Ver. 1. Had offended their lord the king of Egypt.] What their offence was is not expressed. The Hebrews say, Pharaoh found a fly in his cup, and a little gravel in his bread, and therefore imprisoned these two great officers. But this had been to kill a fly, as one said, upon a man’s forehead with a great beetle. Some think they attempted the chastity of Pharaoh’s daughters. Such a thing as this made Augustus so angry against Ovid. But most likely it was for some conspiracy; such as was that of Bigthan and Teresh. (Esther 2:21) The present government is, for most part, always grievous; to some discontented great ones especially, who know not when they are well, but are ready to drive a good prince out of the world, and then would dig him up again, if they could; as the swain said of Dionysius. But what said Alphonsus, that renowned king, to this, in a speech to the Pope’s ambassador? He professed that he did not so much wonder at his courtiers’ ingratitude to him, who had raised sundry of them from mean to great estates, as at his own to God, whom by every sin we seek to depose, nay, to murder: for, Peccaturn est Deicidium. (Romans 1:30 1 John 3:15) Αει το παρον βαρυ.— Thucyd. Dionysium refodio.
Ver. 2. And Pharaoh was wroth, &c.] That had been enough to have broke their hearts: as a frown from Augustus did Cornelius Gallus; and another from Queen Elizabeth did Lord Chancellor Hatton. “ Ut mala nulla feram, nisi nudam Caesaris iram Nuda parum nobis Caesaris ira mali est?” saith Ovid. And again, “ Omne trahit secum, Caesaris ira, malum. ” Carmd., Elis., fol. 406.
Ver. 3. And he put them in ward, &c.] See the slippery estate of courtiers: today in favour, tomorrow in disgrace; as Haman; Sejanus, whom the same senators conducted to the prison, who had accompanied him to the senate. They which sacrificed unto him, as to their god, which kneeled down to adore him, now scoffed at him, seeing him dragged from the temple to the jail, from supreme honour to extreme ignominy. His greatest friends were most passionate against him, &c., they would not once look at him; as men look not after sundials, longer than the sun shines upon them. The place where Joseph was bound.] Here was a “wheel within a wheel,” (Ezekiel 1:16) a sweet providence; that these obnoxious officers should be sent to Joseph’s prison. Tacit.
Ver. 4. And the captain of the guard, &c.] This was Potiphar probably: who by this time saw his own error, and Joseph’s innocency; yet kept him still in prison, perhaps to save his wife’s honesty. Truth is the daughter of Time; it wil1 not always lie hid. Splendet cure obscuratur; vincit cum opprimitur, Hinc, ut Pacis templum in media urbe extruxerunt olim Romani, ita Veritatis statuam in suis urbibus olim coluerunt Aegyptii. The word Αληθεια is from α and ληθειν Caseus, in Ethic
Ver. 5. And they dreamed, &c.] Of dreams natural and supernatural. [See Trapp on “Ge 20:3”]
Ver. 6. And, behold, they were sad.] Or, Angry; and yet knew not how to help themselves. But carnal men digest their passions, as horses do their choler, by chewing on the bit. Pope Boniface being kept prisoner by Cardinal Columnus, tore his own flesh with his own teeth, and died raving. Bajazet, the great Turk, could not be pacified in three days, after he was taken by Tamerlane; but, as a desperate man, still sought after death, and called for it. Vivere noluit, mori nesciit; as it is said of that bishop of Salisbury, prisoner in King Stephen’s days. Revius. Turk. Hist., fol. 220. Roger, Bishop of Salisbury.
Ver. 7. And he asked Pharaoh’s officers, &c.] Vincula qui sensit, didicit succurrere vinctis. Joseph’s tender heart soon yearned toward them, upon the sight of their sadness: and, unasked, he offers himself to them; as our Saviour did to the widow of Nain, and to those two doubting disciples, Luke 24:17. Cyprian’s compassion is remarkable: Cum singulis pectus meum copulo, maeroris et funeris pondera luctuosa participo: cum plangentibus plunge, cum deflentibus defleo, &c. I weep with those that weep, and am like affected, as if like afflicted.
Ver. 8. And there is no interpreter.] The superstitious Egyptians did curiously observe their dreams; and commonly repaired to the soothsayers for an interpretation. (Genesis 41:8) Joseph calls these idolaters from their superstitions vanities to the living God; as Isaiah did those of his time, (Isaiah 8:19,20) and Daniel those of his. (Daniel 2:28,5:18) He had consulted with God by prayer, and with the Scripture, which revealed sufficient direction to him, (Ezekiel 31:1-12) and so soon despatched the interpretation of Nebuchadnezzar’s dream. (Daniel 4:10) So Joseph here; he suffered “troubles as an evildoer, even unto bonds: but the word of God is not bound.” (2 Timothy 2:9)