Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/230

198 and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.

Observe,

1. The delay of Joseph's enlargement; it was not till the end of two full years, (v. 1.) so long he waited, after he had intrusted the chief butler with his case, and began to have some prospect of relief. Note, We have need of patience, not only bearing, but waiting, patience. Joseph lay in prison until the time that his word came, Ps. 105. 19. There is a time set for the deliverance of God's people; that time will come, though it seem to tarry; and when it comes, it will appear to have been the best time, and therefore we ought to wait for it, (Hab. 2. 3.) and not think two full years too long to continue waiting.

2. The means of Joseph's enlargement, which were Pharaoh's dreams, here related. If we were to look upon them as ordinary dreams, we might observe from them the follies and absurdities of a roving, working, fancy; how it represents to itself tame cows as beasts of prey, nay, more ravenous than any, eating up those of their own kind; and ears of corn devouring one another. Surely in the multitude of dreams, nay, even in one dream, there are divers vanities, Eccl. 5. 7. Now that God no longer speaks to us in that way, I think it is no matter how little we either heed them or tell them.* Foolish dreams related can make no better than foolish talk. But these dreams which Pharaoh dreamed, carried their own evidence with them, that they were sent of God; and therefore when he awoke, his spirit was troubled, v. 8. It cannot but put us into a concern, to receive any extraordinary message from heaven; because we are conscious to ourselves that we have no reason to expect any good tidings from thence. His magicians were puzzled, the rules of their art failed them; these dreams of Pharaoh it seems, did not fall within the compass of them, so that they could not offer at the interpretation of them. This was to make Joseph's performance by the spirit of God the more admirable. Human reason, prudence, and foresight, must be non-plussed, that divine revelation may appear the more glorious in the contrivance of our redemption, 1. Cor. 2. 13, 14. Compare with this story, Dan. 2. 27.—4. 7.—5. 8. Joseph's own dreams were the occasion of his troubles, and now Pharaoh's dreams were the occasion of his enlargement

9. Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day. 10. Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker. 11. And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 12. And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. 13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged. 14. Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh. 15. And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. 16. And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

Here is,

1. The recommending of Joseph to Pharaoh for an interpreter. The chief butler did it more in compliment to Pharaoh, to oblige him, than in gratitude to Joseph, or in compassion for his case. He makes a fair confession, (v. 9.) "I remember my faults this day, in forgetting Joseph." Note, It is best to remember our duty, and to do it in its time; but if we have neglected that, it is next best to remember our faults, and repent of them, and do our duty at last: better late than never. Some think he means his faults against Pharaoh, for which he was imprisoned; and then he would insinuate that though Pharaoh had forgiven him, he had not forgiven himself. The story he had to tell, was, in short, That there was an obscure young man in the king's prison, who had very properly interpreted his dream, and the chief baker's (the event corresponding in each with the interpretation,) and that he would recommend him to the king his master for an interpreter. Note, God's time for the enlargement of his people will appear at last to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained it, it is probable that, upon his release, he would have gone back to the land of the Hebrews again, which he spake of so feelingly, (ch. 40. 15.) and then he had neither been so blessed himself, nor such a blessing to his family, as afterwards he proved. But staying two years longer, and coming out now upon this occasion, at last, to interpret the king's dreams, way was made for his very great preferment. Those that patiently wait for God, shall be paid for their waiting, not only principal but interest, Lam. 3. 26.

2. The introducing of Joseph to Pharaoh. The king's business required haste; Joseph is sent for out of the dungeon with all speed; Pharaoh's order discharged him, both from his imprisonment, and from his servitude, and made him a candidate for some of the highest trusts at court. The king can scarcely allow him time, but that decency required it, to shave himself, and to change his raiment, v. 14. It is done with all possible expedition, and Joseph is brought in, perhaps almost as much surprised as Peter was, Acts 12. 9. So suddenly is his captivity brought back, that he is as one that dreams, Ps. 126. 1. Pharaoh immediately, without inquiring who or whence he was, tells him his business, that he expected he should interpret his dream, v. 15. To which Joseph makes him a very modest decent reply, (v. 16.) in which, (1.) He gives honour to God; "It is not in me, God must give it." Note, Great gifts then appear most graceful and illustrious, when those that have them, use them humbly, and take not the praise of them to themselves, but give it to God. To such God gives more grace. (2.) He shows respect to Pharaoh, and hearty good will to