Genesis 41:11
One night both the chief baker and I had dreams, and each dream had its own meaning.
Confession of Sin DifficultGenesis 41:9-13
Faults RememberedT. Kidd.Genesis 41:9-13
Have You Forgotten Him?Spurgeon, Charles HaddonGenesis 41:9-13
Pharaoh's ButlerHomilistGenesis 41:9-13
Pharaoh's ButlerHomiletic ReviewGenesis 41:9-13
The Tried ManR.A. Redford Genesis 41

Yet did not the chief butler remember Joseph, but forgot him. "I do remember my faults this day." Good men have sometimes had to bear painful imprisonments. Think of Bunyan and Baxter shivering behind the bars of a narrow cell, where light and air were almost excluded, and where disease and death held sway. How much brightness, however, has broken at times from behind prison bars! We might not have had the 'Pilgrim's Progress,' unless Bunyan had been incarcerated on the banks of the Ouse. Nor might the patience and kindness of Joseph's disposition have shone out so brilliantly but for his prison life. In a work entitled ' Five Years' Penal Servitude' a most vivid description is given of how the criminals of the clever and cultured class have to mingle and work with those of ignorant and most sensual type. Defaulting cashiers have to undergo the same treatment as cowardly garrotters and desperate burglars. Breaking the law brings any under its rigorous clutches, and levels all distinctions of class or education. Thus Joseph, a Hebrew slave, although not a criminal, would be despised by the chief butler of Pharaoh, but the butler had to associate with him. Indeed the former became his superior in prison, and was in a position to render to a State official certain kindness.

I. THE FORGETFUL INGRATE. This man was a courtier, a permitted adviser of the Pharaoh of Egypt, but he is sent to the common prison. Joseph gives him much cheer, attention, and kindness. He seeks in every way to relieve the monotony of prison life, and becomes a prophet and religious helper. He sees the butler one day sad of countenance, and learns the reason. Readily he, by Divine help, interpreted the perplexing dream. His words are verified. The chief butler was doubtless profuse in his thanks and promises, but we see how he kept them. Perhaps the forgetfulness was convenient. He did not wish, after his restoration, to remind his monarch - even by making a request - of his having been formerly in disfavor. He possibly never intended to make any effort, unless it should be a gain to himself. He is a very different man in prison and out. This is the way of men in life. Favors slip from the memory like floods from a smoothly-worn rock. We might here possibly find out certain things in our own conduct which would indicate a similar forgetfulness of favors. For example, Christ came as the good Joseph to share our captive state. Think of what love he showed in bearing so much suffering for us. Do not put aside the thought of it as not being definitely for you. It was for each one, as if there were none other for whom to suffer. Some have not believed, have not come out from prison, but have preferred the darkness to light, have thought that the atonement was all unnecessary. They cannot understand how evil is their state until brought out of it. A beggar would not be troubled about his patches and rags in the common lodging-house; but let him be taken into a room of decently-arrayed people, and he then feels the difference, and shudders at his degraded appearance. When once brought into Christ's light we see from what we have been saved, and should be grateful to him. Some have been brought into union with him, and afterwards have declined from his way. Dangerous state. We should blame others who were ungrateful; what if we have been! The longer action is postponed, the deeper the ingratitude, and the less likelihood is there that the favor will he felt. The longer postponed, the harder to acknowledge. Thus the butler may have hesitated to speak of Joseph because he would have to reveal his own ingratitude. Possibly he hoped Joseph was dead. Not so; Joseph lives. Forgotten by man, he is not forgotten by God. God will yet bring the forgetful one and his benefactor face to face.

II. AROUSED MEMORIES. Wonderful is that faculty of the mind whereby we can imagine ourselves to exist in the past. Some have weak memories, others strong. Some have memories for places and thoughts, others for dates, figures, and words. Whether memory be strong or weak, the power of association is such that at times facts long past will be brought back most vividly. Revisiting places of interest, traversing certain countries, will bring to memory past friendships, and perhaps even subjects of conversation formerly held there. A house in which one has been born or trained becomes a complete history in time. Certain seasons arouse memories of the past, as birthdays, wedding days, Christmas time, or Easter. Certain circumstances also arouse memory. Pharaoh's perplexity concerning his dream forcibly reminded the butler of his morning of sadness in the prison. "I do remember," &c. The butler implied that he repented of his sins and of his forgetfulness. He may not have been very sincere, but as a courtier he introduces a subject in that way. Let us remember our faults, our inconsistencies as Christians, our hesitation to confess Christ, our excusing ourselves on the ground of the doings of others. Let us be plain with ourselves. Let us not see the motes in the eyes of others, and forget the beams in our own. Let us remember them that we may be humbled, may gain experience of how to avoid them in the future, may gain strength to resist, may gain pardon for past faults, and learn thereby more of the infinite forbearance and love of God, who is so willing to blot out our transgressions, and even the memory of our sins. - H.

Pharaoh dreamed.



(T. H. Leale)


1. The long waiting of Joseph before he attained his emancipation.

2. The wisdom of this delay in respect of Joseph's circumstances.

3. Pharaoh's prophetic dream.

4. The chief butler's forgetfulness.


1. The graceful way in which Joseph refers all to God.

2. Joseph's calmness, produced by the consciousness of God's presence.

3. Joseph's plan in the interpretation of the dream. It was simply a providential foresight for the future.

(F. W. Robertson, M. A.)

1. The dream was formed of elements with which the dreamer was somewhat familiar.

2. The dream was a Divine communication to the mind of a heathen.

3. The dream brought trouble into the heart of a monarch.

4. The dream could only be interpreted by a devout Theist.

I. THE REVOLUTIONS OF PROVIDENCE. Alternations mark the earthly history of the human world.

1. They tend to promote our spiritual discipline.

2. They remind us of the activity of God.

3. They tend to inspire us with a sense of our dependence upon Him.

4. This method tends, moreover, to give a meaning to the Bible.

5. This method often prepares the mind to receive the truths of the Bible.


1. It invested Joseph with a chastened humility of soul.

2. It enabled Joseph to solve the distressing inquiries of the monarch.

3. It exalted Joseph to supremacy in the kingdom.

III. THE DUTY OF RULERS. They should be —

1. Philanthropic.

2. Forecasting.

3. Economical.Lessons:

1. How great is the Governor of the world.

2. How worthless the world is without religion.

3. How important to be in fellowship with the great God.


Imperfect as human monarchs are, and sometimes corrupt, they are beneficial to society. A government must be very rotten if it is not better than anarchy. Hence, for the most part, God designs to act through kings, and permits them to be His ministers. God has a secret to make known to Egypt, viz., tidings of approaching scarcity; and since Pharaoh is on the throne, the communication shall be made to him.


1. A dream is enough to terrify him. Yet is not this cowardly? Why should the great Pharaoh be alarmed by a night-vision? Has he not an enormous army at his back? Ah, verily, there is another Power, active, mightier, more august, hedging him on every side! What if this strange Power should be unfriendly! No wonder that Pharaoh's knees tremble. He is like a fly upon the unseen mechanism of the universe. He is but a waif upon the stormy Atlantic. What is this all-surrounding Power? Possibly it may be God!

2. Further, he is a very dependent man. He cannot do without astrologers, magicians, butlers, and bakers. No; it would not do for the king to be independent. The temptation to play the tyrant would be irresistible. He is only one part of the social system, though it may be the most prominent.

3. The king is dependent upon the most obscure in his kingdom. On an imprisoned slave Pharaoh and all Egypt have to depend. Verily nobleness and worth may be found in the lowliest lot!


1. Joseph's first utterance was to acknowledge God. In substance he says, "I am powerless; God can meet the case." Hers was a great opportunity for ostentation, self-display. His bearing is calm, princely, royal. Of himself he can do nothing; but he has brought the true God into court, and "with God nothing is impossible."

2. This was an act of heroic faith. Joseph stood alone in that awestruck assembly. Magnates, officers, stewards, magicians, all were worshippers of Egypt's countless idols. To disparage the ancient idols, powerful for long ages, were perilous to a young man and a foreigner.


1. It is clear that Joseph was master of the situation. Etymologically, the word king means "the man that knows." It was this that made Elijah great and powerful in the face of idolatrous Israel. This gave Daniel sovereign influence in the Chaldean court. This made Luther a monarch among men. "Them that honour Me, I will honour."

2. For this royal position Joseph had been skilfully trained.

IV. THE REAL KING IS SUPREME IN EVERY EMERGENCY. Most sailors can steer the ship in fine weather; it requires a real pilot to steer safely through a storm. Pharaoh might do well enough at the helm of affairs, so long as harvests were copious, and the nation was well fed. But in presence of a night-vision, Pharaoh lost his balance; in presence of a famine, Pharaoh was staggered.

(J. Dickerson Davies, M. A.)

I. THE VICISSITUDES OF LIFE. Prosperity and adversity succeed each other. Life generally is as variable as an April day. If a man has seven years of uninterrupted happiness, he must not expect that it will continue much longer. The most prosperous men are liable to surprises. Families that have for years been free from sickness or bereavemant may suddenly be overshadowed by the angel of death. Hopes may be blighted when they are near fulfilment, and pleasure may be followed by severe and protracted trial.

II. THE OVER-RULING PROVIDENCE OF GOD. Whatever may be the opinions held by some, we say unhesitatingly that God has the affairs of all nations and of all men under His immediate control; that He gives or withholds, as seemeth good unto Him, but always in a way consistent with human freedom. And He invites our confidence.

III. THE DUTY OF USING THE PRESENT WELL. Although we are not to be overanxious about the future, we are not to disregard it altogether. We cannot tell what demands may be made upon our resources. We must provide, as far as possible, against sickness and adversity. We must not ignore the claims of others.

(F. J. Austin.)

This dream will appear to many but a jumble of incoherent ideas, which no wise man would retain in his memory. What other man ever thought, even in a dream, of kine, or of ears of corn, eating one another? Yet it is certain that this dream came from God, and that it was an intimation of future events, of exceedingly important consequence, both to the Egyptian nation, and to all the neighboring nations, and even to the church of God. "God's ways are not as our ways," nor ought we to measure His providential administration by our own rules. He discovers His mind in the manner best fitted to serve His purpose. It was not the will of God that Pharaoh should understand his own dream, till it was explained by a heaven-taught interpreter. If the meaning had been so plain, that it could have been explained by the wise men of Egypt, the design for which it was sent to Pharaoh would not have been gained. It was for Joseph's sake, and for the sake of his father's house, that Pharaoh dreamed, and that his dream required such an interpreter as Joseph. There are dreams and visions recorded in many places of the Bible, that appear to our narrow minds as dark as this dream of Pharaoh. God hath His reasons for choosing to deliver many parts of his mind in dark figures, which we would need a Joseph to interpret. But to allege that any part of Scripture ought to have been plainer than it is, would be daringly presumptuous. Every part of it was dictated to the holy men of God by that wisdom which cannot err. Every censure of the Divine wisdom must he folly and blasphemy. The darkest portion of Scripture was not written in vain.

(G. Lawson, D. D.)

It cannot be surprising that men in all ages and countries should have attached a great importance to dreams. When the functions of the soul seem fettered, and the images of the mind appear dissolved in floating phantoms, it was thought that the direct interference of the Deity alone could give strength and direction to the relaxed faculties; that if in such a state distinct and clearly circumscribed forms were perceived, they must have a higher tendency; and that their meaning is as mysterious as their origin is supernatural. Eastern nations especially, endowed as they are with a luxurious imagination, and carried away by a love of symbolism, searched the import of dreams with eager and serious anxiety. The Egyptians and Chaldeans were foremost in the cultivation of this branch of knowledge; they developed the explanation of dreams into a complete science; the interpreters of dreams were held in the most distinguished honour; they were regarded as being favoured with the highest order of wisdom, and even with divine inspiration; they surrounded the throne of the king, accompanied the expedition of the general, and often exercised a decisive influence in the most important deliberations. But the Greeks and Romans were not less scrupulous in this respect. That dreams come from Jupiter, is a maxim already pronounced by Homer; but they were considered significant only if occurring in the last third of the night, when dawn is near; persons in distress or difficulties slept in temples, in the hope of obtaining prophetic dreams which might indicate the means of rescue; men afflicted with illness especially resorted to this expedient, in the belief that AEsculapius would reveal to them the proper remedies; and Alexander the Great actually fancied he saw, in a dream, the herb which cured the wound of Ptolemy, his friend and relation. But how deeply the faith in the reality of dreams were rooted among the ancient nations is manifest from She views entertained by the Hebrews on this subject. Dreams grew in importance among the Hebrews in the course of centuries, and after the Babylonian captivity they were classified in a complete system; they were regarded either as auspicious or ominous; harassing or frightful visions were expiated by fasts and prayer; and Philo wrote an elaborate treatise, in two books, to prove that dreams are sent by God. It could not fail, that these decided notions, on a subject so vague and uncertain, caused serious abuses, chiefly from two sides; from weak-minded dreamers, who were often tortured by visionary misfortunes, and from cunning interpreters, who knew how to take advantages of such imbecility; but sometimes, also, from wicked schemers, who made real or pretended dreams the pretext of base and selfish plans; as Flavius Josephus did, when, by treachery and cowardice, he saved his life by passing over into the camp of the enemies. Jesus Sirach, therefore, though acknowledging that some dreams are sent by God, censured severely the folly of attributing weight to all; he impressed upon his readers that many dreams are idle and empty, like the wind and the shadow, a delusion to the fool, and a phantom of deceitful hope; just as Artabanus had, long before, said to king Xerxes: " The visions of dreams are not Divine; they most commonly hover around men respecting things which engaged their thoughts during the day"; although the superstition of his time is reflected in the legend which he narrated, how he yet was forced to acknowledge the awful sanctity of dreams. Nor has the interest in dreams ceased since that time; they have occupied the pen of many a modern psychologist; they have given rise to some of the most beautiful works, replete with profound thought and shrewd observation; and the peculiar mystery which surrounds those remarkable phenomena, too aerial to permit of the rigid analysis of the philosopher or the man of science, will always exercise an excusable charm over the human mind.

(M. M. Kalisch, Ph. D.)

Asenath, Egyptians, Joseph, Manasseh, Pharaoh, Potipherah, Zaphnathpaaneah
Egypt, Nile River, On
Dream, Dreamed, Dreams, Interpretation, Meaning, Sense, Special
1. Pharaoh has two dreams.
9. Joseph interprets them.
33. He gives Pharaoh counsel, and is highly advanced, and married.
46. The seven years of plenty.
50. He begets children.
53. The famine begins.

Dictionary of Bible Themes
Genesis 41:1-49

     8131   guidance, results

Genesis 41:9-13

     6682   mediation

Genesis 41:10-32

     7730   explanation

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

The Earliest Chapters in Divine Revelation
[Sidenote: The nature of inspiration] Since the days of the Greek philosophers the subject of inspiration and revelation has been fertile theme for discussion and dispute among scholars and theologians. Many different theories have been advanced, and ultimately abandoned as untenable. In its simplest meaning and use, inspiration describes the personal influence of one individual upon the mind and spirit of another. Thus we often say, "That man inspired me." What we are or do under the influence
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial;
Thomas Watson—A Body of Divinity

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

Second Great Group of Parables.
(Probably in Peræa.) Subdivision F. Parable of the Rich Man and Lazarus. ^C Luke XVI. 19-31. [The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable.]
J. W. McGarvey—The Four-Fold Gospel

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour,
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

Genesis 41:11 NIV
Genesis 41:11 NLT
Genesis 41:11 ESV
Genesis 41:11 NASB
Genesis 41:11 KJV

Genesis 41:11 Bible Apps
Genesis 41:11 Parallel
Genesis 41:11 Biblia Paralela
Genesis 41:11 Chinese Bible
Genesis 41:11 French Bible
Genesis 41:11 German Bible

Genesis 41:11 Commentaries

Bible Hub
Genesis 41:10
Top of Page
Top of Page