseph's fortunes and his eventual elevation, which will be brought about not by human machinations but by divine providence.
Theological and Thematic Connections
Joseph's plea in Genesis 40:14 beautifully illustrates the tension between human agency and divine sovereignty. While Joseph, in his human capacity, seeks a practical solution to his unjust imprisonment through an appeal to a man of influence, the broader narrative powerfully demonstrates that his ultimate deliverance and elevation came not through human memory or political maneuvering, but through God's perfect timing and sovereign plan. This highlights that faithful individuals may, and often should, seek human assistance in times of need, yet their ultimate trust must rest in God's unfailing faithfulness, which transcends human fallibility and forgetfulness. Joseph's experience underscores that God's purposes often unfold through unexpected delays and human failures, ultimately revealing His perfect wisdom and control over all circumstances, even those marked by deep injustice.
Reflection and Application
Joseph's poignant plea in Genesis 40:14 resonates deeply with the human experience of longing for relief from suffering and injustice. It reminds us that even individuals of profound faith, like Joseph, are not immune to hardship, false accusations, or the pain of being forgotten. It is natural and human to seek help, to appeal to others, and to hope for deliverance through tangible means. However, the subsequent narrative, where the chief butler forgets Joseph for two long years, serves as a powerful yet comforting reminder: while we may place our hopes in human promises and efforts, our ultimate trust must be placed in God's perfect timing and unwavering faithfulness. He never forgets His own, and His plans will ultimately prevail, often through unexpected means and at the precise moment of His choosing, as seen in Joseph's eventual rise to power and his role in preserving many lives (Genesis 41:40-41). We are called to pray, to act with integrity, and to hope, but always to rest in God's sovereign care, knowing that His remembrance is eternal and His deliverance is sure.
Questions for Reflection
FAQ
Why did the chief butler forget Joseph, despite his accurate interpretation?
The biblical text explicitly states that the chief butler "did not remember Joseph, but forgot him" (Genesis 40:23). This forgetfulness highlights the inherent fallibility and self-interest of human nature. Once restored to his comfortable and influential position in Pharaoh's court, the butler likely became preoccupied with his duties and perhaps saw no immediate benefit or even a potential risk in mentioning a prisoner, especially one accused of a serious crime. The narrative emphasizes that it was not until Pharaoh himself had troubling dreams two years later that the butler finally remembered Joseph (Genesis 41:9-13), underscoring that Joseph's release was ultimately orchestrated by God's perfect timing and divine providence, rather than by human reliability or gratitude.
Does Joseph's plea for help indicate a lack of faith in God's plan?
Not at all. Joseph's request to the butler is a natural and understandable human response to an unjust and prolonged imprisonment. Throughout his trials, Joseph consistently demonstrates profound faith and integrity, acknowledging God as the source of his wisdom in interpreting dreams (Genesis 40:8). His plea for human intervention does not negate his faith but rather shows that faith does not preclude seeking practical solutions or help from others. It is a testament to his human hope and desire for freedom within the framework of God's overarching plan. The subsequent events, where the butler forgets him then remembers him at God's appointed time, serve to highlight that God's sovereign plan transcends human efforts and failures, ultimately bringing about His perfect will.
Christ-Centered Fulfillment
Joseph's unjust suffering, his innocent imprisonment, and his poignant plea for remembrance from one who was restored to power, all profoundly prefigure the person and work of Jesus Christ. Like Joseph, Jesus was innocent yet suffered unjustly, betrayed and delivered into the hands of His enemies, enduring a profound sense of abandonment and being "forgotten" by many, even by His disciples at times. Yet, in His suffering, He cried out to His Father, embodying a perfect trust. Just as Joseph was exalted from the prison to save many lives from famine, Christ, after His death and resurrection, was exalted to the right hand of God (Philippians 2:9-11), becoming the ultimate deliverer and the bread of life (John 6:35) who provides spiritual sustenance and eternal salvation for all who believe. Joseph's plea for chesed (kindness or loyal love) finds its ultimate and perfect fulfillment in Christ, who perfectly embodies God's unfailing chesed towards humanity, remembering us in our fallen state, interceding for us before the Father (Romans 8:34), and ensuring our ultimate deliverance and eternal freedom from the prison of sin and death.