An Exposition of Genesis, Genesis · Chapter 40
CHAP. XL.
3. A further Issue of this tryal is ordered by providence unto Ioseph while he was in durance, and that was Gods gift to him for understanding secret events, which the Lord revealed by dreames, and interpreting them.
It is no great losse to be a prisoner, and a Prophet together, as God made Joseph. The declaration of this issue containeth in this chapter these heads.
1. The occasion of declaring this gift in Joseph, which as recorded is twofold.
1. More remote, the imprisonment of some. Ver. 1.4.
2. More immediate, the prisoners dreams. Ver. 5.16.
2. The exercise of this gift. Ver. 12.15.18.19.
3. The event of all related. V. 20.23.
1. In the occasion more remote, we have to note.
Ver. 1.1. The order of the history, And it was after these things, words, Heb. Sept. Cald. Which in all these lauguages signify matters, or events: that is, after Joseph was sold to Potiphar, preferred by him, accused by his wife, and cast into prison, after God was with him, and gave him favour in the eyes of the chief keeper, and made things to prosper in his hands. Next to these events, providence orders the following matters, to be for Josephs good. God keeps his own methods.
2. The matter of the histo…y, which occasioneth first the things, that follow, and herein are.
1. The report of the fall of two officers of Pharaoh, The butler of the King of Egypt, and the Baker sinned against their Lord the King of Egypt. Cald the same. foreign, Septuag. Chief wine skinker, chiefe bread-maker. Herein that, which giveth the first occasion is the offence of these here mentioned, where we have.
1. The parties noted by their offices, butler, and Baker, read by the Seaventy, chiefe, probably such as overloo-others in these services, for they have an higher title. Ver. 2.
2. Their fact, they sinned, or offended.
3. The partie against whome, Pharaoh himselfe, King of Egypt, their Lord. What their offence was is not named; the …ebrews, some of them, childishly tell us ked the one lett a fly be in Pharaohs cup, the other gave him bread with gravell: but these are fables; the offence doubtles was capital, or at least so suspected, by Pharaohs dealing with them; it matters not to know the particular. Ver. 1.
2. The anger of Pharaoh hereupon is related, And Pharaoh was wroth against two o… his eunuchs, against the chiefe of the butlers, and against the chi…ff of the Bakers. Sept. the same as before. — Two Princes, &c. Cald. Wherein we have.
1. The subject of this passion, Pharaoh king of Egypt, and a kings wrath is as the roaring of a lyon. Pro. 19:1….
2. The passion itselfe, he was angry, or wrathfully displeased.
3. The object; these two great officers fore named. This helps on the occasion of the discovery of Gods power, and wisedom given to Joseph. Ver. 2.Ver. 2.
3. The next thing giving occasion, is their imprisonment, where Ioseph now was, And he committed them into ward, in the house of the chiefe of the slaughter men. Provost marshal or Captaine of the guard into the tower house, the place where Joseph was bound. — Put them, &c, the place where Joseph lay Sept. — House of prisoners, &c. Cald, where are observable.
1. The authority committing, the king in his own territories,
2. The parties committed, the offenders fore named.
3. The commitment, they were put in ward, to be safely kept unto tryall and judgement.
4, The place, it was the tower-house the strong prison, and there where Joseph was bound with them. V. 3.Ver. 3.
4.Ver. 4. The last thing making up this occasion of discovery of Iosephs grace, and wisdome given him, was their special commitment to his charge, And the Provost marshal charged Joseph with them, and he ministred to them, and they were in ward dayes, or some dayes. Sept the same. — Put Joseph with them, &c. Cald. Here note
1. Power delegating, the chief marshall, which some think to be Potiphar, and therefore that he was now somewhat pacified to Joseph; but it seemed not so clear.
2. The delegating of power to Joseph, he charged Joseph with them for fit usage, and safe custody.
3. The discharge of Joseph to them, he ministered to them, according to his order.
4. The time of durance, some dayes they were in this ward, when Joseph conversed with them, and was knowne to them. All this makes the more remote occasion, Ver. 4.
Whence we may learn.
D. 1. Providence keep's its method in multiplying mercy to his Saints in misery.
D. 2. The sinnes of others God sometimes maketh an occasion of refreshing his own servants.
D. 3. Court officers are very prone to sin, and abuse favours.
D. 4. Kings themselves are not secured from offences by their neerest servants. Ver. 1.
D. 5. Kings offended are apt to swell in wrath & displeasure
D. 6. Greatest wrath of Kings is apt to rise against greatest officers. V. 2.
D. 7. The wrath of Kings usually causeth the restraint, and imprisonment of their criminall subjects.
D. 8. God order's place, where the wrath of man imprisons, and that for his owne ends.
D. 9. Innocents and malefactors may lye together in the same prison. Ver. 3.
D. 10. God inclineth the hearts of chief commanders for imprisonment, more to the innocent then guilty.
D. 11. Innocent prisoners under providence may have the charge of malefactors.
D. 12. Good souls trusted in any capacity, do execute it faithfully.
D. 13. Set times and seasons of restraint God appoints to his own, and others for his own ends.
D. 14. All these providence orders to be occasions of glorifying his grace in his Saints. Ver. 4.
2. The more immediate occasion of declaring the gift of wisdom in Joseph, was the dream, that each of the persons had in the prison, concerning which we have.
1. The general report of such an event. Ver. 5.8. Where.
1. It is recorded, that they had dreamed, wherein.
1. The event is related, And they dreamed a dream both of them, Cald the same. — Saw a dream. Sept. This was a way of Gods revealing his will to men at that time, and vouchsafed upon special occasion to wicked men also.
2. The time is noted, A man, or each man his dream in one night. That is three dayes before the event at one season. Sept. and Cald. same.
3. The kinde of the dream is expressed, Each man according to the interpretation of his dream, Cald the same. — Whose were the visions of their dream. Sept. That is, they say something in their dreams. The Hebrew notation teacheth, that they were dreames▪ significative, and intended to discover some events to them, as by interpretation & the issue it appeared. They were therefore not natural, but divine, sent to shew some providences toward them, and demonstrate the wisdom of God in Joseph.
4. The subjects are clearly noted, by their office, and condition, the butler and baker now bound in prison; of which we heard before. Ver. 5.Ver. 5.
2. The impression of these dreams upon their Spirits is here revealed, which came to be knowne.
1. By Iosephs visit of them, in the morning. Ver. 6.
1. His accesse early,Ver. 7. And Joseph came in unto them in the morning, Sept. Cald. same. A good keeper is up early about his charge.
2. His observation of them, And he saw, or looked on them, and observed them, likely more intently he beheld them.
3. The impression of their dreams discovered, And behold they were sad, or troubled, grieved, Sept. and Cald. same. This frame it is likely was not usu…l with them, their hearts put off sadnes, but now when Gods power troubleth them with dreams, they cannot bear up, behold they were very sad. Ver. 6.
2. By Iosephs expostulation with them, And he asked Pharaohs Eunuchs, Ver. 7.or Princes, which were with him in the ward of his Lords house, saying, wherefore are your faces evil to day? Why are your faces sad to day? Sept. and Cald. same.
1. The expostulator Ioseph, a compassion a…e keeper, who knew the burden of a prison.
2. The parties questioned, those noble officers of Pharaoh, now under custody, and in misery.
3. The expostulation; about their sadnes, with a purpose to comfort them, why are ye sad? A good example of a faithful and pittiful keeper.
3. By their answer to Ioseph, And they said, we have dreamed a dreame, and there is no interpreter of it. Cald. the same. — We have seen a dream, and there is none to conjecture of it, Sept. foreign. The cause of sadnes rendred is twofold.
1. The impression of their dreams, wee have dreamed a dream, and it is more then ordinary, which seem's to portend some evil to us, hereupon are we so sad.
2. The want of an interpreter, they meant one of the magicians, with whom Egypt did swarm; and being in doubt, and not knowing the issue of such impulsive dreams thus are we sad, and troubled. So whether dreams portend good or bad, while unknown, the dreamers are equally disquieted.
4. By Iosephs reply unto their complaint, wherein note.
1. A gentle correction of their folly, with instruction unto the true way of knowing such secrets, And Joseph said unto them, &c. Wherein.
1. His expostulatory institution, Do not interpretations belong to God, or are not interpretations Gods? — Is not the manifestation of it by God? Sept. — Surely from the face of God is the interpretation of a dream. Cald. Wherein.
1. He denyeth any power to wizards, &c. of the interpretation of these secrets.
2. He claims it, to God as his prerogative.
3. He sheweth that by God alone man is inabled thereunto.
2. His friendly invitation of them to impart their dreams to him, Declare to me, I pray you. Cald. the same. — Therefore declare, Sept. Wherein we may note.
1. His aim, it was doubtles to comfort them.
2. His acknowledgement, that God had given him that gift of interpretation.
3. His readines according to his gift to ease their mindes, and shew what God revealed by their dreams, which afterwards he performs. Ver. 8.Ver. 8.
Quest. 1. Why did not God give the dreams …ather to Ioseph then to them?
Answ. 1. It might be suspected from him by them. 2. It was his work to be an interpreter, not a dreamer. 3. God would have it so, more to affect the persons concerned in it.
Quest. 2. Why did not God reveal dream and interpretation too, as he did to Daniel. Chap. 2?
Answ. 1. Measures of gifts are made out by God as he pleaseth. 2. Thus much God thought fit now, more at another time. All must be given to Gods will.
Which teacheth us.
D. 1. Prisons and dreams are sometimes the joint effects of providence. Connection.
D. 2. In the same season dreams may be sent in by God on diverse persons to diverse issues.
D. 3. Dreames have been given of God significative, and teaching events to come.
D. 4. God may give malefactors dreames to shew his purpose of them. Ver. 5.
D. 5. Faithfulnes makes men early and diligent in their places.
D. 6. It is a point of faithfulnes in keepers, and overseers, to observe the state of men committed to them.
D. 7. By prison-afflictions stout Spirits may be made heavy and sad. Ver. 6.
D. 8. It is the praise of keepers to be pittiful to sad and dejected prisoners.
D. 9. Pitty is well expressed by inquiring into the cause of sadnes to the afflicted.
D. 10. Communion in sufferings is most meet to worke compassion towards others. Ver. 7.
D. 11. Dreames sent from God make impressions of sadnes upon poor creatures.
D. 12. Dreams of good events unknown, perplex Spirits, no lesse then those of the worst.
D. 13. Superstitious foolish Spirits, would know the meaning of Gods dreams by their interpreters.
D. 14. Want of such wizards, and magicians is apt to trouble sinners more.
D. 15. Gods servants labour to turn foolish hearts from such vain wayes.
D. 16. Gods Saints challenge that prerogative of opening secrets to God himselfe.
D. 17. Gods servants by grace obtaine the power from him of opening such secrets,
D. 18. Gracious souls as they have received, are readie to impart discoveries from God to men.
D. 19. In several measures hath God given out the rvealing of these secrets. Tell me.
D. 20. The troublesome dreams to the wicked, are made occasions of glorifying Gods grace in his Saints. Ver. 8.
2. The special report of the dreams now followeth, together with the discovery of that prophetical Spirit given to Ioseph, occasioned thereby: this is twofold, according to the persons.
1. The butlers dream revealed, and answeared. Ver. 9.15.
2. The bakers dream reported, and interpreted. Ver. 16.19.
In the former of these we have two general heads.
1. The dream declared. Ver. 9.10.11.
2. Interpreted. Ver. 12.15.
In the declaration of the dreame we have to note.
1. The relator of it, the chiefe butler himself, to whom it was sent of God, for it was foreign, a divine revelation, though he understood it not, And the chiefe of the butlers declared his dream to Joseph, Sept. & Cald. same. no difficultie is in these.
3. The manner of his relating, it was by word. And he said unto him, Sept. and Cald. same. That is by word of mouth made knowne to him.
3. The matter declared, which was his dreame, wherein we have to consider.
1. Somthing of vision, which he seemed to see, In my dream, behold a vine was before me, &c. Wherein these particulars.
1. A vine tree appearing. Ver. 9.Ver. 9,
2. Three branches in the vine.
3. The budding of the vine, And it was surely budding. (2) here is assertive more properly, though ours read it (As though it budded)
4. The blossoming, The blossom thereof shot up.
5. The fruit, The clusters thereof brought forth ripe grapes, All this hee seemed to see in his dream, and all this comming up at once. Ver. 10.Ver. 10.
2. Something of action appeared to him, threefold.
1. That he tooke Pharaohs cup, And the cup of Pharaoh was in my …and as formerly.
2. That he pressed the grapes into it, & I tooke the grapes and pressed thim into Pharaohs cup.
3. That he ministred to Pharaoh: And I gave the cup into Pharaohs hand; that is, that he served him as he was wont to do; so far is the dream. Ver. 11.Ver. 11.
2. The interpretation followeth, wherein we have.
1. The demonstration of Gods wisedom given to Joseph.
1. The person declared, And Joseph said unto him, A prisoner, and a keeper.
2. The gift asserted, This is the interpretation of it. Sept. and Cald. same. foreign. Wherein he implieth, what he had said before, that interpretations belong to God, and that it was now given to him and from God he was now bold peremptorily to affirm without doubt, that this was the meaning of his dream, which now he is about to tell him.
2. The interpretation itselfe; which he giveth.
1. About part of the vision, of three branches, that they did determinately signify three dayes. The three branches, these are three dayes. Ver. 12.Ver. 12
2. About that of action, he prophesieth by his dream the certaine restoring of him to his office wherein he expresseth.
1. The time,Ver. 13. In the end of three dayes, as some. — Or yet within three dayes, as others, Sept.
2. The restoring, Pharaoh shall lift up thy head. — Shall remember thy principality, Sept. — Thee, Cald. In summe, Pharaoh should set him at liberty.
3. The ministry or service whereunto, expressed, And shall restore thee to thy place, and thou shalt give Pharoahs cup into his hand, after the former order, when thou wast his Butler. Sept. Same. — Restore to thy ministry. Cald. In all Joseph giveth him an answer of peace by his dream.
3. An Addition to all of something concerning Ioseph himselfe, wherein we have to note.
1. His intreatie for himselfe, which containeth these things.
1. To be remembred by the butler, when he was at liberty,Ver. 14. But remember mee with thee, when it shall be well with thee, Sept. Cald. same.
2. To have kindnes from him, And doe mercy with mee, I pray thee, Sept. Cald. same.
3. To be commended by him unto Pharaoh, And make mention of me unto Pharaoh, Sept. Cald. same.
4. To get his freedom, And bring me forth out of this house. — Strong hold, Sept. Prison. Cald.
2. His apologie made from the injuries done him.
Ver. 15.1. By his brethren, Because by stealth I was stolen out of the land of the Hebrews? Cal. same.
1. The injury complained of was man stealing, it is expressed by a double word of the same nature, either to note the certainty, or the hainousnes of the fact. The theeves were his brethren, who kept him from returning to his father, together with the Ishmaelits, to whom they sold him; himselfe was the goods of his father stolen, the place whence the land of the Hebrews; This was Canaan, not yet in Iacobs possession, nor any of the Hebrews, but as sojournours in it; yet he called it their land, by saith, as it was by promise. So he pleads to the chiefe butler, consider my case, as one so violently taken from my fathers house.
2. By Potiphar in Egypt, wherein he urgeth.
1. His innocency, And there also I have not done any thing, Sept. Cald. same. That is, no evil thing deserving bonds; however I have been accused by a wicked woman, from whose allurements I fled.
2. His calamity notwithstanding, yet am I in this dungeon, But nothing have, I done, that they should put me into the dungeon, yet you see I am here as a malefactor; remember me therefore, I pray, when God shall do you good, and use meanes to get me out of this sad place.
Quest. 1. Did this gift of prophecy inable Ioseph to shew the events of good to every one, as to this Butler?
Answ. Surely no, for though he could tell certainly of the Butlers freedom within three dayes, yet knew he not the time of his own. This gift was therefore vouchsafed by God upon those special occasions, wherein he would glorify himself.
Quest. 2. Did Joseph well in seeking liberty by the Butler?
Answ. 1. Some Hebrews judge it an act of mistrusting God, and therefore God kept him bound two years after, but it is a groundles phansie. 2. The thing might well stand with faith in God. 3. It is a duty to use lawful meanes for liberty, as this was. V. 18.
Learn hence.
D. 1. Sad and seduced souls may be brought to open their troubles to such as may truly answer them from God.
D. 2. Things seen in dreams sent by God may signifye matters of another nature. So the vine, &c. Ver. 10.
D. 3. Actions are presented in some dreams by God to presage the like really to come. Ver. 11.
D. 4. Gods gift of interpretation of dreams is a sure oracle.
D. 5. God alone determin's the truth to every signe. Three branches, three dayes. Ver. 12.
D. 6. VnderUnder symbols God may infallibly teach restitution, and advancement to imprisoned creatures.
D. 7. Gods Prophets may declare that to others, which they cannot to themselves for good.
D. 8. Restitution of evill doers to favour must carry orderly ministration therein. Ver. 13.
D. 9. Gods goodnes to sufferers by his Prophets, requireth good to them. Remember me. Ver. 14.
D. 10. It is not unbeseeming Gods Prophets to desire their own good.
D. 11. It is reasonable to desire to be knowne to them, who can help them.
D. 12. Liberty is desirable by saints in their restraints.
D. 13. It is just for Gods innocents to complaine of wrongs.
D, 14. It is equal for Gods afflicted ones to plead their own innocency.
D. 15. It is fit for saints to desire freedom from dungeon-calamities. Ver. 15.
2. Now followeth the other special discovery of Gods gift to Joseph, by occasion of the second dream, declared by the baker, wherein we have.
1. The narration of the dream, and there in note.
1. The reporter, the chiefe of the bakers.
2.Ver. 16. The incouragement taken to declare it, Hee saw that he interpreted good. — That he had rightly conjectured, Sept. and Cald. that is, happily. Upon good tidings to his fellow prisoner, he hopeth for the like, and therefore hasteth to tell his dream. But poor man he findeth a sadder doom.
3. The order, the best went first, to bring on the worst more easily to be discovered.
4. The narration of his dream, wherein he tells.
1. His vision, what he seemed to see, And behold three white baskets on my head. — I seemed to take three baskets of fine bread, or bakemeats, Sept. — Full of the best bread. Gald. But in this rather the baskets are described made of white reed, or rods, fit to carry such things, some read baskets full of holes, as net worke. Ver. 16.
2. More which he seemed to see was, And in the uppermost basket of all meat for Pharaoh, the work of the baker or kook. — Of all kinds which Pharaoh did eat by the worke of the bread-maker, Sept. — Which was made by the Bakers art. Cald. or Pasterer. Of these we need not to speake more, but to understand them of such special bakemeats belonging to the bakers office, which were provided for Pharaoh.
2. His passion or what hee seemed to suffer, And the fowles did eat them out of the basket upon my head. — Out of the basket of my head, Sept. — Those things which were in the basket on my head. Cald. In all this he seeth not any thing of action, or ministring to Pharaoh, but of suffering from the fowles of heaven. Such is the dream. Ver. 17.Ver. 17.
2. The interpretation now followeth, wherein.
1. Joseph asserts the truth of what he now revealeth to him, And Joseph answered, and said, this is interpretation thereof, Sept. and Cald. same. He speaketh not doubtfully here, but pronounceth what he saith to be the very minde of God in his dream.
2. He opens the matter of the dream.
1. As to the vision in part, The three baskets are three dayes, Sept. and Cald. same. That is, they signify three days, as before. Ver. 18.Ver. 18.
2. As to the passion, what the meaning vvas of the birds devouring; Yet within three dayes Pharaoh shall take of thy head from thee, and shall hang thee upon a tree, and the fowl shall eat thy flesh from of thee, Sept. and Cald. same. Wherein he foretells.
1. The time, three dayes.
2. The event, his suffering of death, set out.
1. By taking away his head, that is his life.
2. By hanging of him upon a gallowes.
3. By making his flesh meat for the fowl of the heaven; which was a cursed suffering. Now by this various event declared by Ioseph unto these two, God honoured him, and prepareth him for an honorable deliverance from his prison-condition in his owne time, though it might seem long. Ver. 19.Ver. 19.
Quest. Did Ioseph say no more, but give him this hard sentence of death by his dream?
Answ. No more is here related; but the nature of the event, and the tendernes of Iosephs heart may make us presume, that he bespake sutably to the sadnes of his condition, and gave him counsel that might better prepare him to dye; though not here expressed.
Learn thence.
D. 1. Good tidings to companions in misery, is apt to make others also hope for the like.
D. 2. Good hopes may incourage men to open their mindes more freely, though a sad returne be made unto them.
D. 3. Dreams of different kindes God hath given men to different ends: some for evil, others for good.
D. 4 Men usually desire Gods revelation in hope of good.
D. 5. God may use the common things of a mans calling to shew him sad events; as the bakers basket, &c.
D. 6. God hath given sufferings in dreams to discover sufferings indeed. Ver. 16.17.
D. 7. Gods resolution of dreams sent, is infallible.
D. 8. Gods Servants must deliver saddest returns faithfully.
D. 9. A short time doth God set to the lives of malefactors, when they hope for longer.
D. 10. Powers of the world are apt to lay the most ignominious death upon such whom they reject.
D. 11. God orders all these sentences from men to the magnifying of his name and gifts to his saints. Ver. 19.
3. The last general of the chapter now followeth, which relateth the issue or event of all, wherein we may see providence working with, and ordering all the motions of creatures to his owne best ends. More especially in this part we have to note.
1. The event to Pharaohs servants, wherein,Ver. 20.
1. The time foretold, punctually observed, And it was in the third day. Sept. and Cald. same. that is, the third day after Joseph had opened their dreams.
2. The occasion turning this time, to fulfil the events fore told, It was Pharaohs birth day, and he made a feast for all his servants. Sept. and Cald. same. herein we may note.
1. The conjunction of Gods time with Pharaohs
2. The solemnization of Pharaohs birthday; he according to great mens custome would have Egypt thinke they were better for his being borne to them, and therefore feasts his neerest servants. A practise not recorded of Abraham, nor in Gods Church.
Quest. Is it lawful to keep birth dayes feasts.
Answ. 1. As to the matter there is no command from God for it. 2. It is not apparent, that ever the Church of God owned it in sacred history. 3. To remember our beginnings and blesse God is our dayly worke, and may be annu…lly, without superstition or impiety. 4. To keep them as Pharaoh, is wicked and cursed. From all it is apparent, men tooke up this custom for, and from themselves; but for men to keep other birth-dayes is more rare; onelyonly since the time of the Romish Apostasie; and for men to set up a natalitial feast for the son of God (unles they can shew his owne institution) is presumptuous superstition.
3. The event, which is here reported two wayes.
1. Generally, And he lifted up the head of the chiefe of the butlers, and the head of the chiefe of the bakers among his servants. — And he remembred the chiefe butler, and the princip…lity of the chiefe baker, &c. Sept. and Cald. This noteth no more then a general summons of them to appear before the assmbly of other princes, so he sent for them from prison.
2. Specially is the event here related, & that two wayes.
1. Concerning the butler, of whome two things are said.
1. His restitution to his place, And he restored the chiefe of the butlers to his butlership. — To his principality. Septuag. — to his ministry, Cald. This Joseph foretold him by his dream.
2. His ministration, And he gave the cup into the hand of Pharaoh. Septuag. and Cald. same. This also was prophesied by Joseph. Ver. 21.Ver. 21.
2. concerning the Baker, But the chiefe of the Bakers he hanged, as Joseph had interpreted to them. — Cald. the same. — Conjectured. Sept.
1. The issue was the death of the malefactor, that day Pharaoh executed him, and caused him to be hanged; whether justly upon demerit, or for his owne pleasure tyrannically, is not here expressed; but the day of execution it was unto him.
2. The manner of this reported, according to the interpretation of the dreames, even as Joseph had interpreted unto them; that is, it fell out to both of them in that third day just as it was foretold from their dreames by Joseph. Ver. 22.Ver. 22.
2. The event as to Joseph, little good as yet came to him by it; set out in the butlers unthankfulnes.
1. Yet did not the chiefe of the Butlers remember Joseph, Sept. Cald. same.
2. But he forgat him. Sept. Cald. same.
Both these discover that Gods time was not yet come for Josephs liberty, and therefore he fuffers men to be unmindfull, and orders it for his servants good, as the sequel of the history will declare. Ver. 23.
Learn hence.
D. 1. God keeps time punctually in making good his word for good and evil unto creatures.
D. 2. Mans day and Gods may meet together for fulfilling Gods will revealed.
D. 3 The birth dayes celebration is a heath'nish practice, and invention. Ver. 20.
D. 4. Such times worldly powers use to give but favours, or frowns; to kill and keep alive.
D. 5. Where God hath spoken of restitution to liberty, and honour, there it is done. Ver. 21.
D. 6. Where God hath foretold of death and destruction, there it surely comes to passe. Ver. 22.
D. 7. Men restored to liberty and prosperity are apt to forget adverse conditions.
D. 8. Carnal men usually prove unthankful for, and unmindful of good done to them in misery.
D. 9. God useth the forgetfulnes of creatures to bring about his gracious ends to his Saints.
D. 10. Vnkindnesses from creatures are but to make his Saints learne more patience toward God. Ver. 23.
Thus farre we have seen providence ordering the prison-condition to Joseph, and supporting, and honouring him in it; the next chapter will shew the comfortable issue of it unthought of, and unexpected by Joseph; the explication of which followeth.