Monday, January 30, 2012

Joseph Sends for his Father, Israel:

Jesus said to his disciples, I have  food to eat you know nothing about John 4:32.
The Plumbline is a blog to encourage the Body of Christ.

Joseph Sends for his Father, Israel:
J. C. Sheridan, II
Genesis 45:6–7 (NKJV) 6 For these two years the famine has been in the land, and there are still five years in which there will be neither plowing nor harvesting. 7 And God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance.

There are five years, where there shall neither be earing nor harvest—“Ear” is an old English word, meaning “to plough” (compare 1Sa 8:12; Is 30:24). This seems to confirm the view given (Ge 41:57) that the famine was caused by an extraordinary drought, which prevented the annual overflowing of the Nile; and of course made the land unfit to receive the seed of Egypt.1

Genesis 45:14–18 (NKJV) 14 Then he fell on his brother Benjamin’s neck and wept, and Benjamin wept on his neck. 15 Moreover he kissed all his brothers and wept over them, and after that his brothers talked with him. 16 Now the report of it was heard in Pharaoh’s house, saying, “Joseph’s brothers have come.” So it pleased Pharaoh and his servants well. 17 And Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and depart; go to the land of Canaan. 18 Bring your father and your households and come to me; I will give you the best of the land of Egypt, and you will eat the fat of the land.

Joseph fell upon … Benjamin's neck—The sudden transition from a condemned criminal to a fondled brother, might have occasioned fainting or even death, had not his tumultuous feelings been relieved by a torrent of tears. But Joseph’s attentions were not confined to Benjamin. He affectionately embraced every one of his brothers in succession; and by those actions, his forgiveness was demonstrated more fully than it could be by words.

Pharaoh said to Joseph, Tell your brothers—The king himself invited the patriarch and all his family to migrate into Egypt; and he made most liberal arrangements for their removal and their subsequent settlement. It displays the character of this Pharaoh to advantage, that he was so kind to the relatives of Joseph; but indeed the greatest liberality he could show could never recompense the services of so great a benefactor of his kingdom.

Joseph gave them wagons—which must have been novelties in Palestine; for wheeled carriages were almost unknown there.

Changes of raiment—It was and is customary, with great men, to bestow on their friends dresses of distinction, and in places where they are of the same description and quality, the value of these presents consists in their number. The great number given to Benjamin bespoke the warmth of his brother’s attachment to him; and Joseph felt, from the amiable temper they now all displayed, he might, with perfect safety, indulge this fond partiality for his mother’s son.

Joseph sent his father —a supply of everything that could contribute to his support and comfort—the large and liberal scale on which that supply was given being intended, like the five messes of Benjamin, as a token of his filial love [see on Ge 43:34].

Joseph sent his brethren away—In dismissing them on their homeward journey, he gave them this particular admonition:

 See that ye fall not out by the way—a caution that would be greatly needed; for     not only during the journey would they be occupied in recalling the parts they had     respectively acted in the events that led to Joseph’s being sold into Egypt, but     their wickedness would soon have to come to the knowledge of their venerable  father.

Saturday, January 21, 2012

Joseph Reveals Himself To His Brothers.

Jesus said to his disciples, I have  food to eat you know nothing about John 4:32.
The Plumbline is a blog to encourage the Body of Christ.


Joseph Reveals Himself To His Brothers.. 

 

Genesis 45:1 (NIV) 1 Then Joseph could no longer control himself before all his attendants, and he cried out, "Have everyone leave my presence!" So there was no one with Joseph when he made himself known to his brothers. 


Genesis 45:4 (NIV) 4 Then Joseph said to his brothers, "Come close to me." When they had done so, he said, "I am your brother Joseph, the one you sold into Egypt! 


J. Clayton Sheridan, II
With a burst of emotion Joseph revealed himself to his brothers. This (v. 2) was the third of five times he wept over his brothers (42:24; 43:30; 45:14; 50:17; cf. 50:1). They were stunned by the news, unable to speak for fear that Joseph might kill them. In this passage strong feelings and sound spiritual judgment and argument complete the work of reconciliation which till now had called for severe testing. It had been the task for a wise man, and over an extended period of time Joseph accomplished the task marvelously.

Joseph explained that God had sovereignty brought him to Egypt to prepare for their deliverance from famine. His words form a classic statement on providential control. God sent me ahead of you (45:5). It was not you who sent me here, but God (v. 8; cf. v. 9). The certainty that God’s will, not man’s, is the controlling reality in every event shined through as the basis for reconciliation. No doubt Joseph had consoled himself many times with this principle of faith. He who is spiritual can perceive the hand of God in every event, and therefore is able to forgive those who wrong him.1

Joseph then instructed his brothers to hurry back without delay to Jacob and inform him of Joseph’s power as “ruler of all Egypt,” 45:8, and lord of all Egypt, v. 9) and honor in all the land of Egypt (vv. 9, 13). The whole family must move to Egypt and live in the region of Goshen, a fertile area in the Nile Delta (cf. comments on 47:1-12), to dwell under Joseph’s rule, because God had prepared the way through all the circumstances.

Finally the brothers were reunited, first Joseph and Benjamin, then all of them. Those were emotion-filled moments, filled with weeping (cf. 42:24; 43:30; 45:2) and then conversation. Their previous hatred and jealousy of Joseph (37:4, 8, 11) was now gone.

The moving of the family: Instructions were given to the brothers to bring Jacob’s entire family to Egypt. Pharaoh himself instructed them to return, offering them the best of the land of Egypt, providing carts for transporting the family members back (cf. 46:5), and promising them the best of all Egypt.

Joseph gave his brothers elaborate provisions for their journey, including clothing, food and, for Jacob, the best things of Egypt. As they left, Joseph told his brothers not to quarrel on the way. This was not a time for accusations and recriminations. It was a time for joyful reunion. Yet he knew that they could fall out on the way home.

At first Jacob was stunned with unbelief at his sons’ report that Joseph was alive. But then, hearing their story and seeing what all Joseph had sent him, Jacob was convinced and immediately decided to make the move and see his son.

This royal invitation to Jacob, the old patriarch near the end of hope, and to the 10 brothers burdened with guilt, was a turning point in their lives and a fulfillment of God’s prediction (15:13-16) that they would go into isolation in a foreign country and multiply without losing their identity.2

Genesis 15:13-16 (NIV) 13 Then the LORD said to him, "Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. 14 But I will punish the nation they serve as slaves, and afterward they will come out with great possessions. 15 You, however, will go to your fathers in peace and be buried at a good old age. 16 In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure."

1 & 2  The Bible Knowledge Commentary   - Victor Books

Friday, January 20, 2012

Joseph’s Survival Plan

Jesus said to his disciples, I have  food to eat you know nothing about John 4:32. 
The Plumbline is a blog to encourage the Body of Christ.

Joseph’s Survival Plan


J. Clayton Sheridan, II
Joseph gathered up all the food of the seven years of abundance—It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth.

Joseph was the father of two sons—These domestic events, which increased his temporal happiness, develop the piety of his character in the names conferred upon his children.

The seven years of superabundance ended—Over and above the proportion purchased for the government during the years of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and would have starved by thousands had not Joseph anticipated and provided for the protracted calamity.

The famine was far reaching in all lands—that is, the lands neighboring to Egypt—such as, Canaan, Syria, and Arabia.1  Canaan of course was Joseph’s home territory.

This now brings into play the jealous brothers who treated Joseph so poorly in by-gone-days.

Good News Always Travels Well. Jacob heard that Egypt had grain. He sent 10 of Joseph’s brother down to Egypt to buy some food - grain for them back home in Canaan.

Joseph’s brethren came, and bowed down themselves before him—His prophetic dreams [Ge 37:5–11] were in the course of being fulfilled, and the atrocious barbarity of his brethren had been the means of bringing about the very issue they had planned to prevent (Is 60:14; Rev 3:9, last clause).

Joseph saw his brothers, and he knew them, … but they didn’t recognize him—This is not strange. They were full-grown men—he was but a lad at parting. They were in their usual garb—he was in his official robes. They never dreamed of him as governor of Egypt, while he had been expecting them. They had but one face; he had ten persons to judge by.

He made himself strange unto them, and spake roughly—It would be an injustice to Joseph’s character to suppose that this stern manner was prompted by any vindictive feelings—he never indulged any resentment against others who had injured him. But he spoke in the authoritative tone of the governor in order to elicit some much-longed-for information respecting the state of his father’s family, as well as to bring his brethren, by their own humiliation and distress, to a sense of the evils they had done to him.

You are spies—This is a suspicion entertained regarding strangers in all Eastern countries down to the present day. Joseph, however, who was well aware that his brethren were not spies, has been charged with cruel dissimulation, with a deliberate violation of what he knew to be the truth, in imputing to them such a character. But it must be remembered that he was sustaining the part of a ruler; and, in fact, acting on the very principle sanctioned by many of the sacred writers, and our Lord Himself, who spoke parables (fictitious stories) to promote a good end.

By the life of Pharaoh—It is a very common practice in Western Asia to swear by the life of the king. Joseph spoke in the style of an Egyptian and perhaps did not think there was any evil in it. But we are taught to regard all such expressions in the light of an oath (Mt 5:34; Jam 5:12).

He put them … into a prison three days—Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience (Ge 42:21, 22).

Joseph took … Simeon, and bound him—He had probably been the chief instigator—the most violent actor in the outrage upon Joseph; and if so, his selection to be the imprisoned and fettered hostage for their return would, in the present course of their reflections, have a painful significance.

Joseph commanded to fill their sacks with corn, and to restore every man’s money—This private generosity was not an infringement of his duty—a defrauding of the revenue. He would have a discretionary power—he was daily enriching the king’s exchequer—and he might have paid the sum from his own purse.

Monday, January 16, 2012

Joseph’s Rise to Power

J. C. Sheridan, II
Jesus said to his disciples, I have  food to eat you know nothing about John 4:32. The Plumbline is a blog to encourage the Body of Christ.


Joseph’s Rise to Power

Gen. 41:37–41 (NKJV) 37 So the advice was good in the eyes of Pharaoh and in the eyes of all his servants. 38 And Pharaoh said to his servants, “Can we find such a one as this, a man in whom is the Spirit of God?” 39 Then Pharaoh said to Joseph, “Inasmuch as God has shown you all this, there is no one as discerning and wise as you. 40 You shall be over my house, and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.” 41 And Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.”

Pharaoh said unto his servants—The kings of ancient Egypt were assisted in the management of state affairs by the advice of the most distinguished members of the priestly order; and, accordingly, before admitting Joseph to the new and extraordinary office that was to be created, those ministers were consulted as to the expediency and propriety of the appointment.

A man in whom the Spirit of God is—An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail.

Thou shalt be over my house—This sudden change in the condition of a man who had just been taken out of prison could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But the special providence of God had determined to make Joseph governor of Egypt; and the way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a divine spirit animated his mind and had given him such extraordinary knowledge.1

According unto thy word shall all my people be ruled—literally, “kiss.” This refers to the edict granting official power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all who should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign [Wilkinson].

Pharaoh said, … See, I have set thee over all the land—These words were preliminary to investiture with the insignia of office, which were these: the signet-ring, used for signing public documents, and its impression was more valid than the sign-manual of the king; the khelaat or dress of honor, a coat of finely wrought linen, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank, the plain or ornamental form of it indicating the degree of rank and dignity; the privilege of riding in a state carriage, the second chariot; and lastly—2

These ceremonies of investiture were closed in usual form by the king in council solemnly ratifying the appointment.

I am Pharaoh, and without thee.—an expression of great power.

Zaphnath-paaneah—interpreted, “revealer of secrets”; “saviour of the land”; and from the hieroglyphics, “a wise man fleeing from pollution”—that is, adultery.His naturalization was completed by a marriage with a family of high distinction. In looking at this profusion of honors heaped suddenly upon Joseph, it cannot be doubted that he would humbly yet thankfully acknowledge the hand of a special Providence in conducting him through all his checkered course to almost royal power; and we, who know more than Joseph did, cannot only see that his advancement was subservient to the most important purposes relative to the Church of God, but learn the great lesson that a Providence directs the minutest events of human life.

Joseph was thirty years old when he stood before Pharaoh—seventeen when brought into Egypt, probably three in prison, and thirteen in the service of Potiphar.

Joseph went out … all the land—made an immediate survey to determine the site and size of the storehouses required for the different quarters of the country.3




1-3 Reference from Jamieson, Fausset, Brown - Logos Research System

Wednesday, January 11, 2012

Joseph Made Ruler of Egypt. #2

Jesus said to his disciples, I have  food to eat you know nothing about John 4:32.
The Plumbline is a blog to encourage the Body of Christ.
Clayt Sheridan, II

Joseph Made Ruler of Egypt. #2

These three verses give us an overview of the great changes that flowed now into Joseph’s life.

Genesis 41:41–43 (NKJV) 41 And Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.” 42 Then Pharaoh took his signet ring off his hand and put it on Joseph’s hand; and he clothed him in garments of fine linen and put a gold chain around his neck. 43 And he had him ride in the second chariot which he had; and they cried out before him, “Bow the knee!” So he set him over all the land of Egypt.

Joseph in the providence of God was highly favored in the nation of Egypt. The Holy Spirit gave Joseph the interpretation and meaning of Pharaoh’s dreams. Joseph was able supply answers regarding the events of the next fourteen years.

The earth brought forth by abundantly—a singular expression, alluding not only to the luxuriance of the crop, but the practice of the reapers grasping the ears, which alone were cut.

He gathered up all the food of the seven years—It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth.

Unto Joseph were born two sons—These domestic events, which increased his temporal happiness, develop the piety of his character in the names conferred upon his children.

The seven years of plenteousness … ended—Over and above the proportion purchased for the government during the years of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and would have starved by thousands had not Joseph anticipated and provided for the protracted calamity.

The famine was sore in all lands—that is, the lands contiguous to Egypt—Canaan, Syria, and Arabia.
 
Now when Jacob saw that there was corn in Egypt—learned from common rumor. It is evident from Jacob’s language that his own and his sons’ families had suffered greatly from the scarcity; and through the increasing severity of the scourge, those men, who had formerly shown both activity and spirit, were sinking into despondency. God would not interpose miraculously when natural means of preservation were within reach.

The famine was in the land of Canaan—The tropical rains, which annually falling swell the Nile, are those of Palestine also; and their failure would produce the same disastrous effects in Canaan as in Egypt. Numerous caravans of its people, therefore, poured over the sandy desert of Suez, with their beasts of burden, for the purchase of corn; and among others, “the sons of Israel” were compelled to undertake a journey from which painful associations made them strongly averse.

Joseph was the governor—in the zenith of his power and influence. Joseph was in charge of all sales; for it is impossible that he could give attendance in every place. It is probable, however, that he may have personally superintended the storehouses near the border of Canaan, both because that was the most exposed part of the country and because he must have anticipated the arrival of some messengers from his father’s house.

Joseph’s brethren came, and bowed down themselves before him—His prophetic dreams [Ge 37:5–11] were in the process of being fulfilled, and their barbaric action years ago of his brethren had been the means of bringing about the very issue they had planned to prevent (Is 60:14; Rev 3:9, last clause).

Joseph saw his brethren, and he knew them, … but they knew not him—This is not strange. They were full-grown men—he was but a lad at parting. They were in their usual garb—he was in his official robes. They never dreamt of him as governor of Egypt, while he had been expecting them. They had but one face; he had ten persons to judge by.

He made himself strange unto them, and spake roughly—It would be an injustice to Joseph’s character to suppose that this stern manner was prompted by any vindictive feelings—he never indulged any resentment against others who had injured him. But he spoke in the authoritative tone of the governor in order to elicit some much-longed-for information respecting the state of his father’s family.

Tuesday, January 10, 2012

Joseph Made A Ruler

Jesus said to his disciples, I have  food to eat you know nothing about John 4:32. 
The Plumbline is a blog to encourage the Body of Christ.



Joseph Made A Ruler

Clayt Sheridan, II
Pharaoh said unto his servants—The kings of ancient Egypt were assisted in the management of state affairs by the advice of the most distinguished members of the priestly order; and, accordingly, before admitting Joseph to the new and extraordinary office that was to be created, those ministers were consulted as to the expediency and propriety of the appointment.

Search for a man in whom the Spirit of God is—An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail.

Thou shalt be over my house—This sudden change in the condition of a man who had just been taken out of prison could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But the special providence of God had determined to make Joseph governor of Egypt; and the way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a divine spirit animated his mind and had given him such extraordinary knowledge.

Pharaoh announced according unto thy word shall all my people be ruled—literally, “kiss.” This refers to the edict granting official power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all who should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign [Wilkinson].

Pharaoh said, … See, I have set thee over all the land—These words were preliminary to investiture with the insignia of office, which were these: the signet-ring, used for signing public documents, and its impression was more valid than the sign-manual of the king; the khelaat or dress of honor, a coat of finely wrought linen, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank, the plain or ornamental form of it indicating the degree of rank and dignity; the privilege of riding in a state carriage, the second chariot; and lastly—

They cried before him, Bow the knee—abrech, an Egyptian term, not referring to prostration, but signifying, according to some, “father” (compare Ge 45:8); according to others, “native prince”—that is, proclaimed him naturalized, in order to remove all popular dislike to him as a foreigner.

These ceremonies of investiture were closed in usual form by the king in council solemnly ratifying the appointment.I am Pharaoh, and without thee, &—a mode of expression for great power.

Zaphnath-paaneah—variously interpreted, “revealer of secrets”; “Savior of the land”; and from the hieroglyphics, “a wise man fleeing from pollution”—that is, adultery.gave him to wife Asenath, the daughter of—His naturalization was completed by this alliance with a family of high distinction. On being founded by an Arab colony, Poti-pherah, like Jethro, priest of Midian, might be a worshipper of the true God; and thus Joseph, a pious man, will be freed from the charge of marrying an idolatress for worldly ends.

In looking at this profusion of honors heaped suddenly upon Joseph, it cannot be doubted that he would humbly yet thankfully acknowledge the hand of a special Providence in conducting him through all his checkered course to almost royal power; and we, who know more than Joseph did, cannot only see that his advancement was subservient to the most important purposes relative to the Church of God, but learn the great lesson that a Providence directs the minutest events of human life.

Joseph was thirty years old when he stood before Pharaoh—seventeen when brought into Egypt, probably three in prison, and thirteen in the service of Potiphar.went out … all the land—made an immediate survey to determine the site and size of the storehouses required for the different quarters of the country.

Friday, January 6, 2012

Joseph and Pharaoh’s Dream - part 2

Jesus said to his disciples, I have  food to eat you know nothing about John 4:32. 
The Plumbline is a blog to encourage the Body of Christ.

Joseph and Pharaoh’s Dream - part 2
Clayt Sheridan II at work

A Brief Review of part 1: We have seen the ups and downs of Joseph’s life in this OT drama. He was sold into slavery by his jealous brothers. Potiphar bought his at the slave market. Potiphar saw that he was highly favored by God and made him chief steward over all his possessions. Potiphar's wife attempted to lure him into her bed, when he refused she lied about the honorable young slave. He lands in prison but again was noticed as an in extraordinary leader. He interprets two dreams of two highly placed inmates. They promise to remember Joseph but soon forget the commitment. Now Joseph is ready to her what Pharaoh dreamed.

Pharaoh said, In my dream, behold, I stood upon the bank of the river—The dreams were purely Egyptian, founded on the productions of that country and the experience of a native. The fertility of Egypt being wholly dependent on the Nile, the scene is laid on the banks of that river; and oxen being in the ancient hieroglyphics symbolical of the earth and of food, animals of that species were introduced in the first dream.

There came up out of the river seven cows, of the buffalo kind, are seen daily plunging into the Nile; when their huge form is gradually emerging, they seem as if rising “out of the river.”

They fed in a meadow—Nile grass, the aquatic plants that grow on the marshy banks of that river, particularly the lotus kind, on which cattle were usually fattened.

Then behold, seven other cows … poor and ill-favored—The cow being the emblem of fruitfulness, the different years of plenty and of famine were aptly represented by the different condition of those kine—the plenty, by the cattle feeding on the richest fodder; and the dearth, by the lean and famishing kine, which the pangs of hunger drove to act contrary to their nature.

I saw in my dream, and, behold, seven ears—that is, of Egyptian wheat, which, when “full and good,” is remarkable in size (a single seed sprouting into seven, ten, or fourteen stalks) and each stalk bearing an ear.

Then blasted with the east wind—destructive everywhere to grain, but particularly so in Egypt; where, sweeping over the sandy deserts of Arabia, it comes in the character of a hot, blighting wind, that quickly withers all vegetation (compare Ez 19:12; Ho 13:15).

The thin ears devoured the seven good ears—devoured is a different word from that used in Ge 41:4 and conveys the idea of destroying, by absorbing to themselves all the nutritious virtue of the soil around them.

Ge 41:25–36. Joseph Interprets Pharaoh’s Dreams.

Joseph said, … The dream … is one—They both pointed to the same event—a remarkable dispensation of seven years of unexampled abundance, to be followed by a similar period of unparalleled dearth. The repetition of the dream in two different forms was designed to show the absolute certainty and speedy arrival of this public crisis; the interpretation was accompanied by several suggestions of practical wisdom for meeting so great an emergency as was impending.

Now therefore let Pharaoh look out a man—The explanation given, when the key to the dreams was supplied, appears to have been satisfactory to the king and his courtiers; and we may suppose that much and anxious conversation arose, in the course of which Joseph might have been asked whether he had anything further to say. No doubt the providence of God provided the opportunity of his suggesting what was necessary.1

Let him appoint officers over the land—overseers, equivalent to the beys of modern Egypt.

Let him take up the fifth part of the land—that is, of the land’s produce, to be purchased and stored by the government, instead of being sold to foreign corn merchants.

In Ge 41:37–57. Joseph Made Ruler of Egypt.2

1 & 2 Adapted from Jamieson, Fausset, Brown Commentary - Logos Research System

Thursday, January 5, 2012

Pharaoh’s Dream and Joseph

Jesus said to his disciples, I have  food to eat you know nothing about John 4:32. 
The Plumbline is a blog to encourage the Body of Christ.

Pharaoh’s Dream and Joseph

J. Clayton Sheridan, II
Genesis 41:1 (NKJV) Then it came to pass, at the end of two full years, that Pharaoh had a dream; and behold, he stood by the river.

It is not certain whether these years are reckoned from the beginning of Joseph’s imprisonment, or from the events described in the preceding chapter—most likely the latter. What a long time for Joseph to experience the sickness of hope deferred! But the time of his enlargement came when he had sufficiently learned the lessons of God designed for him; and the plans of Providence were matured.

Pharaoh dreamed—“Pharaoh,” from an Egyptian word Phre, signifying the “sun,” was the official title of the kings of that country. The prince, who occupied the throne of Egypt, was Aphophis, one of the Memphite kings, whose capital was On or Heliopolis, and who is universally acknowledged to have been a patriot king. Between the arrival of Abraham and the appearance of Joseph in that country, somewhat more than two centuries had elapsed. Kings sleep and dream, as well as their subjects. And this Pharaoh had two dreams in one night so singular and so similar, so distinct and so apparently significant, so coherent and vividly impressed on his memory, that his spirit was troubled.
Pharaoh call for all the magicians of Egypt—It is not possible to define the exact distinction between “magicians” and “wise men”; but they formed different branches of a numerous body, who laid claim to supernatural skill in occult arts and sciences, in revealing mysteries, explaining portents, and, above all, interpreting dreams. Long practice had rendered them expert in devising a plausible way of getting out of every difficulty and framing an answer suitable to the occasion. But the dreams of Pharaoh baffled their united skill.

Then out of the blue the baker speaks to Pharaoh, saying, I do remember my faults—This public acknowledgment of the merits of the young Hebrew would, tardy though it was, have reflected credit on the butler had it not been obviously made to ingratiate himself with his royal master. It is right to confess our faults against God, and against our fellow men when that confession is made in the spirit of godly sorrow and penitence. But this man was not much impressed with a sense of the fault he had committed against Joseph; he never thought of God, to whose goodness he was indebted for the prophetic announcement of his release, and in acknowledging his former fault against the king, he was practicing the courtly art of pleasing his master.

Then Pharaoh sent and called Joseph—Now that God’s set time had come (Ps 105:19), no human power nor policy could detain Joseph in prison. During his protracted confinement, he might have often been distressed with perplexing doubts; but the mystery of Providence was about to be cleared up, and all his sorrows forgotten in the course of honor and public usefulness in which his services were to be employed. 1

Shaved himself—The Egyptians were the only Oriental nation that liked a smooth chin. All slaves and foreigners who were reduced to that condition, were obliged, on their arrival in that country, to conform to the cleanly habits of the natives, by shaving their beards and heads, the latter of which were covered with a close cap. Thus prepared, Joseph was conducted to the palace, where the king seemed to have been anxiously waiting his arrival.

Pharaoh said, … I have dreamed a dream—The king’s brief statement of the service required brought out the genuine piety of Joseph; disclaiming all merit, he ascribed whatever gifts he possessed to the divine source of all wisdom, and he declared his own inability to penetrate the future events; but, at the same time, he expressed his confident persuasion that God would reveal what was necessary to be known.

Pharaoh said, In my dream, behold, I stood upon the bank of the river—The dreams were purely Egyptian, founded on the productions of that country and the experience of a native. The fertility of Egypt being wholly dependent on the Nile, the scene is laid on the banks of that river; and oxen being in the ancient hieroglyphics symbolical of the earth and of food, animals of that species were introduced in the first dream. 2

1 & 2 Jamieson, Fausset, Brown Commentary Logos Research System.

Sunday, January 1, 2012

Joseph and the chief Butler and the chief Baker.

Jesus said to his disciples, “I have food to eat you know nothing about” John 4:32. 
The Plumbline is a blog to encourage the Body of Christ.
Clayt Sheridan, II

Joseph and the chief Butler and the chief Baker.
The Butler—not only the cup-bearer, but overseer of the royal vineyards, as well as the cellars; having, probably, some hundreds of people under him. The Baker—or cook, had the superintendence of every thing relating to the providing and preparing of meats for the royal table. Both officers, especially the former, were, in ancient Egypt, always persons of great rank and importance; and from the confidential nature of their employment, as well as their access to the royal presence, they were generally the highest nobles or princes of the blood. Pharaoh put them in prison. 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 Ps 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 (Ec 4:1; Ro 12:15; Php 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 (Da 2:30; Is 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. 1

Ge 40:9–15. The Butler’s Dream. 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.

Joseph said, … This is the interpretation—Speaking as an inspired interpreter, he told the butler that within three days he would be restored to all the honors and privileges of his office; and while making that joyful announcement, he earnestly bespoke the officer’s influence for his own liberation. Nothing has hitherto met us in the record indicative of Joseph’s feelings; but this earnest appeal reveals a sadness and impatient longing for release, which not all his piety and faith in God could dispel.
Ge 40:16–23. The Baker’s Dream.

I had three white baskets—The circumstances mentioned exactly describe his duties, which, notwithstanding numerous assistants, he performed with his own hands. 2

White—literally means, “full of holes”; that is, wicker baskets. The meats were carried to table upon the head in three baskets, one piled upon the other; and in the uppermost, the bake-meats.  And in crossing the open courts, from the kitchen to the dining rooms, the removal of the viands by a vulture, eagle, ibis, or other rapacious bird, was a frequent occurrence in the palaces of Egypt, as it is an everyday incident in the hot countries of the East still. The risk from these carnivorous birds was the greater in the cities of Egypt, where being held sacred, it was unlawful to destroy them; and they swarmed in such numbers as to be a great annoyance to the people.

Joseph answered and said, This is the interpretation—The purport was that in three days his execution should be ordered. The language of Joseph describes minutely one form of capital punishment that prevailed in Egypt; namely, that the criminal was decapitated and then his headless body gibbeted on a tree by the highway till it was gradually devoured by the ravenous birds.

And It came to pass on the third day, which was Pharaoh’s birthday—This was a holiday season, celebrated at court with great magnificence and honored by a free pardon to prisoners. Accordingly, the issue happened to the butler and baker, as Joseph had foretold. Doubtless, he felt it painful to communicate such dismal tidings to the baker; but he could not help announcing what God had revealed to him; and it was for the honor of the true God that he should speak plainly. 

The chief butler did not remember Joseph—This was human nature. How prone are men to forget and neglect in prosperity, those who have been their companions in adversity (Am 6:6)! But although reflecting no credit on the butler, it was wisely ordered in the providence of God that he should forget him. The divine purposes required that Joseph should obtain his deliverance in another way, and by other means.

1 & 2  Adapted from Jamieson, Fausset, Brown Cometary