Joseph can be considered a type of Christ.  Here we see him starting his administration at aged thirty, paralleling the start of Jesus' ministry at the same age. Like Job, another type of Christ, Joseph was sorely tried before he was elevated to greatness.  Similarly, we as followers of Christ must expect trials before the greatness of our latter end (1Pet 4:12,13).

Before Joseph was presented to Pharaoh he shaved  (v.14).  The custom of the Egyptians (and the Romans) was to be clean shaven while the Jews grew beards.  Joseph also had to change his clothes before coming into the presence of Pharaoh.  Look at the parallels of Joseph and Jesus: they were both bid forth from death (dungeon; grave); they both changed their clothes (Jesus' original clothes were found in the tomb Luke 24:12); their appearance was changed before being presented to their respective authorities (shaved; immortalized ---> Pharaoh; Yahweh).
 
The doubling of a dream, as a confirmation of a Godly vision (v.32), had been experienced by Joseph earlier (Gen 37:6-9).

Interesting how the value of one fifth (v.34) is echoed in the Law (Lev 27).

41:32 The doubling of the dreams indicating certainty is rather like the law which is given alter – in the mouth of two … witnesses Deut 17:6

41:46 In saying that Joseph was 30 when he stood before Pharaoh has him starting his work of the salvation of his people at the same age that Jesus started his ministry – Luke 3:23

41:9-10        The way in which Joseph ended up in prison so that the butler and baker could tell him their dreams demonstrates the detailed way in which God was involved in Joseph’s life, though doubtless at the time Joseph only saw problems.

41:2 There are quite a number of places where the KJV of the Bible presents a picture which might be reminiscent of the English countryside. ‘Meadow’ is one such example. In fact the Hebrew would be better translated ‘reed bed’.

41:8 It must be that the inability of the magicians to interpret the dreams was of God. Doubtless there were many times that they invented interpretations of dreams to satisfy Pharaoh. But this time they were prevented from concocting an interpretation because God was involved in the big picture of Egypt’s future and His promises to Abraham.

Seven years is a long time to wait for something promised in a dream, especially when you are newcomer telling everyone else what to do. But Joseph kept his faith and continued to store up grain that whole time (v48-49). This is a good example of what faith is: "The substance of things hoped for" (Heb 11:1). The stored grain was the physical evidence (substance) of the famine to come (hoped for).

Gen 41:40 - Christ will be in charge of his Father's house (the kingdom of God on earth) till all sin is eradicated (1Cor 15:24-28).

Psa 45:10  In this Messianic Psalm we once again receive much exhortation. A quick look at V.10 

45:10    The call to ‘incline thine ear’ is the exhortation of Deut 6 to Israel.

45:11 The one who is to brought to the king is the bride. It is therefore, speaking of us. Do we ever wonder whether Jesus will ‘greatly desire’ us when he returns?

45:3The sword of the Psalm is also found in Song 5:8

It is clear from the words of this Psalm that this is a prophecy of Jesus. So how can Jesus be called "God" in verses 6-7? Well, one might think this was a complex question, but as always, God has given us the answer in His scripture. If we simply look at the context of where this passage is quoted (Heb 1:6), we read:

"God has spoken to us by His son... being the brightness of His glory and the express image of His person" (Heb 1:2-3).

So quite simply: the son is the very image of his Father, and just as you or I can be called by the name of our parent, Jesus could be called by the name of his. And just as you or I can remind others of our parents by our looks, mannerisms, and way of speech; so could Jesus.

45:7  Hating wickedness contrasts powerfully with Psa 52:3. Doeg is so different from David.

45:6 It is often the case that we, when we know that what we are seeking to implement is ‘truth’, we seem to forget ‘meekness’ Paul told Timothy - 2Tim 2:25 - to use meekness when instructing those in error. Maybe we could learn from this.

Matthew 27:1 - "When the morning was come" - This was not long after Jesus had been condemned by the Sanhedrin. Peter’s last denial was probably not far from three o’clock a. m., or near the break of day. As soon as it was light, the Jews consulted together for the purpose of taking his life. The sun rose at that season of the year in Judea not far from five o’clock a.m., and the time when they assembled, therefore, was not long after Peter’s denial.

"The chief priests and elders of the people took counsel" - They had, at his illegal trial - Matthew 26:65-66 - agreed that he deserved to die, "on a charge of blasphemy;" yet they did not dare to put him to death by stoning, as they did afterward Stephen - Acts 7 - and as the law commanded in case of blasphemy, for they feared the people. They therefore "consulted," or took counsel together, to determine on what pretence they could deliver Him to the Roman emperor, or to fix some charge of a civil nature by which Pilate might be induced to condemn Him. The charge which they fixed on was not that on which they had tried Him, and on which they had determined He ought to die, but "that of perverting the nation, and of forbidding to give tribute to Caesar," - Luke 23:2. On this accusation, if made out, they supposed Pilate could be induced to condemn Jesus. On a charge of "blasphemy" they knew he could not, as that was not an offence against the Roman laws, and over which, therefore, Pilate claimed no jurisdiction.

"To put him to death" - Having got Jesus in their clutches at last, they were desperate to devise some way by which He might be put to death under the authority of the Roman governor.

Matthew 27:38 - Why was Jesus crucified between two thieves? Do they represent Adam and Eve who grasped at equality with the Elohim [angels] in the beginning? - Genesis 3:22. Or do the two thieves represent Jew and Gentile, both of whom have robbed God of HIS glory betimes? Or maybe they represent those who cannot repent, and those who do repent at last? To be certain, we are all "thieves" having robbed God of the full influence HE might have had in each of our lives. One wonders what was going through the minds of James and John and Jesus' Aunty Salome as they viewed this horrific scene, for it was they who had petitioned Jesus for the right and left hand positions in His cabinet should the Kingdom have been established at that time. No wonder Jesus had admonished them, "ye know not what ye ask" - Matthew 20:20-24.

The first two are resolved by noting that the Greek word for field in Matthew is 'agros', commonly meaning a piece of ground as normally meant by 'field'. That in Acts is 'chorion' better rendered by our word 'smallholding'. That they are different transactions is emphasised by the different verbs applied to the aquisitions. The priests 'bought', Greek 'agorazo'= 'to buy on the in the open market' whereas Judas 'purchased', Greek 'ktomai',= to aquire for oneself (from 'ktema'= a possession'). It seems likely therefore that Acts is recording what has only now become apparent, that (John 12:6) 'Judas was a thief', and that he had been salting away funds over a long peiod to aquire this smallholding for a personal possession (remember it was said of all the apostles 'we have left all and followed thee').

The rather gruesome explanation of the details of Judas' death may now be reconciled thus. Judas in his remorse fled to his smallholding, remote from the city, and there hanged himself and was not found for some time. His body may well have hung and decayed there in isolation, until the rope rotted and he fell headlong with the associated detail of Acts 1:18, and was subsequently found..

The apparent problem of two separate parcels of ground being called 'the field of blood is answered by the note earlier that the words for field are different. One became known as the 'field of blood', the other, 'Aceldama' was the 'smallholding of blood' fboth so called for different reasons, points so clear in the Greek as to allow no confusion See Sidlow Baxter, 'Studies in Problem Texts'.

V.17  Pilate asks the Jews to choose who they would like to be released, Barabbas or Jesus the Christ.
Some manuscripts name Barabbas more fully as Jesus Barabbas. That would mean his name literally meant  Savior, Son of the Father.  How ironic as this title is also attributable to the Lord Jesus.
Both Barabbas and Jesus the Christ were incarcerated.  One emerged forth to life and the other condemned to death.
Is this not showing us, like the situation with the butler and baker who we read about yesterday in Gen. 40, the death and resurrection of the Son of God?

Verse 39 tells us 'they that passed by reviled him, wagging their heads, and saying 'thou that destroyest the temple, and buildest it in three days, save thyself.  If thou be the Son of God, come down from the cross'

Amazingly, these 'passers by' were mocking Jesus for words he had said near the start of his ministry, when he cleansed the temple.

Its hard to think that 'passers by', would have remembered what he had said all that time ago?  This phrase he used was quoted on one other occasion - that is at his trial.

In the previous chapter the chief priests and the elders, in their desperation, illegally sought false witness against Jesus, no doubt offering money to any man that successfully brought a conviction.  Two witnesses at the last came and quoted this phrase, trying to condemn Christ.

However, their false statements were not enough to bring about the conviction.  So no doubt they did not get their reward.  Had those chief priests and those elders obeyed the letter of the law, we read in Deut 19 that it should not have been Christ nailed to the cross, but these two,
having brought about false accusations.

Is it not possible, therefore, that these 'passers by' were people we read about yesterday?  Two people who didn't get their money.  Two people who were bragging because it was Christ suffering on the cross and not them.

The heart truly is deceitfully wicked.

In v.43 the Jews are quoting (unwittingly?) from Psa 22:8.  The Lord hearing this answers them (Prov 26:5) by quoting Psa 22:1(v.46).  He is telling onlookers to read all of Ps. 22 and understand what was written about Him, and believe.

As he hung, dying in agony, upon the cross, Jesus reiterates the beginning words of Psalm 22 (v.46).  He had been mocked by the Jews (Mark 15:29-32).  Then, he utters the words which would have been recognized by the Jews, in Aramaic, Eloi, Eloi, lama sabachthani?  If they had thought about the psalm, they would have understood that it spoke of Him.  But their hearts were hardened. Ironically, a gentile, who probably was not familiar with Psalm 22 embraced Him (Mark 15:39).
The first part of Ps. 22 describes a sense of being cut off from God. Jesus and His Father always had an uncommonly close relationship (John 5:19-21, 10:30, 14:11).  Could it be that the Father withdrew His presence and left Jesus to suffer his final moments on the cross alone?

27:31  The mocking of Jesus contrasts the way in which Herod was 'mocked' by the 'wise men' in Matt 2:16 when they did not return to Herod to tell him the whereabouts of Jesus.

27:1 ‘elders … to death’ quotes and echoes the sentiments of Psa 31:13

27-31 Between the scourging and Christ's crucifixion, Matthew gives the most complete list of the mocking that he suffered

27:3-10      The events recorded in these verses are a digression, it seems. Doubtless Judas did not do all these things on the night in which Jesus was betrayed. All the gospels are silent as to when Judas hung himself after returning the money to the chief priests. However it is most improbable that these events took place before the actual death of Jesus.

There is an interesting point regarding vs.9,10.  Although Jeremiah is given credit for having spoken the words quoted, they actually appear in Zech 11:12,13.  In Jesus' day, the books of the prophets began with Jeremiah.  The lead book was mentioned by name for any material that was contained in that (prophetical) group, rather than the name of the specific book (in this case Zechariah). 

The first part of Ps. 22 describes a sense of being cut off from God. Jesus and His Father always had an uncommonly close relationship (John 5:19-21;10:30; 14:11).  Could it be that the Father withdrew His presence and left Jesus to suffer his final moments on the cross alone?

As has been remarked by others, v9-10 isn't quoted from Jeremiah but from Zechariah. So why does Matthew mention Jeremiah?

When we find such anomalies in scripture, God is saying "This is important. Go and do some digging!" So the Spirit means us to link Zech 11 and Matt 27 with Jer 32 which speaks of Jeremiah buying a field for pieces of silver. Some verses which immediately stand out are Jer 32:26-33 and in particular v32 "their kings, their princes, their priests, their prophets, the men of Judah, and the inhabitants of Jerusalem" who were the multitude condemning Jesus, bringing upon themselves the prophecy spoken by Jeremiah in v31. Thus we are being told that the death of Jesus was a culmination of the wickedness of Jerusalem, yet his act of self sacrifice would seal the "everlasting covenant" which would ultimately lead to its restoration (Jer 32:37-44).