Genesis 40:9

Joseph listened to the dreams and gave their interpretations. These dreams were not trivial. They were serious warnings from God about what everyone would soon face. These two dreams also prepare for Pharaoh’s two dreams, which reveal the coming seasons of life and death that the nation would soon experience.

Joseph did not lose faith in God’s promises, as evidenced by his readiness to interpret the dreams of two prisoners. He was still convinced that God’s revelation in his own two dreams (37:5–11) was true, and he had not abandoned hope that they would be fulfilled. When the fellow prisoners’ dreams were fulfilled exactly as Joseph said, this confirmed that his previous dreams were from God.

THE BUTLER'S DREAM. (Gen 40:9-15)

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.

Observe, I. The special providence of God, which filled the heads of these two prisoners with unusual dreams, such as made extraordinary impressions upon them, and carried with them evidences of a divine origin, both in one night. Note, God has immediate access to the spirits of men, which he can make serviceable to his own purposes whenever he pleases, quite beyond the intention of those concerned. To him all hearts are open, and anciently he spoke not only to his own people, but to others, in dreams, Job 33:15. Things to come were thus foretold, but very obscurely.
II. The impression which was made upon these prisoners by their dreams (Gen 40:6): They were sad. It was not the prison that made them sad (they were pretty well used to that, and perhaps lived jovially there), but the dream. Note, God has more ways than one to sadden the spirits of those that are to be made sad. Those sinners that are hardy enough under outward troubles, and will not yield to them, yet God can find out a way to punish; he can take off their wheels, by wounding their spirits, and laying loads upon them.
III. Joseph's great tenderness and compassion towards them. He enquired with concern, Wherefore look you so sadly today? Gen 40:7. Joseph was their keeper, and in that office he was mild. Note, It becomes us to take cognizance of the sorrows even of those that are under our check. Joseph was their companion in tribulation, he was now a prisoner with them, and had been a dreamer too. Note, Communion in sufferings helps to work compassion towards those that do suffer. Let us learn hence, 1. To concern ourselves in the sorrows and troubles of others, and to enquire into the reason of the sadness of our brethren's countenances; we should be often considering the tears of the oppressed, Ecc 4:1. It is some relief to those that are in trouble to be taken notice of. 2. To enquire into the causes of our own sorrow, "Wherefore do I look so sadly? Is there a reason? Is it a good reason? Is there not a reason for comfort sufficient to balance it, whatever it is? Why art thou cast down, O my soul?"
IV. The dreams themselves, and the interpretation of them. That which troubled these prisoners was that being confined they could not have recourse to the diviners of Egypt who pretended to interpret dreams: There is no interpreter here in the prison, Gen 40:8. Note, There are interpreters which those that are in prison and sorrow should wish to have with them, to instruct them in the meaning and design of Providence (Elihu alludes to such, when he says, If there be an interpreter, one among a thousand, to show unto man his uprightness, Job 33:23, Job 33:24), interpreters to guide their consciences, not to satisfy their curiosity. Joseph hereupon directed them which way to look: Do not interpretations belong to God? He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. Note, It is God's prerogative to foretel things to come, Isa 46:10. He must therefore have the praise of all the gifts of foresight which men have, ordinary or extraordinary. Joseph premises a caveat against his own praise, and is careful to transmit the glory to God, as Daniel, Dan 2:30. Joseph suggests, "If interpretations belong to God, he is a free agent, and may communicate the power to whom he pleases, and therefore tell me your dreams." Now, 1. The chief butler's dream was a happy presage of his enlargement, and re-advancement, within three days; and so Joseph explained it to him, Gen 40:12, Gen 40:13. Probably it had been usual with him to press the full-ripe grapes immediately into Pharaoh's cup, the simplicity of that age not being acquainted with the modern arts of making the wine fine. Observe, Joseph foretold the chief butler's deliverance, but he did not foresee his own. He had long before dreamt of his own honour, and the obeisance which his brethren should do to him, with the remembrance of which he must now support himself, without any new or fresh discoveries. The visions that are for the comfort of God's saints are for a great while to come, and relate to things that are very far off, while the foresights of others, like this recorded there, look but three days before them. 2. The chief baker's dream portended his ignominious death, Gen 40:18, Gen 40:19. The happy interpretation of the other's dream encouraged him to relate his. Thus hypocrites, when they hear good things promised to good Christians, would put in for a share, though they have no part nor lot in the matter. It was not Joseph's fault that he brought him no better tidings. Ministers are but interpreters, they cannot make the thing otherwise than it is; if therefore they deal faithfully, and their message prove unpleasing, it is not their fault. Bad dreams cannot expect a good interpretation.
V. The improvement Joseph made of this opportunity to get a friend at court, Gen 40:14, Gen 40:15. He modestly bespoke the favour of the chief butler, whose preferment he foretold: But think of me when it shall be well with thee. Though the respect paid to Joseph made the prison as easy to him as a prison could be, yet none can blame him for being desirous of liberty. See here, 1. What a modest representation he makes of his own case, Gen 40:15. He does not reflect upon his brethren that sold him; he only says, I was stolen out of the land of the Hebrews, that is, unjustly sent thence, no matter where the fault was. Nor does he reflect on the wrong done him in this imprisonment by his mistress that was his prosecutrix, and his master that was his judge; but mildly avers his own innocence: Here have I done nothing that they should put me into the dungeon. Note, When we are called to vindicate ourselves we should carefully avoid, as much as may be, speaking ill of others. Let us be content to prove ourselves innocent, and not be fond of upbraiding others with their guilt. 2. What a modest request he makes to the chief butler: "Only, think of me. Pray do me a kindness, if it lie in your way." And his particular petition is, Bring me out of this house. He does not say, "Bring me into Pharaoh's house, get me a place at court." No, he begs for enlargement, not preferment. Note, Providence sometimes designs the greatest honours for those that least covet or expect them.

And Joseph came in unto them, in the morning. As I have lately said, we ought here to behold, with the eyes of faith, the wonderful providence of God. For, although the butler and baker are certainly informed of their own fate; yet this was not done so much out of regard to them, as in favor of Joseph; whom God designed, by this method, to make known to the king. Therefore, by a secret instinct he had rendered them sad and astonished, as if he would lead them by the hand to his servant Joseph. It is, however, to be observed, that by a new inspiration of the Spirit, the gift of prophecy, which he had not before possessed, was imparted to him in the prison. When he had previously dreamed himself, he remained, for a while, in suspense and doubt respecting the divine revelation; but now he is a certain interpreter to others. And though, when he was inquiring into the cause of their sadness, he perhaps did not think of dreams; yet, from the next verse it appears that he was conscious to himself of having received the gift of the Spirit; and, in this confidence, he exhorts them to relate the dreams, of which he was about to be the interpreter. Do not interpretations (he says) belong to God? Certainly he does not arrogantly transfer to himself what he acknowledges to be peculiar to God; but according to the means which his vocation supplied, he offers them his service. This must be noted, in order that no one may undesignedly usurp more to himself than he knows that God has granted him. For, on this account, Paul so diligently teaches that the gifts of the Spirit are variously distributed, (1 Corinthians 12:4,) and that God has assigned to each a certain post, in order that no one may act ambitiously, or intrude himself into another's office; but rather that each should keep himself within the bounds of his own calling. Unless this degree of moderation shall prevail, all things will necessarily be thrown into confusion; because the truth of God will be distorted by the foolish temerity of many; peace and concord will be disturbed, and, in short, no good order will be maintained. Let us learn, therefore, that Joseph confidently promised an interpretation of the dreams, because he knew that he was furnished and adorned with this gift by God. The same remark applies to his interrogation respecting the dreams. For he does not attempt to proceed beyond what his own power authorized him to do: he does not, therefore, divine what they had dreamed, but confesses it was hidden from him. The method pursued by Daniel was different, for he was enabled, by a direct revelation, to state and interpret the dream which had entirely escaped the memory of the king of Babylon. (Daniel 2:28.) He, therefore, relying upon a larger measure of the Spirit, does not hesitate to profess that he can both divine and interpret dreams. But Joseph, to whom the half only of these gifts was imparted, keeps himself within legitimate bounds. Besides, he not only guards himself against presumption; but, by declaring that whatever he has received is from God, he ingenuously testifies that he has nothing from himself. He does not, therefore, boast of his own quickness or clear-sightedness, but wishes only to be known as the servant of God. Let those who excel, follow this rule; lest, by ascribing too much to themselves, (which commonly happens,) they obscure the grace of God. Moreover, this vanity is to be restrained, not only that God alone may be glorified, and may not be robbed of his right; but that prophets, and teachers, and all others who are indued with heavenly grace, may humbly submit themselves to the direction of the Spirit. What Moses says is also to be observed, that Joseph was concerned at the sadness of those who were with him in prison. For thus men become softened by their own afflictions, so that they do not despise others who are in misery; and, in this way, common sufferings generate sympathy. Wherefore it is not wonderful that God should exercise us with various sorrows; since nothing is more becoming than humanity towards our brethren, who, being weighed down with trials, lie under contempt. This humanity, however, must be learned by experience; because our innate ferocity is more and more inflated by prosperity.

There is no interpreter - They either had access to none, or those to whom they applied could give them no consistent, satisfactory meaning.
Do not interpretations belong to God? - God alone, the Supreme Being, knows what is in futurity; and if he have sent a significant dream, he alone can give the solution.

And the chief butler told his dream to Joseph,.... He listened to what Joseph said, and paid a regard to it, and began to think he might be able to interpret his dream, and therefore was forward, and the first to tell him it at once; whereas the chief baker did not seem disposed to do it, until he observed the good interpretation given of the butler's dream, Genesis 40:16,

and said unto him, in my dream, behold, a vine was before me; it appeared to him in his dream, as if a vine sprung up at once, and stood before him; which was very suitable to his office as a butler, wine being the fruit of the vine, which he provided for the king his master, and presented to him at table.

The cup-bearer gave this account: "In my dream, behold there was a vine before me, and on the vine three branches; and it was as though blossoming, it shot forth its blossom (נצּהּ either from the hapax l. נץ = נצּה, or from נצּה with the fem. termination resolved into the 3 pers. suff.: Ewald, 257d), its clusters ripened into grapes. And Pharaoh's cup was in my hand; and I took the grapes and pressed them into Pharaoh's cup, and gave the cup into Pharaoh's hand." In this dream the office and duty of the royal cup-bearer were represented in an unmistakeable manner, though the particular details must not be so forced as to lead to the conclusion, that the kings of ancient Egypt drank only the fresh juice of the grape, and not fermented wine as well. The cultivation of the vine, and the making and drinking of wine, among the Egyptians, are established beyond question by ancient testimony and the earliest monuments, notwithstanding the statement of Herodotus (2, 77) to the contrary (see Hengstenberg, Egypt and the Books of Moses, pp. 13ff.).