ch 40 - The dreams of the butler and baker and the way in which the butler forgot Joseph - incredible in itself - further highlights the providence of God.

39:2 Whilst 'the Lord was with Joseph' we should not think that Joseph thought things were going well with him all the time he was in Egypt for even when he was in a position of authority beyond his wildest dreams he named one of his children (Genesis 41:51) as a reminder of his sorrow.

40:7 We are son taken with the way in which Joseph was able to interpret the butler and baker's dreams that we may not notice that Joseph - as the jailer - is actually concerned for the welfare of the prisoners in his charge!

39:3,23 On two occasions this slave was seen to be faithful – more than that, his overseer recognised God was with Joseph. Can it be said by those that watch us that they can see our faith being lived out in our lives? Or do we think that Joseph was a special case and that we need not try to emulate his faithfulness?

ch 40 - Thinking more about the dreams. Isn’t it wonderful that the butler was the first to tell his dream? If the baker had told his dream first would the butler have been so willing to tell his dream – see 40:16

Yahweh was with Joseph and he prospered (39:2).  Joseph's master also observed this (39:3).  But, how was his master aware of this, seeing he was an idolatrous Egyptian and not a follower of Yahweh?  It must have been through two things:  the observable conduct of Joseph; and Joseph's open confession that his strength and direction came from his God, Yahweh.  Do we proclaim the glory of the Father to strangers by our conduct and confession? 

39  Joseph, at around the age of 17, was sold into Egypt. Doubtless when he went to find his brethren he did not take his Bible and so was sold into Egypt without any access to Scripture. Nevertheless he knew what God required of him. A clear indication that he already, at the age of 17, knew the ‘truth’ and was able to reflect on it and let it guide his life.

40:15 In saying that he was ‘stolen away’ from his own land does not actually reflect what really happened. His own brothers sold him – though Joseph does not say that. He leaves the matter for God to judge. How often do we feel the need to spell things out in a way which does not reflect well on our brethren? Maybe we should take a leaf out of Joseph’s book.

The prison where Joseph was confined was in Potiphar's house - Gen 40:7. How terrible to have your master as your chief jailor, when he was the one throwing you into prison. However, Potiphar apparently later recognised that Joseph was still a man to be trusted, even after he had confined him, because he put Pharaoh's officials in Joseph's care in the prison -- 40:4.

39:23 Whereas the Lord made things ‘prosper’ in Joseph’s hands we should not think that faithful service to God equals material riches. This is a confusion that many make. Material possessions are not as important as pleasing God. The thing which prospered was God’s name being seen. Is this so in our lives.?

39:12 This is the second time that a garment had got Joseph into trouble. The first being his coat of many colours.

We do not know how the chief butler or chief baker offended Pharaoh. All we know is that Pharaoh held the power of life or death over his subjects.

39:2 When the record says ‘Joseph was a prosperous man’ he was a slave in Egypt. By definition he owned nothing, he was owned by another. Joseph’s wealth was not material. He was ‘rich in faith’ – James 2:5

Gen 39:20 - Here is a man imprisoned for rejecting immoral acts, yet he does not complain or curse. Picture the scene.

How do we measure up against unjust treatment, do we complain? Surely here we have a type of Christ 1Pet 2:23

39:18-20 Joseph clearly made no defence of his position. He ‘suffered wrong’ thus manifesting a spirit which should allow us to be defrauded rather than seeking our own defence – 1Cor 6:7

Chapter 40 teaches us that prophetic dreams are not just confined to a special few, but that anyone can experience them if God so pleases. In Job 33:15-16 Elihu says that this is a method God uses to instruct us.

In chapter 40, we see the commencement of a train of events which would ultimately result in Joseph being freed from prison.  The men concerned with bread and wine were freed Gen 40:20-22, but it was to be another two years before Joseph gained his freedom Gen 41:1

The process whereby we obtain our freedom has already started and we celebrate the fact weekly with bread and wine.  We don't yet have that freedom, but it will surely come, if we wait patiently as Jospeh obviously did.  In the meantime, we must be careful that we don't act as the butler did, and forget what has been done for us 7911 "to mislay, be oblivious of". Every time he poured out Pharaoh's wine, the butler should have remembered the means whereby he gained his salvation and who provided that means. "This do in remembrance of me."

44:4      Because David had ‘heard’ about God’s work for Israel in the past he was able to say ‘Thou art my God’. He could put confidence in a God who had already demonstrated His faithfulness.

44:6 In asserting that he will not trust in his own weapons David differs from all of us. Generally we feel we can sort our own problems out. David was willing to leave things in God’s hand. A powerful lesson for us.

44:1 Clearly we see the value of God’s injunction – Exodus 19:3 – to instruct their children. David’s was able to reflect upon God’s past care when thinking about his own position.

44:14 In saying that God had made them a ‘byword’ the Psalmist is quoting Deut 28:37

v1 - 'and it came to pass' marks a break point in Matthew's Gospel account and is found of five occasions. Matthew 7:28 11:1 13:53 19:1 (26:1)
Here are some parallels between the meal at which Jesus' feet(head) were anointed in Bethany and the 'Last Supper'

26:7  The pouring of ointment is like Song of Solomon 1:3 where ointment being poured out is likened to a good name.

1) The two false witnesses actually brought up something which Jesus had said 3 ½ years earlier. Matt 26:60,61 records what the Lord had said on His first visit to Jerusalem after His baptism, in John 2:19.
a) It’s amazing that such a comment was remembered after all that time, and b) although they are described as false witnesses, what they said was true.
2) In Matt 26:65 the high priest rent his clothes.  This was strictly forbidden in Lev 21:10. But the high priest’s action had a hidden meaning, which probably he himself did not recognise. Here was the real Priest, after the order of Melchizedek standing in front of him. His Levitical priesthood was to be replaced by that of Christ.

26:8The word ‘waste’ <684> is the same word translated ‘perdition’ in John 17:12.

26:1    And now me enter the final phase of Jesus’ life as marked by the phrase ‘when Jesus had finished’ which starts in Matt 7:28and occurs a number of time in the gospel.

Jesus was arrested by the chief priests (v.57).  Thirty pieces of silver had been given to Judas, the betrayer, to deliver Jesus to them (vs.14,15).  Perhaps the psalmist is reflecting the Lord's feeling of entrapment, at this time, when he says: Many bulls surround me; strong bulls of Bashan encircle me (Psa 22:12).  But why was this image used?  It is a picture is of a helpless man in danger of being gored to death.  I wonder if a connection to the Law can be made here.  Take a look at Exo 21:32.  The elements here are: the bull; the servant; the slavemaster; the owner.  Could the bull represent the Law; the servant represent Jesus (see Isa 42:1; Matt 12:18); the owner represent the Jewish authorities; the slavemaster (Heb. adon = controller) represent Judas?  Notice that the bull's goring the servant resulted in the death of the bull (the Law was fulfilled by Christ).  Jesus had warned the Jewish authorities of their errors, but instead of repenting they killed Him.  Therefore, they would die never to be accepted into the kingdom (Luke 13:28).  Jesus' warning and their subsequent deaths seem to fit Exo 21:28,29. 

26:2 In saying ‘ye know that after two days ...’ we are able to see that we have now begun another day. Thus confirming that the day which started in Matt 21:20 has ended and almost incidentally confirms the structure of the week that we have when we put together John 12:1and the details of the days of the week given in Mark 11.

Having just spoken to the disciples in ch25 about comforting and looking after one another (25:35-36), we now see what was on Jesus' mind as he taught them. His own need for comfort. In v1-2 he immediately mentions the closeness of his crucifixion. It is very sad then to see that all the disciples behaved as the wicked servants (25:42-43) by not providing help or comfort in his time of greatest need. See v 8, 40, 43, 45, 69-74. Yet Jesus was desperately in need of comfort as we can clearly see from his own words (v38) and therefore v2 should be seen as his cry for help from his disciples.

The fact that none of the proud disciples could help Jesus at all, but that comfort came from a woman (v7-13) and a thief (Luke 23:39-43) emphasises much of Jesus teaching for the last 3 1/2 years. In particular, the disciples were forever changed by the ordeal, finally recognising that they couldn't be equal to Jesus, and accepting their own weakness and need. It was only with this change to their characters that they could now be a comfort to the followers of Jesus (see Matt 18:1-4, Luke 22:31-32).

26:23 In quoting Psa 41:9 which recounts the treachery of Ahithophel we gain an insight into how Jesus sees the upcoming events. He must have seen them as a repeat of the way in which Absalom sought the throne and used David’s counsellor to bring about that end.

26:58  We see here a progression similar to that in Psalm 1. 

Matt 26:58: Peter followed afar off - he walked  with the crowd towards the palace of the high priest. 
He then stood at the door of the high priest's palace: John 18:16 But Peter stood at the door without. 
We then read in Matt 26:69 that he sat without in the palace.