Genesis 40:14 · Bible study
Genesis 40:14 Commentary: Faith, Means, and the Cupbearer
Hebrew · 9 what the commentators say
Meaning in one sentence
Does Joseph's request to the cupbearer show a lack of trust in God? A study of Genesis 40:14 in its ancient context and how commentators answer.
Research Summary
- Meaning: Joseph asks the cupbearer for loyal, active remembrance, a word to Pharaoh for his release, while grounding his request in innocence and humility.
- Key words: Zakhar ('remember,' twice: Qal 'recall' and Hiphil 'cause to mention'), chesed (loyal kindness), and na' (polite 'please').
- Main debate: Is this request a faithful use of means or a lapse in divine trust? Most commentators defend it; the Targum of Jonathan criticizes it.
- Theological theme: The compatibility of human responsibility and divine sovereignty; the role of gratitude and covenant loyalty.
- Best use: A text for teaching about patience, wise action, and trusting God without passivity; relevant for those who feel forgotten or unjustly treated.
Translation Comparison
BSB Berean Standard Bible 2020
But when it goes well for you, please remember me and show me kindness by mentioning me to Pharaoh, that he might bring me out of this prison.
WEB World English Bible 2000
But remember me when it is well with you. Please show kindness to me, and make mention of me to Pharaoh, and bring me out of this house.
KJV King James Version 1769
But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house:
ASV American Standard Version 1901
But have me in thy remembrance when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house:
YLT Young's Literal Translation 1898
`Surely if thou hast remembered me with thee, when it is well with thee, and hast done (I pray thee) kindness with me, and hast made mention of me unto Pharaoh, then hast thou brought me out from this house,
Darby Darby Bible 1890
Only bear a remembrance with thee of me when it goes well with thee, and deal kindly, I pray thee, with me, and make mention of me to Pharaoh, and bring me out of this house;
Douay-Rheims Douay-Rheims Bible 1899
Only remember me when it shall be well with thee, and do me this kindness: to put Pharao in mind to take me out of this prison:
Translations in other languages (10 available)
Acuérdate, pues, de mí para contigo cuando tuvieres ese bien, y ruégote que uses conmigo de misericordia, y hagas mención de mí á Faraón, y me saques de esta casa:
Lembra-te, pois, de mim para contigo quando tiveres esse bem, e rogo-te que uses comigo de misericórdia, e faças menção de mim a Faraó, e me tires desta prisão:
Mais souviens-toi de moi, quand tu seras heureux, et montre, je te prie, de la bonté à mon égard; parle en ma faveur à Pharaon, et fais-moi sortir de cette maison.
Aber gedenke meiner, wenn dir's wohl geht, und tue Barmherzigkeit an mir, daß du Pharao erinnerst, daß er mich aus diesem Hause führe.
Doch gedenk mijner bij uzelven, wanneer het u wel gaan zal, en doe toch weldadigheid aan mij, en doe van mij melding bij Farao, en maak, dat ik uit dit huis kome.
Ma ricordati di me, quando sarai felice, e siimi benigno, ti prego; parla di me a Faraone, e fammi uscire da questa casa;
Tylko wspomnij sobie na mię, gdy się będziesz miał dobrze, i uczyń proszę ze mną miłosierdzie, abyś wzmiankę uczynił o mnie przed Faraonem, i wybawił mię z domu tego;
вспомни же меня, когда хорошо тебе будет, и сделай мне благодеяние, и упомяни обо мне фараону, и выведи меня из этого дома,
但 你 得好處 的時候，求你記念我， 施 恩 與我，在 法老 面前提說我，救我 出 這 監牢。
But keep me in mind when things go well for you, and be good to me and say a good word for me to Pharaoh and get me out of this prison:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 40:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions largely defend Joseph's request to the cupbearer as a legitimate use of human means, not a lapse in faith. Gill directly addresses the charge, arguing that 'means are always to be used in order to the end, in subordination to the divine will.' Calvin notes Joseph pleaded his innocence to incline the butler to help him. Matthew Henry praises Joseph's modesty: he 'doth not reflect upon his brethren... nor doth he reflect on the wrong done him... but mildly avers his own innocency.' Lange observes that Joseph was so sure of his interpretation he seized the opportunity to plead for his own release. A minority view, preserved in the Targum of Jonathan, accuses Joseph of losing his 'superior confidence' and relying on human help. Yet most commentators, including Adam Clarke, see Joseph's request as reasonable and free of blame.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Faithful use of means: Most commentators (Gill, Calvin, Matthew Henry, Lange) argue that Joseph's request is proper; he uses a God-given opportunity without forsaking trust in God.
- Lapse in trust: The Targum of Jonathan and some later readers see Joseph's appeal to human help as a fall from the confidence he showed in Genesis 40:8 ('Interpretations belong to God').
What is clear: Joseph was innocent, in prison, and reasonably sought freedom through the cupbearer—these facts are not disputed.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Using human means vs. trusting God alone | Christians agree God works through means, prayer, medicine, work, relationships, and we are not to test God by refusing them. | Some traditions emphasize that asking human helpers can reflect impatience or a lack of faith (citing Proverbs 3:5-6); others point to biblical examples like Nehemiah praying and making plans (Nehemiah 2:4-5) as a model of faith in action. |
| Joseph's motive and tone | All agree Joseph was innocent, in deep distress, and had the right to desire freedom. | Some (Targum Jonathan, some Jewish interpreters) see a fall from confident faith when Joseph seeks human support; others (Calvin, Gill, Matthew Henry) see a humble, fitting request made in subordination to God. |
| The meaning of 'remember' (zakhar/chesed) | The term implies more than mental recall; it calls for loyal, covenantal action on behalf of the one remembered. | Whether Joseph's use of this language shows he is invoking a human bond of loyalty instead of (or alongside) divine faithfulness. Most see it as a legitimate appeal to gratitude, not a rejection of divine hope. |
Historical & Cultural Context
Joseph was imprisoned in Egypt's 'round house,' the prison attached to the captain of the guard (Genesis 40:3). Keil and Delitzsch note that the Hebrew bor (cistern or pit) was used for prison cells, often dry cesspools repurposed as miserable holes. This was not a comfortable setting. The chief cupbearer held a high position of trust in Pharaoh's court, he tasted wine for poison and advised the king. A request from such a man could open doors Joseph could not open himself.
The Hebrew word zakhar (remember) appears twice in the verse, once in the Qal stem ('you have remembered me') and once in the Hiphil causative ('you will bring me to remembrance'). Joseph asks not merely for recollection but for active intervention: a word spoken to Pharaoh on his behalf. The word chesed (kindness) carries covenantal overtones; it is loyal, binding kindness, the same term used later in David's covenant with Jonathan (1 Samuel 20:14-15). Joseph is appealing to a bond of gratitude, not a casual favor.
Lange mentions that Pharaoh's birthday was approaching, a day known for pardons and favor. This timing may have influenced Joseph's confidence. He asks humbly, using the particle na' ('please'), and grounds his request in innocence: he was stolen, not fled, and imprisoned for no crime. His restraint in naming his betrayers (his brothers, Potiphar's wife) is widely praised by commentators. In a culture where patronage and 'remembering' meant life or death, Joseph's request was both prudent and faithful.
Textual Notes
The supplied sources note no significant variants for Genesis 40:14. The Hebrew text is stable across major manuscripts, with no differences in the Masoretic tradition that affect meaning. All translations consulted render the verse substantially the same.
Reception History
Early Jewish tradition, especially the Targum of Jonathan, criticized Joseph for turning to a human intermediary rather than trusting God fully. This view sees Joseph's request as a moment of weakened faith. Christian commentators from Calvin onwards have largely defended Joseph, reading verse 14 as a model of lawful means used in dependence on God. Wesley writes that 'none can blame him to be desirous of liberty,' while Matthew Henry holds up Joseph's restraint (not blaming others) as an example for Christians. The verse has also been cited in discussions about reconciling prayer with practical action, particularly in prison ministry and pastoral counseling contexts.
Preaching This Verse
Three-point outline
- Hope in a hopeless place: Joseph serves from prison, interpreting dreams and offering hope to others (40:8). His own hope is not extinguished.
- A humble, not a grasping, request: Joseph asks for a simple act of remembrance. He does not demand, threaten, or bargain. He pleads innocence and asks for kindness.
- Faith uses means without displacing trust: Joseph prays to God (Genesis 40:8) and asks the cupbearer. These are not opposites. Faith does not forbid asking for help.
Five-point outline
- Joseph's context: unjust imprisonment, yet serving others.
- The interpretation: God gives wisdom; Joseph gives freely.
- The request: 'Remember me', a proper appeal to gratitude.
- Character in crisis: Joseph defends himself without attacking others.
- The outcome: human forgetfulness (40:23) does not thwart God's plan (50:20).
Illustration hooks
- A wrongfully convicted person writes to a friend who has been released, asking for a character reference. This is not a lack of faith in justice, it is using the system.
- A job applicant submits a referral from a former colleague. The colleague's word opens the door; the applicant's own skill and character earn the role. Both matter.
- A church writes letters of support for a member facing parole or asylum hearings. Prayer and action work together.
Questions your congregation is asking
- 'Should I ask people for help, or just trust God?'
- 'How do I know when I'm being impatient versus wisely acting?'
- 'What do I do when someone I asked for help forgets me?'
Leading a Discussion
This passage shows Joseph in the middle of suffering, using the gifts God gave him (dream interpretation) while also asking a human being for help. The questions below will help your group explore the tension between depending on God and using ordinary means.
Discussion questions
- Read Genesis 40:1-15. What do you notice about Joseph's character before he makes this request? (He serves, he asks 'Why are you sad?', he credits God for interpretations.)
- Why do you think Joseph asks the cupbearer to 'remember' him? What does this tell you about Joseph's mindset at this point?
- Compare Joseph's request with the language of the cross-references: 1 Samuel 20:14-15 (David and Jonathan) and Luke 23:42 (the thief on the cross). What pattern do you see?
- Some readers think Joseph should have trusted God alone and not asked a human for help. Others say using means is part of trusting God. What do you think, and why?
- How does Joseph describe his own situation in verse 15? (He was 'stolen' and 'did nothing.') Why does he emphasize innocence rather than blame others?
- What does this story teach about waiting on God while also acting wisely? Is there a situation in your life where you need to both pray and take practical steps?
- Verse 23 tells us the cupbearer forgot Joseph. How does that affect how you read verse 14? Does Joseph's hope in human help fail? Does God still work?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Joshua 2:12 | Now therefore, please swear to me by Yahweh, since I have dealt kindly with you, that you also will deal kindly with my father’s house, and give me a true sign; |
| I Samuel 20:14 | You shall not only show me the loving kindness of Yahweh while I still live, that I not die; |
| I Samuel 20:15 | but you shall also not cut off your kindness from my house forever, no, not when Yahweh has cut off every one of the enemies of David from the surface of the earth.” |
| I Samuel 25:31 | that this shall be no grief to you, nor offense of heart to my lord, either that you have shed blood without cause, or that my lord has avenged himself. When Yahweh has dealt well with my lord, then remember your servant.” |
| II Samuel 9:1 | David said, “Is there yet any who is left of Saul’s house, that I may show him kindness for Jonathan’s sake?” |
| I Kings 2:7 | But show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table; for so they came to me when I fled from Absalom your brother. |
| Luke 23:42 | He said to Jesus, “Lord, remember me when you come into your Kingdom.” |
| I Corinthians 7:21 | Were you called being a bondservant? Don’t let that bother you, but if you get an opportunity to become free, use it. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke focuses on the irony of the butler's forgetfulness. The miraculous accuracy of Joseph's prediction should have made him unforgettable, yet a mere courtier has little room for gratitude or genuine kindness in his world of ambition.
Calvin's Commentaries Reformed 1564
Calvin's point is that Joseph deliberately grounded his plea not in common humanity but in his innocence. Helping an innocent man is honorable, while rescuing the guilty is odious. Calvin suggests Joseph fully explained his case so the butler would have no doubt about his undeserved suffering.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools notes that Joseph's request was not for payment or recognition but simply for an act of kindness. His appeal for remembrance is framed as a humble plea, not a demand for reward, highlighting his reliance on human compassion.
Geneva Bible Notes Reformed 1599
The interpreter highlights Joseph’s strategic appeal to his fellow prisoner’s future success rather than immediate pity. By asking for remembrance only when the other is restored, he frames his request as a reasonable favor owed from a position of strength. This approach seeks to secure Pharaoh’s attention through the cupbearer’s influence once his own standing is recovered.
Gill's Exposition of the Bible Baptist 1748
Gill defends Joseph from critics who claim he wrongly sought help from man instead of God. He argues that using lawful means like this request is entirely proper when done in dependence on God. The request was reasonable and guided by providence, not a lapse of faith.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch explain that Joseph's phrase “lift up his head” means raising the butler from his degraded position and restoring him to office. They also note Joseph’s careful defense: he was stolen from Canaan, not fleeing from a crime, and is innocent in the pit-like prison.Keil-Delitzsch explain that Joseph's phrase "lift up his head" means raising the butler from his degraded state and restoring him to office. They also note that Joseph insisted he was stolen away, not fleeing from any crime, and that the prison was a miserable hole, often a dry cistern used for confinement.
Lange's Commentary Reformed 1857
Lange draws attention to Joseph's striking confidence in his own dream interpretation, so certain that he immediately uses the moment to plead for the butler's help. The commentary also notes Joseph's careful restraint: he describes himself as stolen and imprisoned without exposing the details of Potiphar's household.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights Joseph's immediate, humble response: when the prisoners lament having no interpreter, Joseph does not offer his own skill but points directly to God as the sole source of dream interpretation. His faith in God's sovereignty shines through even while he remains a forgotten prisoner himself.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights Joseph's remarkable restraint when seeking help. Instead of blaming his brothers or those who imprisoned him, Joseph simply states his innocence and avoids speaking ill of anyone. For Wesley, this models how believers should defend themselves: prove your own innocence without being eager to accuse others.