Joseph the Faithful Servant
Sermon: Joseph the Faithful Servant (Genesis 37-50)
Genesis 39:9 No one is greater in this house than I am. My master has withheld nothing from me except you, because you are his wife. How then could I do such a wicked thing and sin against God?" 10 And though she spoke to Joseph day after day, he refused to go to bed with her or even be with her.
Genesis 50:20 You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. (read 45:5-8)
Sermón: José el Siervo Fiel (Génesis 37-50)
Génesis 39:9-10 No hay otro mayor que yo en esta casa, y ninguna cosa me ha reservado sino a ti, por cuanto tú eres su mujer [esposa]; ¿cómo, pues, haría yo este grande mal, y pecaría contra Dios? Hablando ella a José cada día, y no escuchándola él para acostarse al lado de ella, o para estar con ella,
LA VIDA DE JOSE
Nació cuando su padre Jacob tenía 91 años de edad
Vendido como esclavo por sus hermanos a la edad de 17
Encarcelado injustamente a la edad de ______
Interpreta los sueños del copero y del panadero a la edad de 28
Puesto de jefe en Egipto a la edad de 30
Hambre y escasez empieza a al edad de 37
Reunido con sus hermanos a la edad de 38
Se da a concer a su hermanos a la edad de 39
El hambre mundial termina a la edad de 44
Su padre Jacob muere cuando Jose tenía 56 años
José muere a la edad de 110
Génesis 50:20 (DHH) Ustedes pensaron hacerme mal, pero Dios cambió ese mal en bien para hacer lo que hoy vemos: para salvar la vida de mucha gente. (lea Gen. 45:5-8)
RUN LIKE JOSEPH….. You cannot defeat temptation by accident
HISTORY OF FAMILY SEXUAL PROBLEMS
Jacob had 2 wives (Rachel y Leah) & 2 servant girls (Bilhah y Zilpah)
Dinah was raped (Gen.34)
Judá slept w/ a prostitute that turned out to be his daughter in law (Gen.38)
Reuben slept with Bilhah his stepmother (Gen.35:22)
HIS EARLY YEARS (Gen.37)
* but at this point there is nothing he’d done to indicate what a godly man he would become!
Obedient to his father (v.13)
DYNAMICS OF TEMPTATION (Gen.39)
v.1 Egypt - sovereignly placed here by God
v.1 Potiphar – God knew beforehand what kind of person Mrs. Potiphar was
v.2-6 Prosperity & Success & Blessing preceded His Trial (God) / Temptation (Devil)
v.6 Physically gifted by God (39:6b)
Got his physical beauty from his beautiful mom Rebekah (Gen.29:17)
v 7 “after a while” = the devil was setting his trap
v.7 “come to bed with me” = Temptation is very powerful and aggressive
v. 8 “but he refused” =
v. 9 He valued his relationship with Potiphar who trusted him
v. 9 He valued his relationship with God
v. 10 day after day = temptation is persistent
v. 10 he refused …or even be with her = as the temptation grew, so did his resolve
v.11 temptation at the work place
v. 11 none …servants were inside = Satan does not give up easily, he changes tactics
v 12 caught him by the clock = the trap is sprung
v 12 come to bed with me =
v 12 but he left his clock in her hand = * his dad’s robe, this robe, Pharoah’s robe
v 12 RUN LIKE JOSEPH….. You cannot defeat temptation by accident
CONSEQUENCES OF OBEDIENCE (Gen.37:13 – 41:40)
- Falsely accused attempted rape to her servants (39:13-15) & her husband (39:16-19)
- Unjustly imprisoned (39:20)
Ps.105:17-19 and he sent a man before them— Joseph, sold as a slave. 18 They bruised his feet with shackles, his neck was put in irons, 19 till what he foretold came to pass, till the word of the Lord proved him true.
+ God’s unceasing presence and favor and success (39:21-23)
- Waiting with no end in sight (Gen.40)…Hope raise ( 40:14) then crushed (40:23; 41:1)
2 dreams (cupbearer and baker)
MIRACLE FROM GOD (41:40-46) Prison to Palace
2 dreams (Pharoah)
Put “In charge” (3rd X, see Potiphar, see prison)
Given 7 things by Pharaoh (including a wife….who bore 2 sons) 41:50-52)
(part of God’s healing and his “need” for love)
Manasseh: forget / olividar…..Ephraim: twice fruitful / frutifero
TRAINING PERIOD (age 17 to 30)
PROPHECY FULFILLED (Gen.42)
Brothers bowed before Joseph (42:6-8)
Joseph weeps (key word, 7x) 42:24; 43:30-31; 44:33-45-2; 45:14-15; 46:29; 50:1; 50:17)
“honest men” (key phrase)
SECOND JOURNEY TO EGYPT (chap.43)
See & speaks to Benjamin 43:16, 29….He preps a meal for them
SILVER CUP INCIDENT (chap.44)
Joseph’s Testing of his Brother concludes….they pass the test of Honesty
JOSEPH MAKES HIMSELF KNOWN (Chap.45)
I am Joseph v.3
God sent me ahead of you (5,7,8)
Embraces Benjamin v14….. Kissed his brothers v.15
JOSEPH MEETS HIS DAD JACOB (Chap.46)
Joseph preps the way before them before the Pharoah
THE YEARS OF FAMINE (Chap.47)
Jacob asks Joseph to promise to take his bones back their homeland
MANASSEH AND EPHRAIM (Chap.48)
Jacob meets them 48:8 and blesses the younger Ephraim over the older Manasseh
JACOB BLESSES HIS SONS AND DIES (Chap.49)
JOSEPH REASSURES HIS BROTHERS (Chap.50)
50:20
Heb 11:22 By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones
Exod 13:19 Moses took the bones of Joseph with him because Joseph had made the sons of Israel swear an oath. He had said, "God will surely come to your aid, and then you must carry my bones up with you from this place."
RUN LIKE JOSEPH….. You cannot defeat temptation by accident
VICTORY VERSES
1Cor 6:18 Flee from sexual immorality. All other sins a man commits are outside his body, but he who sins sexually sins against his own body.
1Cor 10:14 Therefore, my dear friends, flee from idolatry.
2Tim 2:22 Flee the evil desires of youth, and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart.
1Tim 6:10 For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs. But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness.
1Cor 10:13 No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.
Job 31:1 "I made a covenant with my eyes not to look lustfully at a girl.
Eph 5:3 But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God's holy people. (NVI) Entre ustedes ni siquiera debe mencionarse la inmoralidad sexual, ni ninguna clase de impureza o de avaricia, porque eso no es propio del pueblo santo de Dios.
1The 4:3 It is God's will that you should be sanctified: that you should avoid sexual immorality;
Ps.119:9-11 How can a young man keep his way pure? By living according to your word. 10 I seek you with all my heart; do not let me stray from your commands. 11 I have hidden your word in my heart that I might not sin against you.
Prov 6:25 Do not lust in your heart after her beauty or let her captivate you with her eyes,
1Cor 6:20 you were bought at a price. Therefore honor God with your body.
Prov 4:23 Above all else, guard your heart, for it is the wellspring of life.
Matt 26:41 "Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak."
Gal.5:16 So I say, live by the Spirit, and you will not gratify the desires of the sinful nature. 17 For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want. 18 But if you are led by the Spirit, you are not under law. 19 The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; 20 idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. 24 Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires.
Rom.6:11 In the same way, count yourselves dead to sin but alive to God in Christ Jesus. 12 Therefore do not let sin reign in your mortal body so that you obey its evil desires. 13 Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. 14 For sin shall not be your master, because you are not under law, but under grace.
1Tim 4:12 Don't let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity.
2Cor 10:5 We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.
Col.3:1 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. 2 Set your minds on things above, not on earthly things. 3 For you died, and your life is now hidden with Christ in God. 4 When Christ, who is your life, appears, then you also will appear with him in glory. 5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming. 7 You used to walk in these ways, in the life you once lived. 8 But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. 9 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator.
Matt.5:27 "You have heard that it was said, `Do not commit adultery.' 28 But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. 29 If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell. Cf Mt.18:8-9
BE HOLY VV
Lev 11:44 I am the LORD your God; consecrate yourselves and be holy, because I am holy. Do not make yourselves unclean by any creature that moves about on the ground. 45 I am the LORD who brought you up out of Egypt to be your God; therefore be holy, because I am holy.
Lev 19:2 "Speak to the entire assembly of Israel and say to them: `Be holy because I, the LORD your God, am holy.
Lev 20:7 Consecrate yourselves & be holy, because I am the LORD your God. 26 You are to be holy to me because I, the LORD, am holy, & I have set you apart from the nations to be my own
Lev 21:6 They must be holy to their God and must not profane the name of their God. Because they present the offerings made to the LORD by fire, the food of their God, they are to be holy.
1Cor 1:2 To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ--their Lord and ours:
Eph 1:4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love
Heb 12:14 Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord.
1Pet 1:15 But just as he who called you is holy, so be holy in all you do; 16 for it is written: "Be holy, because I am holy."
Rev 22:11 Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy."
SEXUAL IMMORALITY vv
Numb 25:1 While Israel was staying in Shittim, the men began to indulge in sexual immorality with Moabite women,
Matt 15:19 For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander.
Acts 15:20 Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood.
Rom 13:13 Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy.
1Cor 5:1 It is actually reported that there is sexual immorality among you, and of a kind that does not occur even among pagans: A man has his father's wife.
1Cor 6:13 "Food for the stomach and the stomach for food"--but God will destroy them both. The body is not meant for sexual immorality, but for the Lord, and the Lord for the body.
1Cor 10:8 We should not commit sexual immorality, as some of them did--and in one day twenty-three thousand of them died.
Gal 5:19 The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery;
Col 3:5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry.
Jude 1:7 In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.
Rev 2:14 Nevertheless, I have a few things against you: You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality.
Rev 2:20 Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols.
Rev 9:21 Nor did they repent of their murders, their magic arts, their sexual immorality or their thefts.
Family History
Where did he develop such strong convictions? (nothing outstanding in Gen.37)
Test or Temptation? (Gen.39)
Consequences of Obedience (40-41)
Restored Relationship (42-46)
God provision (47)
Blessings pronounced (48 his 2 sons -49 his brothers)
Deaths
BEFORE
17 yr old loosed lipped kid
Blessed by God’s grace but nothing to indicate he “earned” it
AFTER
Prison sentence…….faithful where God planted him, though he’s prefer to be elsewhere
Perspective on sufferings…….relationship w/ God
Relationships with brothers….forgiving and loving
Faith regarding exodus….
KEY MOMENTS
39:8-12 Refused to Sin Sexually First X he took a stand for his faith
45:1-15 Forgave his brothers maturity
50:19-25 Faith regarding the Exodus Commended by God (Heb.11)
39:1 God chose where to put him
39:2-6a God’s favor on Joseph
39:6b Physical blessings
39:7 Enemy attack
39:8-9 POTENTIAL TURNING POINT
Draws the line…..Human Rational…..
39:9b Spiritual Rational
39:10 Resolute
39:11-12 Satan doesn’t give up easily
39:1213 Joseph runs
“cloak” (Jacob’s robe….Pharaoh’s robe)
39:14-15 slandered and falsely accused before the servants
39:16-18 slandered and falsely accused before Potiphar
39:19-20 Falsely imprisoned
39:21 God’s presence
39:21-23 God’s favor and prosperity
Gen 30:24 She named him Joseph, and said, "May the LORD add to me another son." 25 After Rachel gave birth to Joseph, Jacob said to Laban, "Send me on my way so I can go back to my own homeland.
Gen 33:2 He put the maidservants and their children in front, Leah and her children next, and Rachel and Joseph in the rear. 7 Next, Leah and her children came and bowed down. Last of all came Joseph and Rachel, and they too bowed down.
Gen 35:24 The sons of Rachel: Joseph and Benjamin.
Gen 37:2 This is the account of Jacob. Joseph, a young man of seventeen, was tending the flocks with his brothers, the sons of Bilhah and the sons of Zilpah, his father's wives, and he brought their father a bad report about them. 3 Now Israel loved Joseph more than any of his other sons, because he had been born to him in his old age; and he made a richly ornamented robe for him. 4 When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him. 5 Joseph had a dream, and when he told it to his brothers, they hated him all the more. 8 His brothers said to him, "Do you intend to reign over us? Will you actually rule us?" And they hated him all the more because of his dream and what he had said. 9 Then he had another dream, and he told it to his brothers. "Listen," he said, "I had another dream, and this time the sun and moon and eleven stars were bowing down to me." 10 When he told his father as well as his brothers, his father rebuked him and said, "What is this dream you had? Will your mother and I and your brothers actually come and bow down to the ground before you?" 11 His brothers were jealous of him, but his father kept the matter in mind. 13 and Israel said to Joseph, "As you know, your brothers are grazing the flocks near Shechem. Come, I am going to send you to them." "Very well," he replied. 14 So he said to him, "Go and see if all is well with your brothers and with the flocks, and bring word back to me." Then he sent him off from the Valley of Hebron. When Joseph arrived at Shechem, 17 "They have moved on from here," the man answered. "I heard them say, `Let's go to Dothan.'" So Joseph went after his brothers and found them near Dothan. 18 But they saw him in the distance, and before he reached them, they plotted to kill him. 19 "Here comes that dreamer!" they said to each other. 20 "Come now, let's kill him and throw him into one of these cisterns and say that a ferocious animal devoured him. Then we'll see what comes of his dreams." 21 When Reuben heard this, he tried to rescue him from their hands. "Let's not take his life," he said. 22 "Don't shed any blood. Throw him into this cistern here in the desert, but don't lay a hand on him." Reuben said this to rescue him from them and take him back to his father. 23 So when Joseph came to his brothers, they stripped him of his robe--the richly ornamented robe he was wearing-- 24 and they took him and threw him into the cistern. Now the cistern was empty; there was no water in it. 26 Judah said to his brothers, "What will we gain if we kill our brother and cover up his blood? 27 Come, let's sell him to the Ishmaelites and not lay our hands on him; after all, he is our brother, our own flesh and blood." His brothers agreed. 28 So when the Midianite merchants came by, his brothers pulled Joseph up out of the cistern and sold him for twenty shekels of silver to the Ishmaelites, who took him to Egypt. 29 When Reuben returned to the cistern and saw that Joseph was not there, he tore his clothes. 31 Then they got Joseph's robe, slaughtered a goat and dipped the robe in the blood. 32 They took the ornamented robe back to their father and said, "We found this. Examine it to see whether it is your son's robe." 33 He recognized it and said, "It is my son's robe! Some ferocious animal has devoured him. Joseph has surely been torn to pieces." 34 Then Jacob tore his clothes, put on sackcloth and mourned for his son many days. 35 All his sons and daughters came to comfort him, but he refused to be comforted. "No," he said, "in mourning will I go down to the grave to my son." So his father wept for him. 36 Meanwhile, the Midianites sold Joseph in Egypt to Potiphar, one of Pharaoh's officials, the captain of the guard
Gen 39:1 Now Joseph had been taken down to Egypt. Potiphar, an Egyptian who was one of Pharaoh's officials, the captain of the guard, bought him from the Ishmaelites who had taken him there. 2 The LORD was with Joseph and he prospered, and he lived in the house of his Egyptian master. 3 When his master saw that the LORD was with him and that the LORD gave him success in everything he did, 4 Joseph found favor in his eyes and became his attendant. Potiphar put him in charge of his household, and he entrusted to his care everything he owned. 5 From the time he put him in charge of his household and of all that he owned, the LORD blessed the household of the Egyptian because of Joseph. The blessing of the LORD was on everything Potiphar had, both in the house and in the field. 6 So he left in Joseph's care everything he had; with Joseph in charge, he did not concern himself with anything except the food he ate. Now Joseph was well-built and handsome, 7 and after a while his master's wife took notice of Joseph and said, "Come to bed with me!" 8 But he refused. "With me in charge," he told her, "my master does not concern himself with anything in the house; everything he owns he has entrusted to my care. 9 No one is greater in this house than I am. My master has withheld nothing from me except you, because you are his wife. How then could I do such a wicked thing and sin against God?" 10 And though she spoke to Joseph day after day, he refused to go to bed with her or even be with her. 11 One day he went into the house to attend to his duties, and none of the household servants was inside. 12 She caught him by his cloak and said, "Come to bed with me!" But he left his cloak in her hand and ran out of the house. 13 When she saw that he had left his cloak in her hand and had run out of the house, 14 she called her household servants. "Look," she said to them, "this Hebrew has been brought to us to make sport of us! He came in here to sleep with me, but I screamed. 15 When he heard me scream for help, he left his cloak beside me and ran out of the house." 16 She kept his cloak beside her until his master came home. 17 Then she told him this story: "That Hebrew slave you brought us came to me to make sport of me. 18 But as soon as I screamed for help, he left his cloak beside me and ran out of the house." 19 When his master heard the story his wife told him, saying, "This is how your slave treated me," he burned with anger. 20 Joseph's master took him and put him in prison, the place where the king's prisoners were confined. But while Joseph was there in the prison, 21 the LORD was with him; he showed him kindness and granted him favor in the eyes of the prison warden.22 So the warden put Joseph in charge of all those held in the prison, and he was made responsible for all that was done there. 23 The warden paid no attention to anything under Joseph's care, because the LORD was with Joseph and gave him success in whatever he did.
Gen 40:3 and put them in custody in the house of the captain of the guard, in the same prison where Joseph was confined. 4 The captain of the guard assigned them to Joseph, and he attended them. After they had been in custody for some time, 6 When Joseph came to them the next morning, he saw that they were dejected. 8 "We both had dreams," they answered, "but there is no one to interpret them." Then Joseph said to them, "Do not interpretations belong to God? Tell me your dreams." 9 So the chief cupbearer told Joseph his dream. He said to him, "In my dream I saw a vine in front of me, 12 "This is what it means," Joseph said to him. "The three branches are three days. 14 But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison. 15 For I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve being put in a dungeon." 16 When the chief baker saw that Joseph had given a favorable interpretation, he said to Joseph, "I too had a dream: On my head were three baskets of bread. 18 "This is what it means," Joseph said. "The three baskets are three days. 19 Within three days Pharaoh will lift off your head and hang you on a tree. And the birds will eat away your flesh." 22 but he hanged the chief baker, just as Joseph had said to them in his interpretation. 23 The chief cupbearer, however, did not remember Joseph; he forgot him.
Gen 41:1 When two full years had passed, Pharaoh had a dream: He was standing by the Nile, 2 when out of the river there came up seven cows, sleek and fat, and they grazed among the reeds. 3 After them, seven other cows, ugly and gaunt, came up out of the Nile and stood beside those on the riverbank. 4 And the cows that were ugly and gaunt ate up the seven sleek, fat cows. Then Pharaoh woke up. 5 He fell asleep again and had a second dream: Seven heads of grain, healthy and good, were growing on a single stalk. 8 In the morning his mind was troubled, so he sent for all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him. 9 Then the chief cupbearer said to Pharaoh, "Today I am reminded of my shortcomings. 12 Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation of his dream. 13 And things turned out exactly as he interpreted them to us: I was restored to my position, and the other man was hanged." 14 So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh. 15 Pharaoh said to Joseph, "I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it." 16 "I cannot do it," Joseph replied to Pharaoh, "but God will give Pharaoh the answer he desires." 25 Then Joseph said to Pharaoh, "The dreams of Pharaoh are one and the same. God has revealed to Pharaoh what he is about to do. 28 "It is just as I said to Pharaoh: God has shown Pharaoh what he is about to do. 32 The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon. 33"And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. 38 So Pharaoh asked them, "Can we find anyone like this man, one in whom is the spirit of God?" 39 Then Pharaoh said to Joseph, "Since God has made all this known to you, there is no one so discerning and wise as you. 40 You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you." 41 So Pharaoh said to Joseph, "I hereby put you in charge of the whole land of Egypt." 42 Then Pharaoh took his signet ring from his finger and put it on Joseph's finger. He dressed him in robes of fine linen and put a gold chain around his neck. 43 He had him ride in a chariot as his second-in-command, and men shouted before him, "Make way!" Thus he put him in charge of the whole land of Egypt.
44 Then Pharaoh said to Joseph, "I am Pharaoh, but without your word no one will lift hand or foot in all Egypt." 45 Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph went throughout the land of Egypt. 46 Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from Pharaoh's presence and traveled throughout Egypt. 48 Joseph collected all the food produced in those seven years of abundance in Egypt and stored it in the cities. In each city he put the food grown in the fields surrounding it. 49 Joseph stored up huge quantities of grain, like the sand of the sea; it was so much that he stopped keeping records because it was beyond measure. 50 Before the years of famine came, two sons were born to Joseph by Asenath daughter of Potiphera, priest of On. 51 Joseph named his firstborn Manasseh and said, "It is because God has made me forget all my trouble and all my father's household." 52 The second son he named Ephraim and said, "It is because God has made me fruitful in the land of my suffering." 54 and the seven years of famine began, just as Joseph had said. There was famine in all the other lands, but in the whole land of Egypt there was food. 55 When all Egypt began to feel the famine, the people cried to Pharaoh for food. Then Pharaoh told all the Egyptians, "Go to Joseph and do what he tells you." 56 When the famine had spread over the whole country, Joseph opened the storehouses and sold grain to the Egyptians, for the famine was severe throughout Egypt. 57 And all the countries came to Egypt to buy grain from Joseph, because the famine was severe in all the world.
Gen 42:2 He continued, "I have heard that there is grain in Egypt. Go down there and buy some for us, so that we may live and not die." 4 But Jacob did not send Benjamin, Joseph's brother, with the others, because he was afraid that harm might come to him. 6 Now Joseph was the governor of the land, the one who sold grain to all its people. So when Joseph's brothers arrived, they bowed down to him with their faces to the ground. 7 As soon as Joseph saw his brothers, he recognized them, but he pretended to be a stranger and spoke harshly to them. "Where do you come from?" he asked. "From the land of Canaan," they replied, "to buy food." 8 Although Joseph recognized his brothers, they did not recognize him. 9 Then he remembered his dreams about them and said to them, "You are spies! You have come to see where our land is unprotected." 10 "No, my lord," they answered. "Your servants have come to buy food. 11 We are all the sons of one man. Your servants are honest men, not spies." 13 But they replied, "Your servants were twelve brothers, the sons of one man, who lives in the land of Canaan. The youngest is now with our father, and one is no more." 14 Joseph said to them, "It is just as I told you: You are spies! 15 And this is how you will be tested: As surely as Pharaoh lives, you will not leave this place unless your youngest brother comes here. 16 Send one of your number to get your brother; the rest of you will be kept in prison, so that your words may be tested to see if you are telling the truth. If you are not, then as surely as Pharaoh lives, you are spies!" 17 And he put them all in custody for three days. 18 On the third day, Joseph said to them, "Do this and you will live, for I fear God: 19 If you are honest men, let one of your brothers stay here in prison, while the rest of you go and take grain back for your starving households. 20 But you must bring your youngest brother to me, so that your words may be verified and that you may not die." This they proceeded to do. 21 They said to one another, "Surely we are being punished because of our brother. We saw how distressed he was when he pleaded with us for his life, but we would not listen; that's why this distress has come upon us." 22 Reuben replied, "Didn't I tell you not to sin against the boy? But you wouldn't listen! Now we must give an accounting for his blood." 23 They did not realize that Joseph could understand them, since he was using an interpreter. 24 He turned away from them and began to weep, but then turned back and spoke to them again. He had Simeon taken from them and bound before their eyes.
25 Joseph gave orders to fill their bags with grain, to put each man's silver back in his sack, and to give them provisions for their journey. After this was done for them, 28 "My silver has been returned," he said to his brothers. "Here it is in my sack." Their hearts sank and they turned to each other trembling and said, "What is this that God has done to us?" 31 But we said to him, `We are honest men; we are not spies. 32 We were twelve brothers, sons of one father. One is no more, and the youngest is now with our father in Canaan.' 33 "Then the man who is lord over the land said to us, `This is how I will know whether you are honest men: Leave one of your brothers here with me, and take food for your starving households and go. 34 But bring your youngest brother to me so I will know that you are not spies but honest men. Then I will give your brother back to you, and you can trade in the land.'" 35 As they were emptying their sacks, there in each man's sack was his pouch of silver! When they and their father saw the money pouches, they were frightened. 36 Their father Jacob said to them, "You have deprived me of my children. Joseph is no more and Simeon is no more, and now you want to take Benjamin. Everything is against me!" 37 Then Reuben said to his father, "You may put both of my sons to death if I do not bring him back to you. Entrust him to my care, and I will bring him back." 38 But Jacob said, "My son will not go down there with you; his brother is dead and he is the only one left. If harm comes to him on the journey you are taking, you will bring my gray head down to the grave in sorrow."
Gen 43:1 Now the famine was still severe in the land. 2 So when they had eaten all the grain they had brought from Egypt, their father said to them, "Go back and buy us a little more food." 3 But Judah said to him, "The man warned us solemnly, `You will not see my face again unless your brother is with you.' 4 If you will send our brother along with us, we will go down and buy food for you. 5 But if you will not send him, we will not go down, because the man said to us, `You will not see my face again unless your brother is with you.'" 6 Israel asked, "Why did you bring this trouble on me by telling the man you had another brother?" 7 They replied, "The man questioned us closely about ourselves and our family. `Is your father still living?' he asked us. `Do you have another brother?' We simply answered his questions. How were we to know he would say, `Bring your brother down here'?" 8 Then Judah said to Israel his father, "Send the boy along with me and we will go at once, so that we and you and our children may live and not die. 9 I myself will guarantee his safety; you can hold me personally responsible for him. If I do not bring him back to you and set him here before you, I will bear the blame before you all my life. 13 Take your brother also and go back to the man at once. 14 And may God Almighty grant you mercy before the man so that he will let your other brother and Benjamin come back with you. As for me, if I am bereaved, I am bereaved." 15 So the men took the gifts and double the amount of silver, and Benjamin also. They hurried down to Egypt and presented themselves to Joseph. 16 When Joseph saw Benjamin with them, he said to the steward of his house, "Take these men to my house, slaughter an animal and prepare dinner; they are to eat with me at noon." 26 When Joseph came home, they presented to him the gifts they had brought into the house, and they bowed down before him to the ground. 27 He asked them how they were, and then he said, "How is your aged father you told me about? Is he still living?" 28 They replied, "Your servant our father is still alive and well." And they bowed low to pay him honor. 29 As he looked about and saw his brother Benjamin, his own mother's son, he asked, "Is this your youngest brother, the one you told me about?" And he said, "God be gracious to you, my son." 30 Deeply moved at the sight of his brother, Joseph hurried out and looked for a place to weep. He went into his private room and wept there. 31 After he had washed his face, he came out and, controlling himself, said, "Serve the food." 32 They served him by himself, the brothers by themselves, and the Egyptians who ate with him by themselves, because Egyptians could not eat with Hebrews, for that is detestable to Egyptians. 33 The men had been seated before him in the order of their ages, from the firstborn to the youngest; and they looked at each other in astonishment. 34 When portions were served to them from Joseph's table, Benjamin's portion was five times as much as anyone else's. So they feasted and drank freely with him.
Gen 44:1 Now Joseph gave these instructions to the steward of his house: "Fill the men's sacks with as much food as they can carry, and put each man's silver in the mouth of his sack. 2 Then put my cup, the silver one, in the mouth of the youngest one's sack, along with the silver for his grain." And he did as Joseph said. 4 They had not gone far from the city when Joseph said to his steward, "Go after those men at once, and when you catch up with them, say to them, `Why have you repaid good with evil? 5 Isn't this the cup my master drinks from and also uses for divination? This is a wicked thing you have done.'" 6 When he caught up with them, he repeated these words to them. 7 But they said to him, "Why does my lord say such things? Far be it from your servants to do anything like that! 8 We even brought back to you from the land of Canaan the silver we found inside the mouths of our sacks. So why would we steal silver or gold from your master's house? 9 If any of your servants is found to have it, he will die; and the rest of us will become my lord's slaves." 10 "Very well, then," he said, "let it be as you say. Whoever is found to have it will become my slave; the rest of you will be free from blame." 11 Each of them quickly lowered his sack to the ground and opened it. 12 Then the steward proceeded to search, beginning with the oldest and ending with the youngest. And the cup was found in Benjamin's sack. 13 At this, they tore their clothes. Then they all loaded their donkeys and returned to the city. 14 Joseph was still in the house when Judah and his brothers came in, and they threw themselves to the ground before him. 15 Joseph said to them, "What is this you have done? Don't you know that a man like me can find things out by divination?" 17 But Joseph said, "Far be it from me to do such a thing! Only the man who was found to have the cup will become my slave. The rest of you, go back to your father in peace."
18 Then Judah went up to him and said: "Please, my lord, let your servant speak a word to my lord. Do not be angry with your servant, though you are equal to Pharaoh himself. 30 "So now, if the boy is not with us when I go back to your servant my father and if my father, whose life is closely bound up with the boy's life, 31 sees that the boy isn't there, he will die. Your servants will bring the gray head of our father down to the grave in sorrow. 32 Your servant guaranteed the boy's safety to my father. I said, `If I do not bring him back to you, I will bear the blame before you, my father, all my life!' 33 "Now then, please let your servant remain here as my lord's slave in place of the boy, and let the boy return with his brothers. 34 How can I go back to my father if the boy is not with me? No! Do not let me see the misery that would come upon my father."
Gen 45:1 Then Joseph could no longer control himself before all his attendants, and he cried out, "Have everyone leave my presence!" So there was no one with Joseph when he made himself known to his brothers. 3 Joseph said to his brothers, "I am Joseph! Is my father still living?" But his brothers were not able to answer him, because they were terrified at his presence. 4 Then Joseph said to his brothers, "Come close to me." When they had done so, he said, "I am your brother Joseph, the one you sold into Egypt! 5 And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. 6 For two years now there has been famine in the land, and for the next five years there will not be plowing and reaping. 7 But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. 8 "So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt. 9 Now hurry back to my father and say to him, `This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don't delay. 10 You shall live in the region of Goshen and be near me--you, your children and grandchildren, your flocks and herds, and all you have. 11 I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute.' 12 "You can see for yourselves, and so can my brother Benjamin, that it is really I who am speaking to you. 13 Tell my father about all the honor accorded me in Egypt and about everything you have seen. And bring my father down here quickly." 14 Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. 15 And he kissed all his brothers and wept over them. Afterward his brothers talked with him. 16 When the news reached Pharaoh's palace that Joseph's brothers had come, Pharaoh and all his officials were pleased. 17 Pharaoh said to Joseph, "Tell your brothers, `Do this: Load your animals and return to the land of Canaan, 18 and bring your father and your families back to me. I will give you the best of the land of Egypt and you can enjoy the fat of the land.' 19 "You are also directed to tell them, `Do this: Take some carts from Egypt for your children and your wives, and get your father and come. 20 Never mind about your belongings, because the best of all Egypt will be yours.'" 21 So the sons of Israel did this. Joseph gave them carts, as Pharaoh had commanded, and he also gave them provisions for their journey. 22 To each of them he gave new clothing, but to Benjamin he gave three hundred shekels of silver and five sets of clothes. 23 And this is what he sent to his father: ten donkeys loaded with the best things of Egypt, and ten female donkeys loaded with grain and bread and other provisions for his journey. 24 Then he sent his brothers away, and as they were leaving he said to them, "Don't quarrel on the way!" 25 So they went up out of Egypt and came to their father Jacob in the land of Canaan.26 They told him, "Joseph is still alive! In fact, he is ruler of all Egypt." Jacob was stunned; he did not believe them. 27 But when they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived. 28 And Israel said, "I'm convinced! My son Joseph is still alive. I will go and see him before I die."
Gen 46:19 The sons of Jacob's wife Rachel: Joseph and Benjamin. 20 In Egypt, Manasseh and Ephraim were born to Joseph by Asenath daughter of Potiphera, priest of On. 27 With the two sons who had been born to Joseph in Egypt, the members of Jacob's family, which went to Egypt, were seventy in all. 28 Now Jacob sent Judah ahead of him to Joseph to get directions to Goshen. When they arrived in the region of Goshen, 29 Joseph had his chariot made ready and went to Goshen to meet his father Israel. As soon as Joseph appeared before him, he threw his arms around his father and wept for a long time. 30 Israel said to Joseph, "Now I am ready to die, since I have seen for myself that you are still alive." 31 Then Joseph said to his brothers and to his father's household, "I will go up and speak to Pharaoh and will say to him, `My brothers and my father's household, who were living in the land of Canaan, have come to me. 32 The men are shepherds; they tend livestock, and they have brought along their flocks and herds and everything they own.' 33 When Pharaoh calls you in and asks, `What is your occupation?' 34 you should answer, `Your servants have tended livestock from our boyhood on, just as our fathers did.' Then you will be allowed to settle in the region of Goshen, for all shepherds are detestable to the Egyptians."
Gen 47:1 Joseph went and told Pharaoh, "My father and brothers, with their flocks and herds and everything they own, have come from the land of Canaan and are now in Goshen." 7 Then Joseph brought his father Jacob in and presented him before Pharaoh. After Jacob blessed Pharaoh, 11 So Joseph settled his father and his brothers in Egypt and gave them property in the best part of the land, the district of Rameses, as Pharaoh directed. 12 Joseph also provided his father and his brothers and all his father's household with food, according to the number of their children. 14 Joseph collected all the money that was to be found in Egypt and Canaan in payment for the grain they were buying, and he brought it to Pharaoh's palace. 15 When the money of the people of Egypt and Canaan was gone, all Egypt came to Joseph and said, "Give us food. Why should we die before your eyes? Our money is used up." 16 "Then bring your livestock," said Joseph. "I will sell you food in exchange for your livestock, since your money is gone." 17 So they brought their livestock to Joseph, and he gave them food in exchange for their horses, their sheep and goats, their cattle and donkeys. And he brought them through that year with food in exchange for all their livestock. 20 So Joseph bought all the land in Egypt for Pharaoh. The Egyptians, one and all, sold their fields, because the famine was too severe for them. The land became Pharaoh's, 21 and Joseph reduced the people to servitude, from one end of Egypt to the other. 23 Joseph said to the people, "Now that I have bought you and your land today for Pharaoh, here is seed for you so you can plant the ground. 24 But when the crop comes in, give a fifth of it to Pharaoh. The other four-fifths you may keep as seed for the fields and as food for yourselves and your households and your children." 26 So Joseph established it as a law concerning land in Egypt--still in force today--that a fifth of the produce belongs to Pharaoh. It was only the land of the priests that did not become Pharaoh's. 28 Jacob lived in Egypt seventeen years, and the years of his life were a hundred and forty-seven. 29 When the time drew near for Israel to die, he called for his son Joseph and said to him, "If I have found favor in your eyes, put your hand under my thigh and promise that you will show me kindness and faithfulness. Do not bury me in Egypt, 31 "Swear to me," he said. Then Joseph swore to him, and Israel worshiped as he leaned on the top of his staff.
Gen 48:1 Some time later Joseph was told, "Your father is ill." So he took his two sons Manasseh and Ephraim along with him. 2 When Jacob was told, "Your son Joseph has come to you," Israel rallied his strength and sat up on the bed. 3 Jacob said to Joseph, "God Almighty appeared to me at Luz in the land of Canaan, and there he blessed me 4 and said to me, `I am going to make you fruitful and will increase your numbers. I will make you a community of peoples, and I will give this land as an everlasting possession to your descendants after you.' 5 "Now then, your two sons born to you in Egypt before I came to you here will be reckoned as mine; Ephraim and Manasseh will be mine, just as Reuben and Simeon are mine. 6 Any children born to you after them will be yours; in the territory they inherit they will be reckoned under the names of their brothers. 7 As I was returning from Paddan, to my sorrow Rachel died in the land of Canaan while we were still on the way, a little distance from Ephrath. So I buried her there beside the road to Ephrath" (that is, Bethlehem). 8 When Israel saw the sons of Joseph, he asked, "Who are these?" 9 "They are the sons God has given me here," Joseph said to his father. Then Israel said, "Bring them to me so I may bless them." 10 Now Israel's eyes were failing because of old age, and he could hardly see. So Joseph brought his sons close to him, and his father kissed them and embraced them. 11 Israel said to Joseph, "I never expected to see your face again, and now God has allowed me to see your children too." 12 Then Joseph removed them from Israel's knees and bowed down with his face to the ground. 13 And Joseph took both of them, Ephraim on his right toward Israel's left hand and Manasseh on his left toward Israel's right hand, and brought them close to him. 14 But Israel reached out his right hand and put it on Ephraim's head, though he was the younger, and crossing his arms, he put his left hand on Manasseh's head, even though Manasseh was the firstborn. 15 Then he blessed Joseph and said, "May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, 16 the Angel who has delivered me from all harm --may he bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly upon the earth."17 When Joseph saw his father placing his right hand on Ephraim's head he was displeased; so he took hold of his father's hand to move it from Ephraim's head to Manasseh's head. 18 Joseph said to him, "No, my father, this one is the firstborn; put your right hand on his head." 19 But his father refused and said, "I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations." 20 He blessed them that day and said, "In your name will Israel pronounce this blessing: `May God make you like Ephraim and Manasseh.'" So he put Ephraim ahead of Manasseh. 21 Then Israel said to Joseph, "I am about to die, but God will be with you and take you back to the land of your fathers. 22 And to you, as one who is over your brothers, I give the ridge of land I took from the Amorites with my sword and my bow."
Gen.49:1 Then Jacob called for his sons and said: "Gather around so I can tell you what will happen to you in days to come. 22 "Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. 23 With bitterness archers attacked him; they shot at him with hostility. 24 But his bow remained steady, his strong arms stayed limber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, 25 because of your father's God, who helps you, because of the Almighty, who blesses you with blessings of the heavens above, blessings of the deep that lies below, blessings of the breast and womb.
26 Your father's blessings are greater than the blessings of the ancient mountains, than the bounty of the age-old hills. Let all these rest on the head of Joseph, on the brow of the prince among his brothers.
Gen 50:1 Joseph threw himself upon his father and wept over him and kissed him. 2 Then Joseph directed the physicians in his service to embalm his father Israel. So the physicians embalmed him, 3 taking a full forty days, for that was the time required for embalming. And the Egyptians mourned for him seventy days. 4 When the days of mourning had passed, Joseph said to Pharaoh's court, "If I have found favor in your eyes, speak to Pharaoh for me. Tell him, 5 `My father made me swear an oath and said, "I am about to die; bury me in the tomb I dug for myself in the land of Canaan." Now let me go up and bury my father; then I will return.'" 6 Pharaoh said, "Go up and bury your father, as he made you swear to do." 7 So Joseph went up to bury his father. All Pharaoh's officials accompanied him--the dignitaries of his court and all the dignitaries of Egypt-- 8 besides all the members of Joseph's household and his brothers and those belonging to his father's household. Only their children and their flocks and herds were left in Goshen. 9 Chariots and horsemen also went up with him. It was a very large company. 10 When they reached the threshing floor of Atad, near the Jordan, they lamented loudly and bitterly; and there Joseph observed a seven-day period of mourning for his father. 12 So Jacob's sons did as he had commanded them: 13 They carried him to the land of Canaan and buried him in the cave in the field of Machpelah, near Mamre, which Abraham had bought as a burial place from Ephron the Hittite, along with the field. 14 After burying his father, Joseph returned to Egypt, together with his brothers and all the others who had gone with him to bury his father. 15 When Joseph's brothers saw that their father was dead, they said, "What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?" 16 So they sent word to Joseph, saying, "Your father left these instructions before he died: 17 `This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.' Now please forgive the sins of the servants of the God of your father." When their message came to him, Joseph wept. 19 But Joseph said to them, "Don't be afraid. Am I in the place of God? 20 You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. 21 So then, don't be afraid. I will provide for you and your children." And he reassured them and spoke kindly to them.
22 Joseph stayed in Egypt, along with all his father's family. He lived a hundred and ten years 24 Then Joseph said to his brothers, "I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob." 25 And Joseph made the sons of Israel swear an oath and said, "God will surely come to your aid, and then you must carry my bones up from this place." 26 So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed in a coffin in Egypt.
Exod 13:19 Moses took the bones of Joseph with him because Joseph had made the sons of Israel swear an oath. He had said, "God will surely come to your aid, and then you must carry my bones up with you from this place."
Heb 11:22 By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones.
Exod 1:5 The descendants of Jacob numbered seventy in all; Joseph was already in Egypt. 6 Now Joseph and all his brothers and all that generation died, 8 Then a new king, who did not know about Joseph, came to power in Egypt.
Numb 1:10 from the sons of Joseph: from Ephraim, Elishama son of Ammihud; from Manasseh, Gamaliel son of Pedahzur;
Deut 33:13 About Joseph he said: "May the LORD bless his land with the precious dew from heaven above and with the deep waters that lie below;
Deut 33:16 with the best gifts of the earth and its fullness and the favor of him who dwelt in the burning bush. Let all these rest on the head of Joseph, on the brow of the prince among his brothers.
1Chr 5:2 and though Judah was the strongest of his brothers and a ruler came from him, the rights of the firstborn belonged to Joseph)--
Ps 80:1 Hear us, O Shepherd of Israel, you who lead Joseph like a flock; you who sit enthroned between the cherubim, shine forth
Ps 105:17 and he sent a man before them-- Joseph, sold as a slave. 18 They bruised his feet with shackles, his neck was put in irons, 19 till what he foretold came to pass, till the word of the LORD proved him true. 20 The king sent and released him, the ruler of peoples set him free. 21 He made him master of his household, ruler over all he possessed, 22 to instruct his princes as he pleased and teach his elders wisdom.
Acts 7:9 "Because the patriarchs were jealous of Joseph, they sold him as a slave into Egypt. But God was with him 10 and rescued him from all his troubles. He gave Joseph wisdom and enabled him to gain the goodwill of Pharaoh king of Egypt; so he made him ruler over Egypt and all his palace. 13 On their second visit, Joseph told his brothers who he was, and Pharaoh learned about Joseph's family. 14 After this, Joseph sent for his father Jacob and his whole family, seventy-five in all. 18 Then another king, who knew nothing about Joseph, became ruler of Egypt.
OTHER JOSEPHs
Matt 1:16 and Jacob the father of Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.
Matt 13:55 "Isn't this the carpenter's son? Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon and Judas?
Matt 27:57 As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus. Mark 15:43 Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus' body.
Acts 1:23 So they proposed two men: Joseph called Barsabbas (also known as Justus) and Matthias.
Acts 4:36 Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means Son of Encouragement),
BUTLER - Genesis 37–50 (the last main division of the book) records the exciting and true story of Joseph, the eleventh and beloved son of the Hebrew patriarch Jacob. This story is a gem in information and inspiration. The drama, color, emotion, suspense, plots, character descriptions, and valuable historical records found in this story are examples of the literary excellence found throughout the Bible, the greatest literary masterpiece of all time. One cannot study this story without soon discovering it is more than a human autograph.
The critics would have us believe this story is nothing more than bits of folklore tossed together at random by different authors and contributors. But such an explanation makes the critics look like intellectual dunces and manifests their deliberate and gross unbelief. If these critics are right, then the authors who tossed this story together make the greatest writers look like copy boys in comparison; for these so-called contributors of Joseph's story did by accident what the greatest writers in the world have been unable to do intentionally, namely, produce a masterpiece which will endure throughout the ages.
Why is so much written in the Bible about Joseph? At least three reasons may be given.
First, much is written about Joseph in the Bible because it is a most vital explanation of circumstances. Without this record of Joseph we would be greatly puzzled about the circumstances described in the Book of Exodus. We would not know why Israel was so firmly entrenched in Egypt, how they got there, and why they stayed so long. We would not know what Exodus meant when it says the persecution of Israel began when a king arose who knew not Joseph (Exodus 1:8). Also, later on in Scripture, we would not know why Manasseh and Ephraim were given tribal status in the nation of Israel when they are not the sons of Jacob. All these and many other puzzles would be unsolvable if we did not have the story of Joseph in the Word. There would be a serious gap in the continuity of the Bible. But his story explains the circumstances and thus maintains the continuity of the Biblical record—and continuity is an important trademark of the Scriptures.
Second, much is written about Joseph in the Bible because he is a great example of conduct. His life is nearly impeccable, and, as a result, gives valuable instruction and encouragement in the matter of God-honoring behavior. Joseph had such a varied life yet in every situation he shows us how to live uprightly and faithfully for God. This great patriarch of character stands nearly alone in Scripture in his excellent conduct, for few men in the Scripture give such a great example of godly living as Joseph does.
Third, much is written about Joseph in the Bible because he is a marvelous exhibit of Christ. Joseph is in many ways an excellent type of Christ, and this alone merits much being written about his life. Christ is the main theme of the Scriptures, and Joseph's story certainly emphasizes this blessed and illuminating truth. One entire chapter of this book is given completely to showing the many ways Joseph is a type of Christ.
This book on Joseph is far from exhaustive, but hopefully it will at least whet the reader's appetite to know and to study more about Joseph and to know and to study more of the entire Word of God.
Joseph the Son Genesis 37
The inspiring and instructive story of Joseph began in earnest when Joseph was seventeen years old. He was only a teenager, but what a teenager! Already character was deeply etched upon his heart, and firm conviction controlled his behavior. The idea that we cannot expect young people to exhibit much godliness until they are considerably older is not supported by Joseph's life. You do not have to be old, retired, and past your prime to have strong character and conviction. Paul exhorted Timothy, "Let no man despise thy youth, but be thou an example of the believers" (1 Timothy 4:12). Not only is it possible to live godly at an early age, as Joseph's life attests; but it also saves one from much loss. The earlier one begins to live for God, the less will be the wasted years with their attendant ruin and scars.
Prior to Genesis 37, where the story of Joseph begins in earnest, Joseph comes to our attention on four brief occasions. On each of these occasions, he is seen in the position of a son. Therefore, we feel it is fitting to mention those occasions here in the introduction of this chapter, since in this chapter Joseph is seen mainly in the son position.
We first meet Joseph in Genesis 30:22–24. Then God remembered Rachel's plight and answered her prayers by giving her a child. 23 She became pregnant and gave birth to a son. "God has removed my shame," she said.
24 And she named him Joseph,[7][Joseph means "may he add."] for she said, "May the LORD give me yet another son." There Jacob's favorite wife, Rachel, bore his favorite son, Joseph. Rachel had been barren for many years. She had watched in envy and despair as Leah, Bilhah and Zilpah bore sons to Jacob. Ten sons in all had been born before Joseph. But finally Joseph was born and much to the rejoicing of Rachel. And well might she rejoice; for in character, Joseph was worth more than the other ten sons of Jacob put together. Rachel's barrenness was only in numbers, not in quality. Man emphasizes numbers but God specializes in quality. Quality is character, but numbers are often something else.
The second appearance of Joseph is in Genesis 33:2. Jacob now arranged his family into a column, with his two concubines and their children at the front, Leah and her children next, and Rachel and Joseph last. Esau and four hundred men were approaching the camp of Jacob. To protect the camp from possible attack by Esau, Jacob divided his family into several groups. Placed in the group located at the rear of the camp, where protection was the greatest, were Rachel and Joseph. They were Jacob's most prized possessions, and so he gave them premium protection. The more valuable our possession, the greater should be the protection we give it. Our most valuable possessions, whether we realize it or not, are our character and our spiritual blessings. Such things need to be given the best protection we can possibly give them. We must treat them like Jacob treated Rachel and Joseph.
Esau's visit was peaceful and this permits us to see Joseph a third time prior to the 37th chapter of Genesis. Rachel and Joseph are brought forward to meet Esau, and they bow in respectful greeting to Esau (Genesis 33:7). Next Leah came with her children, and they bowed down. Finally, Rachel and Joseph came and made their bows. Joseph had been taught good manners, and he exhibited them in this incident. Many young people, and many adults also, could learn from this example. Poor manners evidence lack of proper respect and do not speak well of one's character.
The fourth and final mention of Joseph before chapter 37 is simply the listing of his name in the register of Jacob's sons (Genesis 35:24), but it has a note of sorrow to it. Joseph is listed with his only younger brother Benjamin, the other son born to his mother Rachel. It was Benjamin's birth that bereft Joseph of his beloved mother. What a sad day it was in Joseph's young life when she died. Her death helped Joseph to learn early in life that godliness does not exempt one from earthly trials and sorrows. Joseph had some other experiences in his youth that also taught this lesson. The hurried flight of Jacob and his family from Laban, the fear which came to the home when they heard that Esau was coming to meet them, the troubling sight of his father limping into camp one morning at Penuel, and the bloody ordeal of Shechem all had to leave deep and painful impressions upon Joseph's young heart as did the death of his mother. But God was putting Joseph through a school of preparation for service—a school in which the greater and rougher the training, the greater and more rewarding the service ahead. It is obvious from the history of Joseph's life that these trials of his early life helped to build in him the character and faith which he so wonderfully exhibited throughout his entire life.
In this study in which we see Joseph primarily in the position of a son, we will consider Joseph's purity (Genesis 37:2}), privileges (Genesis 37:3–11), pursuit (Genesis 37:12–17), and persecution (Genesis 37:18–36).
A. THE PURITY OF JOSEPH
One of the first things we learn about Joseph in the Bible is his purity. And it is most fitting to learn of this fact at the beginning of the story of Joseph, for purity was a keynote in Joseph's life. His purity brought him much blessing and honor from God, but it also brought him much trouble and suffering from his enemies. Purity always does this to a person. It promotes the finest of blessings but it also provokes the foulest of buffetings. Those who would live the noble life of purity must not let the buffetings detract them from pursuit of the blessings, however. The purity of Joseph is revealed in our text in a twofold way. It is seen in the validity of Joseph's report to his father and in the virtue of Joseph's conduct with his brothers.
1. The Validity of Joseph's Report
Though he was the favorite son, commendably Joseph was not permitted to sit around the camp in idleness but was put to work "feeding the flock with his brethren" (v. 2). This is the history of Jacob's family. When Joseph was seventeen years old, he often tended his father's flocks with his half brothers, the sons of his father's wives Bilhah and Zilpah. But Joseph reported to his father some of the bad things his brothers were doing. While so doing, he observed the evil conduct of his brothers and "brought unto his father their evil report". Since it is stated in verse 2 that Joseph was particularly with the sons of Bilhah and Zilpah (Dan, Naphtali, Gad, and Asher), the "their" in the verse (in "their evil report") may seem to make the evil report refer only to those four brothers. But the report doubtless referred to all ten of the older brothers, for they were all an evil bunch. In Genesis we read of such things as murder (Genesis 34:25), incest (Genesis 35:22), hatred (Genesis 37:4), envy (Genesis 37:11), selling of Joseph into slavery (Genesis 37:28), lying (Genesis 37:31–33), and immorality (Genesis 38:12–18) [Judah and daughter in law Tamar] by these brothers all of which shows the awful bent to evil that existed among all ten of Joseph's older brothers. Therefore, an evil report of all of these men is not unexpected, hard to believe, or difficult to validate. Some accuse Joseph of talebearing when he reported the evil of his brothers to his father. This however, was not the case at all. So how do we know that it was not talebearing or gossip or some other form of indiscreet and unjustified talk? To answer that question, we ask three other questions: to whom did Joseph speak? what did Joseph speak? and why did Joseph speak?
To whom did Joseph speak? "Joseph brought unto his father their evil report" (v. 2). Jacob needed to know about the evil of these men, and this was the very person to whom Joseph reported. Maclaren said, "Jacob had a right to know and Joseph would have been wrong if he had not told him the truth about his brothers." Talebearers, however, are always telling the wrong person. Often their wrong is not in what they say but to whom they say it. It makes a great deal of difference whom you tell. It can either stop evil or spread evil. Talebearers have a habit of telling evil things only to those who will spread evil, not stop it.
What did Joseph speak? He spoke the truth. We have already noted how evil his brothers were, and so what Joseph reported was not inconsistent with the facts. But in contrast to Joseph, talebearers are not careful about the facts. Limiting talebearers to telling only the facts would quickly diminish their zeal for speaking.
Why did Joseph speak? He had two excellent reasons for reporting the evil of his brothers to his father. They were the fact that he was obligated to his father and he was opposed to evil.
First, he was obligated to his father. As a keeper of his father's flocks, Joseph (along with his ten older brothers) was obligated to keep his father informed as to the condition of the flocks and of the situation in the field. Being of high character, "He would not suffer his father to be deceived by a false estimate of the conduct of his sons [which would include their care of the flocks and the condition of the flocks]". Sometimes good people do have a responsibility to speak out against evil as Joseph did. Silence is not golden in such situations. "When open and undisguised sin has actually been committed before our eyes, we are on no account to wink at it. It is a time to speak when, by reporting what is amiss to those who have power to restrain and correct it, we may either put an end to that evil, or bring those to repentance who have committed it". Maclaren said, "There are circumstances in which to do so [tell of other people's evil] is plain duty, and only a mistaken sense of honor keeps silence." Failure to speak out regarding evil may at times even make us a particeps criminis. But talebearing is a different story. Talebearers' indiscreet speaking greatly violates the restrictions of the legitimate obligation to inform others. When the Bible warns against evil speaking, as in James 4:11, it does not mean we are never to expose or denounce evil. Rather, it teaches us not to speak in an unfactual or prejudicial manner. The same lesson is taught by the frequently misunderstood and misused text of Matthew 7:1 which says, "Judge not, that ye be not judged." These two verses from James and Matthew do not teach us to never speak out against evil. Rather, they exhort us to be careful that we are discreet and honest when denouncing evil. Many preachers who have faithfully denounced sin and exposed evil teachers and apostates have been severely criticized for doing so by those who misuse these two verses. These critics, who seem to be in league with the devil, need to be reminded that "Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression" (Isaiah 58:1) is in the Book, too! We do have at times an obligation put on us by our Heavenly Father to speak out about evil.
Second, he was opposed to evil. Joseph reported the evil of his brothers to his father because Joseph was himself opposed to evil. Joseph's character was of such excellent quality it would not tolerate evil. Oh, for more men of such character whose tongue is a vigorous protest of the evil around them. So many, however, seem to employ their tongue only to increase evil. So it is with talebearers—protesting evil does not motivate their speaking. To the contrary, they often speak to perpetrate evil. They would gain vengeance, wreck and ruin lives, vent their envy, or seek some personal advantage at the expense of others by telling of evil. Rather than opposing evil, they promote it. But Joseph was not way. He was not a talebearer. He was opposed to evil and used his mouth to protest and hinder it.
2. The Virtue of Joseph's Conduct
Joseph's conduct was signally different from his brothers. Later on in the story of Joseph, Jacob says Joseph was "separate from his brethren" (Genesis 49:26). May the blessings of your ancestors be greater than the blessings of the eternal mountains, reaching to the utmost bounds of the everlasting hills. These blessings will fall on the head of Joseph, who is a prince among his brothers. Indeed he was! He stood apart from them in so many ways and most notably in his conduct. Though Joseph worked alongside his brothers in the fields with the flocks in those early years of his life, yet he did not participate with his brothers in their evil. He refused to go along with the crowd. He stood alone because he would stand aright. Joseph demonstrated that we do not have to be and do as others. Just because nearly everyone else is living like the devil and wallowing in the mire of sin is no reason for us to do it. Peer pressure to conform may be great, and no one will experience more peer pressure than Joseph did. But peer pressure is not the standard by which we determine our conduct. The Word of God is! DARE TO BE PURE…..DARE TO BE A JOSEPH Word says and not as the world says. It is seldom popular, as Joseph discovered; but it is always right, and that is what really matters anyway. We need more men like Joseph, whose keynote of character and life is purity. As in his case, it would benefit nations, save multitudes, and glorify God.
B. THE PRIVILEGES OF JOSEPH
Two distinct privileges are accorded Joseph in Genesis 37 when he was a youth living in his father's home. They are the privilege of the vesture (coat) and the privilege of the visions (dreams). First was the robe from Jacob, his earthly father; second was the revelation from Jehovah, his heavenly Father. Purity does bring blessing, and Joseph's privileges are related to his purity.
1. The Vesture
Jacob "loved Joseph more than all his children," and so "he made him a coat of many colors" (v. 3). We will note the description of the coat, the significance of the coat, the qualifications for the coat, and the Gospel in the coat.
The description of the coat. It is described as "a coat of many colors." These words are a translation of two Hebrew words kethoneth passim. Kethoneth means coat, tunic or robe; passim means ankles or wrists. The two words together mean a long-sleeved coat, tunic, or robe reaching to the ankles. These coats were sometimes brightly colored, as "many colors" (an interpretation more than a translation) suggests. But very often they were simply white with some elegant embroidered trim in the appropriate places.
The significance of the coat. It signified rank. It indicated that the wearer was an overseer or master. It was not the coat of the common laborer. He wore a shorter coat, normally knee length and sleeveless, which was more suitable for hard labor than was a long-sleeved, ankle-length coat. By giving this coat to Joseph, Jacob plainly indicated that Joseph was to have the privileged position of preeminence over his brothers in the family's administration.
The qualifications for the coat. These would vary from family to family, but normally one must at least be the firstborn to be given such a coat. Joseph, of course, was not the firstborn. Then why was he given the coat instead of Reuben, the firstborn, or one of the other older sons of Jacob? The answer is found in the purity of Joseph. He had character but his older brothers did not. That his character was a factor in Jacob giving him the coat is seen in the reason given in verse 3 Now Jacob[1][Hebrew Israel; also in 37:13.] loved Joseph more than any of his other children because Joseph had been born to him in his old age. So one day he gave Joseph a special gift—a beautiful robe.[ for why Jacob loved Joseph more than all his other children. The verse says he loved Joseph more than the others, "because he was the son of his old age." This has often been criticized as unwise and harmful parental partiality. Parental partiality can verily be a great problem, but Jacob's affection for Joseph was something much nobler than unjustified favoritism. Also, Jacob loving Joseph more simply because Joseph was born when Jacob was old, as some interpret the text and as the English translation appears to say, is not well supported by the Hebrew text. "Son of old age" is a phrase which can refer to something beside the numerical age of the parent. It is true that Jacob was old (91) when Joseph was born; but Jamieson said that the phrase "'son of old age' . . . [is a] Hebrew phrase for 'a wise son,'—one who possessed observation and wisdom above his years—an old head on young shoulders." Matthew Poole speaks likewise. He says, "The ancient translations, Chaldee, Persian, Arabic, and Samaritan, render the words thus, a wise or prudent son; old age being oft mentioned as a token of prudence; one born old, one wise above his years, one that had a grey head, as we say, upon green shoulders." Joseph's wisdom especially evidenced itself in his godly character. "The fear of the Lord is the beginning of wisdom" (Proverbs 9:10), and "The fear of the Lord is to hate evil" (Proverbs 8:13). Joseph's godly wisdom and character were the reasons the "coat of many colors" was given him. If it was simply Jacob's old age at the birth of a son that determined the recipient of the coat then Benjamin, not Joseph, would have been given the coat; for Jacob was older when Benjamin was born than he was when Joseph was born.
Of course, the giving of the coat to Joseph did not sit well with the older brothers, but they had no right to complain. Reuben, through incest, had forfeited his rightful place as the firstborn. The other nine were no better. Jacob could not trust them either. They may have had talent, and they did have seniority; but these things are of no avail when character is lacking. It was Joseph's virtue which merited the vesture, and Jacob was wise in selecting Joseph as the inheritor of the family's leadership.
God, like Jacob, also places purity as the first and foremost qualification for the privilege of high service in His family. 1 Timothy 3 and Titus 1 emphasize this fact. Talent is useful, longevity and seniority have their place, and popularity does gain votes in church elections; but God says character is the prime qualification for church office. Many church problems would be eliminated if church officers were chosen according to God's standard and not by man's. Too many churches have the Reubens, Simeons, and Levis firmly entrenched in important office; but the godly Josephs are rejected because they are not charter members, or do not belong to the clique, or they have not been around long enough to suit the carnal church members who are more interested in position than purity and privilege than performance.
The Gospel in the coat. The believer is given, because of his salvation, a robe of righteousness from the heavenly Father. Isaiah 61:10 says, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness." This robe, like Joseph's, is truly a beautiful coat; in fact, no coat is so beautiful; for it is a robe of righteousness and, therefore, has the "beauty of holiness" (Psalm 29:2). This robe, like Joseph's, exempts the believer from labor but not from service (Matthew 11:28–30). And as Joseph's robe speaks of rank, so does this robe; for we are a "royal priesthood" (1 Peter 2:9), and we shall rule and reign with Christ in the millennium (Revelation 20:6). The robe of righteousness attires us appropriately for the position we gain through Jesus Christ in our salvation.
2. The Visions
The second great privilege reported in Genesis 37 which Joseph enjoyed was to have visions or dreams regarding the future. These were Divine revelations, and Joseph was indeed privileged to receive them. Joseph's day did not possess the written Word of God as we do today; and Divine revelation was, therefore, not nearly as full and complete as it is now. So to receive a dream from God as Joseph did was a special blessing from God. We do not need dreams today; for we have the written Word of God, the Bible, as our Divine revelation; and it is far superior to dreams such as Joseph's. Some people do not seem to realize this important truth, and so they get more excited over the prospect of dreams than over the possession of the Scriptures. Joseph was privileged in his day to have these divinely inspired dreams, but we are more privileged today to have in our possession the divinely inspired written Word of God. The Bible exceeds visions in value in a number of ways. First, the Bible is much more detailed. It covers more subjects. Dreams are limited in the amount of revelation they give. Second, the Bible is more trustworthy than dreams. Only the dreamer knows the vision, and this can make examination of the dream by others very difficult. But the Bible is out in the open for everyone to see and know, and it can be easily tested and proven. Third, the Bible is more authoritative than dreams. We use the Bible to check the validity of a vision not vice versa. Fourth, the Bible is more certain than a dream. Men forget dreams, and the dreams become vague in time. But the Bible is always right before us and complete. In looking at Joseph's visions, we will note the number of dreams, the message of the dreams, the enmity because of the dreams, and the fulfillment of the dreams.
The number of dreams. The dreams were two in number. The first dream was of the sheaves (bundles) of grain of Joseph's brothers bowing down to his sheaf. The second dream was of the sun, moon and stars giving obeisance to Joseph. Joseph comes in contact with more dreams later on; and, significantly, the dreams come in pairs each time. This emphasizes God's practice of repeating important truths. When God repeats, it is not because He is senile or forgetful. Repetition emphasizes the certainty of a truth and gives strong warning. This is demonstrated in Genesis 41:32. "The dream was doubled unto Pharaoh twice . . . because the thing is established by God, and God will shortly bring it to pass." "Established" is the emphasis on certainty; "shortly bring it to pass" is the emphasis on strong warning. So Divine repetition has at least two great values: it gives assurance of the facts, and it urges application of the facts.
The message of the dreams. "These dreams pointed in an unmistakable way to the supremacy of Joseph; the first to supremacy over his brethren, the second [to supremacy] over the whole house of Israel" (Keil). The message of the visions was the same as the message of the vesture. Both indicated the superiority of Joseph's character and position. The vesture indicated the approval and appointment of his earthly father; the visions indicated the approval and appointment of his heavenly Father.
The enmity because of the dreams. Heavenly honor seldom brings earthly honor. Rather, it usually brings earthly harassment. Joseph experienced hostility from both his brothers and his father because of the dreams. Likewise, the disciples of Christ were given great spiritual privilege and honor when Christ gave them the Word. And their experience was like Joseph's, for Jesus said, "I have given them thy word; and the world hath hated them" (John 17:14).
Joseph's brothers already hated him because of the vesture; but after the first dream, the Scripture says his brothers "hated him yet the more" (v. 5). No one likes to be hated, especially by his own brothers. It hurts. But worse than the hurt inflicted upon Joseph by his brothers' hatred must have been the pain from his father's rebuke. After the second dream, the Scripture says, "His father rebuked him" (v. 10). The Hebrew word translated "rebuked" is a strong word. Leupold says the word means "'to scream at,' and so he [Jacob] at least 'sharply rebuked him.'" Joseph's relationship with Jacob had always been amiable, and the giving of the coat to Joseph by Jacob indicated conspicuously that Jacob recognized Joseph's superiority. So for Jacob to oppose Joseph when his brothers also opposed him was like pouring salt into the wound. It was opposition from an unexpected and surprising source, and that always hurts more.
Many young converts also know what it is to be despised by those nearest them because of spiritual blessing. They have come to know Christ as Savior and have delighted in Divine revelation, the Word of God, and the glorious future it discloses to believers. But their new-found joys are quickly ridiculed, and they become the object of much enmity. Like Joseph, they soon discover the most painful enmity is that received from their closest friends and loved ones. These attacks from those nearest the heart are not only the most distressing but also the most dangerous. Nothing so tests our loyalty to the Lord as opposition from our loved ones. But if one is to follow the Lord faithfully, he may have to go against the strong wishes of even a dear parent or beloved mate.
Some say Joseph's telling of the dreams provoked the brothers and his father; and, therefore, he should have kept quiet. But telling the dreams was not the real reason for the provocation. The real reason was the message of the dreams (vv. 8, 10). Furthermore, it was very important that the dreams be made public, for had Joseph not declared his dreams, then the fulfillment of them would have had little or no significance in the minds of his family. But telling about the dreams as he did made the fulfillment of them a great vindicator of Joseph's person and of God's power.
Joseph is also accused of lacking tact in telling the dreams; and this lack is blamed for the provocations, too. But if lack of tact was a problem, more tact would not have stopped the provocations. You simply cannot speak truth tactfully enough to silence evil critics. The truth will upset them no matter how careful you are in presenting it.
The fulfillment of the dreams. The fulfillment of the dreams occurs in the latter chapters of Genesis. Joseph's brothers did bow down to him, and Joseph was over all the house of Israel when Israel was in Egypt. Men tried their best to prevent the fulfillment of these dreams, however. Through the mocking of mouths (his brothers' attitude) and the might of muscles (his slavery and prison experience), it sometimes looked like God's predictions would come to naught. But that has never happened and never will. "Heaven and earth shall pass away, but my words shall not pass away" (Mark 13:31) is more than a sentimental saying. It is the irrevocable decree of Deity!
C. THE PURSUIT OF JOSEPH
Joseph's brothers went sixty miles away to Shechem to find pasture for Jacob's flocks. Jacob then summoned Joseph to pursue the brothers. "Do not thy brethren feed the flock in Shechem? Come, and I will send thee unto them" (v. 13). We will consider the vindication of the pursuit and the valor of the pursuit.
1. The Vindication of the Pursuit
Some have questioned, and for good reasons, the wisdom of Jacob sending Joseph to check up on his brothers. It was a long trip for young Joseph to make by himself. Also, the hatred of the brothers for Joseph was very great; and sending Joseph all alone to see them would seem to give them great opportunity to do him harm—which they did. But the pursuit of Joseph can still be vindicated; for it was needed for the well-being of the family, the flocks, the father, and the favorite (Joseph).
The well-being of the family. The well-being of Joseph's brothers certainly justified the trip. They were a degraded bunch and needed to be monitored. Therefore, the first reason Jacob gave Joseph for going to Shechem was to "see whether it be well with thy brethren" (v. 14). Jacob was concerned about the brothers, and well he should have been. Not only did their past motivate Jacob to keep a close watch on them, but their present action of going to Shechem would also prompt checking up on them. Shechem was an evil place (Genesis 34) from which Jacob had moved at God's urging (Genesis 35:1). Going back to Shechem for pasture did not speak well of the brothers. It revealed their evil affection—evil hearts love evil habitats; and it also revealed their poor priorities—pasture was more important to them than purity. Jacob had a right to be concerned about how his boys were doing and was justified in sending Joseph to check up on them.
The well-being of the flocks. Jacob's concern included the well-being of his flocks, and so he also told Joseph to see if it was "well with the flocks" (v. 14). Jacob had a responsibility to know the condition of his flocks; for the Scripture says, "Be thou diligent to know the state of thy flocks, and look well to thy herds" (Proverbs 27:23). In view of that, it is hard to criticize Jacob for wanting to know about his flocks and, therefore, sending Joseph to check up on them.
The well-being of the father. Jacob's age would make it difficult, if not impossible, for him to check up on the family and the flocks himself. So he did the logical thing and sent Joseph in his place. Joseph was physically much better able to travel than Jacob was; therefore, it made sense for Jacob to say to Joseph, "Come . . . I will send thee" (v. 13).
The well-being of the favorite. This duty of checking up on the family and the flocks fit the coat Joseph was given by Jacob. Joseph had been chosen by his father as the one to oversee the family. He was the heir apparent to rule the household. The coat made the choice official and, of course, made it known to others. Sending Joseph to check up on the family and flocks was good training for Joseph for his eventual leadership in the family. This trip could give him good experience which would help him in the future when he would take over the family leadership. It was in Joseph's good interests to make the trip. Hindsight would say sending Joseph to check up on the family and flocks was unwise. But the trip can still be easily vindicated because of these four reasons: the well-being of the family, flocks, father, and favorite.
2. The Valor of the Pursuit
For Joseph to pursue his brothers as his father ordered required considerable character. There was much about the task that would not appeal to the flesh. But Joseph performed his duty most commendably. To make the trip, Joseph had to be submissive, sacrificial, steadfast, and stouthearted. These are ingredients which we need to have in order to serve well.
Joseph was submissive. When Jacob called Joseph to pursue his brothers, Joseph's response was a noble "Here am I" (v. 13). The answer indicated Joseph's ready submission to the commands of his father. He was a good servant, for service begins with submission to the master. Christian service begins with submission to Christ. Few serve well because they will not submit well. Many who complain of not being used in service have only their lack of submission to blame. The story is told of a boy who applied for a job. When he was asked what he could do, he replied, "I can do what I am told to do." The boy was hired because he had one of the most important qualifications of all—submission to the boss. You, too, will be employed in God's service when you learn to submit to Him. Submission involves humility. Joseph's ready response of "Here am I" gave evidence of his humility. He had not let the special coat go to his head. Position had not puffed him up with pride. Pride and rebellion go together but not pride and submission. Humility is what goes with submission.
Joseph was sacrificial. To do as Jacob told him, Joseph must leave his comfortable home in Hebron and travel some sixty miles to Shechem. This would require much time, effort, and inconvenience; for travel in those days was much more difficult than it is today. He would have to give up the comforts and pleasures of his home. But he was willing to pay the price to perform this service for his father. If we are going to do as our heavenly Father orders, we will, like Joseph, have to do some sacrificing, too. But too often we get put out about service if we have to put out in service, and so we refuse to serve.
Joseph was steadfast. Joseph stuck to his task even though he ran into some problems. When he arrived at Shechem, his brothers were not there. But he did not quit and go home. He continued looking for them until he found them in Dothan some twenty miles away. This steadfast feature of Joseph's character was one important reason why he ended up on top in spite of the many adversities he experienced. Joseph never gave up. He would not quit. He remained steadfast through every circumstance. Paul said, "It is required in stewards, that a man be found faithful" (1 Corinthians 4:2); and Joseph certainly was. And you can be, too. You may not have great skills to serve; but if you can be steadfast, God can and will use you.
Joseph was stouthearted. What courage Joseph would have to have to do as his father asked him to do. His courage was demonstrated in two ways. It was demonstrated in where he went and in what he wore.
The place where he went was where hatred for him was very intense. Joseph must go to where his brothers were, and how they hated Joseph. A stout heart was certainly required to leave the place where love for him was very great and go to the place where hatred for him was very great.
It does not require much courage to live for Christ amidst a sympathetic crowd. Where courage is required is when one is surrounded by the ungodly. Then being faithful to Christ requires a stouthearted faith indeed. If you have trouble confessing Christ before the godly in a good church, you will not do well in confessing Christ before the ungodly in the world.
Joseph also demonstrated his stoutheartedness in what he wore. He wore his coat which his father had given him (v. 23). He wore this coat not because of pride but in order to be proper. The coat represented his position. As we said in the military, it was the "uniform of the day." But it would take courage to wear it, for it was a source of animosity with his brothers. But Joseph wore it anyway.
What a needed lesson this is about appropriate dress for saints today. Christians ought to dress like Christians and look like Christians. The popularity of immodest, sloppy, slovenly, and unkempt dress styles amongst Christians says many present-day saints are not doing well here. Joseph's brothers recognized him even though he was some distance away (v. 18), doubtless because of his coat. Unlike Joseph, many professing saints cannot be recognized even when you are right next to them because their appearance is so worldly. It takes courage to dress as a Christian should. Decent attire may bring sneers from the world, but the Christian's duty is to dress properly anyway. Joseph did.
D. THE PERSECUTION OF JOSEPH
Joseph's godly life brought him some valuable privileges, but it also brought him persecution. We like the privileges, but we do not like the persecution. But as long as we are in this world, we will discover that heavenly favor is seldom without earthly disfavor. The Apostle Paul said, "All that will live godly in Christ Jesus shall suffer persecution" (2 Timothy 3:12). Godliness provokes persecution. It is an attack upon Satan and his work, and that riles him quickly and causes him to react with force.
Joseph's pursuit of his brothers provided a ready-made opportunity for his brothers to do him harm. Being far away from home, the brothers could do to Joseph as they pleased without the restrictions of Jacob's presence. How often it is with people that when they get away from home their conduct worsens. They may think they are away from the restrictions of home, but they need to be reminded that they are never away from the eye of the Almighty. He sees all, and the day will come when the vile will have a reckoning with Him concerning their evil behavior.
In our study of Joseph's persecution, we will consider the villains in the persecution and the victims of the persecution.
1. The Villains in the Persecution
Joseph's ten older brothers were a wicked bunch in their persecuting of Joseph. They revealed it in their contemplation, conversation and conduct.
Their contemplation. The evil thoughts of a man will corrupt him. Evil begins in our hearts. "As he thinketh in his heart, so is he" (Proverbs 23:7). This was the case with Joseph's brothers. Their persecution of Joseph began earlier in chapter 37 when the brothers started to hate and envy him. Three times we are told that the older brothers hated Joseph (Genesis 37:4, 5, 8) and once we are told they envied him (Genesis 37:11). Because of these evil contemplations by the brothers about Joseph, we are not surprised to see the brothers plotting to do Joseph harm when he comes to check up on them at Dothan.
How this warns us about our own thoughts. If we are to overcome evil in our own lives, we must start the attack on evil in our thoughts. Evil thoughts must be stopped, or they will lead to evil conduct. If we let the smoldering embers of evil thoughts continue, we will soon have a raging forest fire of evil words and deeds that will bring great destruction to our lives and to others. Evil contemplations are the seeds of evil conduct. We will never be very successful in stopping evil in our life, if we do not attack our evil thoughts.
Their conversation. The evil thoughts of the brothers were followed by evil words. As Joseph came into view, the brothers' mouths began to mock. They mocked the proclaimer, the precepts, and the power of Divine truth. This is ever the habit of persecutors.
They mocked the proclaimer of Divine truth by saying, "Behold, this dreamer cometh" (v. 19). Those who proclaim the revealed truth of God will discover that all men will not speak well of them. Joseph declared the dreams, which were revelations of Divine truth; then he experienced what anyone who dares to proclaim Divine truth experiences, namely, derision.
They mocked the precepts of Divine truth by calling them "his dreams" (v. 20). True, they were Joseph's dreams; but they were more than that. They were revelations from God Himself. Every age has had this criticism of Divine truth. The Bible is often discredited as being unreliable and composed of man-made myths. But as Vance Havner said, "Those who say the Bible is a myth are 'myth-taken.'"
The brothers also mocked the power of Divine truth. They sneered, "We shall see what will become of his dreams" (v. 20). They were not the first, nor will they be the last, who think they can prevent the fulfillment of Divine predictions. But God's Word shall prevail! Mockers will come and go, "but the word of our God shall stand for ever" (Isaiah 40:8).
Their conduct. First it was evil thoughts, then it was evil words, now we behold the evil deeds of Joseph's brothers. Their evil deeds were mean, mixed, mercenary, and misleading.
Their deeds were mean. Their meanness stripped Joseph of his robe and cast him into a pit to suffer (vv. 23, 24) while they—without conscience—sat down to enjoy a meal (v. 25). Then they sold him into slavery (v. 28), and later they inflicted great grief upon their father in reporting that Joseph had been slain (vv. 32, 33). Genesis 42:21 adds an interesting footnote to this meanness. It reports a conversation of the brothers in Egypt some years later which referred to some of their meanness to Joseph and shows how bad it was. "They said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear." Their meanness would not listen to any entreaty for leniency though earnest it might be. What cruelty, what depravity! Every age has seen this satanic barbarianism. Today, it is seen in such things as rape, murder, torture of hostages, and evil dictator governments.
Their deeds were mixed. Most readers of Joseph's story in the Scripture tend to think that the ten brothers worked in great unity in the persecution of Joseph, but they did not. Reuben broke rank with the brothers in their desire to kill Joseph. He said, "Let us not kill him. . . . Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him" (vv. 21, 22). Reuben attempted to "rid him [Joseph] out of their hands, to deliver him to his father again" (v. 22). But Reuben's efforts were weak and did not do much to help Joseph. His proposal on how to treat Joseph did sound good, however; and it was not just words either, for "he delivered him [Joseph] out of their hands" (v.21) temporarily. But that is where it ended. He offered no more resistance to evil; and, thus, he cruelly let Joseph down.
The reasons why Reuben's efforts were powerless to rescue Joseph were twofold. They were powerless because of too much compromise and because of too little commitment.
First, his actions were powerless because there was too much compromise. Reuben compromised with evil, and any compromise with evil is too much. His brothers would put Joseph in a pit dead while he, Reuben, would keep him alive but still in a pit. This is allowing some evil in hopes of stopping evil; but such compromise with evil will never win. Vietnamization (which sacrificed multitudes to communism) and Chamberlain's "peace in our time" (which sacrificed Czechoslovakia to the barbarous Nazis) both demonstrate that the gains of compromising with evil are nothing but illusions. Ecumenical evangelism also demonstrates the same. It seems so promising in delivering souls, but it is a compromise with evil apostasy and leaves souls in the pit of modernistic churches.
Second, his actions were powerless because there was too little commitment. Reuben left his post of duty when he was most needed (v. 29). Some help he was. Genesis 49:4 said Reuben was "unstable" and indeed he was. Later Reuben went along with the brothers' lie to Jacob about Joseph's death; for he, being unstable, had no lasting commitment to the truth.
Many church members are like Reuben. They talk big, and sometimes they may even do a few things that look good; but in the long run, they are of little help to the work of the Lord. Eventually they will side with the dissident and hinder the work of the church more than help it. Also, like Reuben, who tore his clothes in an outward show of being greatly upset when Joseph was sold (v. 29), these unreliable church members will sometimes make quite a lamentation over the problems that have befallen the church; little realizing that they have been a contributor to these problems by their compromising with evil and by their poor commitment to God's cause. As an example, even though they compromised with evil by nominating and voting into church office an unqualified person, yet they will be most outspoken in decrying the evils that this has brought to the church. Furthermore, though they have a poor commitment to attending the services and to giving, yet they will bemoan loudly declining attendance and offerings.
Their deeds were mercenary. The brothers' mercenary ways are seen in both the proposal of Judah ("What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him" [vv. 26, 27]) and in the brothers' actual selling of Joseph for twenty pieces of silver (v. 28). These evil men valued Joseph and what he represented only in terms of how much money it put in their pockets. To them life was not important, morals were not important, and character did not matter—all that mattered was money.
The businessman who attends church not because he loves the Lord but because it helps his business is no different. Communities pushing gambling to help the economy of the community regardless of what gambling does to the character of the community are no different. The tobacco and liquor industries selling many into a worse slavery than Joseph's because it is profitable are no different. People choosing jobs on the basis of what it will do for their pocketbook not their spiritual well-being are no different. But all such mercenary conduct will someday be judged severely by the Judge of judges.
Their deeds were misleading. The misleading deeds of these men consisted of dipping Joseph's coat in the blood of a slain goat and then presenting it to Jacob as evidence of Joseph's death (vv. 31, 32). Their deception worked, for Jacob quickly concluded a wild beast had torn Joseph to pieces (v. 33).
One sin ever leads to another sin unless the sin is confessed to God and forsaken. And sin, sooner or later, will end up lying in an attempt to cover its tracks. Ananias and Sapphira sinned and both tried to cover it up by lying (Acts 5). David at times resorted to lying to cover up his unsavory conduct (1 Samuel 21:1,2; 21:13–15; 27:8–12). Gehazi lied about where he had been in trying to cover up his covetousness (2 Kings 5).
This deception by Jacob's ten sons is a pungent lesson on sowing and reaping. Some years earlier Jacob had done a most evil deed (Genesis 27). In doing it he (1) lied to his father, (2) lied about his father's favorite son Esau, (3) used a coat of his father's favorite son to aid in the deception, and (4) killed some goats to accomplish the deed of deception. Now years later, Jacob's "chickens came home to roost." In verses 31 and 32 his sons (1) lied to him their father, (2) lied about his favorite son Joseph, (3) used a coat of his favorite son to aid in the deception, and (4) killed a goat to accomplish the deed of deception. Jacob reaped what he had sowed. "God is not mocked, for whatsoever a man soweth, that shall he also reap" (Galatians 6:7).
2. The Victims of the Persecution
Joseph was the prime target of the persecution, but the fallout of the persecution affected others, too. Joseph suffered much from the persecution but so did his father and his brothers.
Joseph suffered. The evil brothers "stripped Joseph out of his coat, his coat of many colors . . . cast him into a pit . . . and sold Joseph to the Ishmaelites" (vv.23, 24, 28). Joseph was stripped of his coat, shoved into a pit, then sold into slavery. Evil ever does this to the righteous. It is the habitual practice of persecution.
Stripping Joseph of his coat was evil's attempt to demote righteousness. The coat spoke of rank, as we have noted previously; and it gave rank to righteousness, for Joseph was given the vesture because of his virtue. The upright are an abomination to the wicked (Proverbs 29:27); hence, evil will oppose the honoring of righteousness. The liberal news media's vilification of good men, educators mocking the Bible, society belittling the practice of mothers staying home to take care of their children, and businessmen insisting their employees show up for work on Sunday even if it means missing church are all attempts of evil to strip righteousness of its honor.
Shoving Joseph into a pit was evil's attempt to deprive righteousness. Evil would deprive righteousness of justice, necessities (the brothers ate a meal while they left Joseph in the pit without food), comforts, and courtesies. History abounds with examples of godly people being unjustly deprived by evil men of such things as houses, lands, food, clothes, and money. And the way some churches mistreat their pastor by giving him a small salary, sticking him in a shack of a house, making no provisions for many of his pressing needs, and yet expecting him to perform with excellence makes one wonder if the members are not more evil than good and more persecuting in nature than pious.
Selling Joseph into slavery was persecution's attempt to deport righteousness. Wickedness does not like to have righteousness around and will do all it can to get rid of it. Apostle Paul experienced this repeatedly as many times people endeavored to run him out of town. John was exiled to Patmos because evil did not want righteousness near. And if the truth were known, some pastors have been voted out or pressured out of a pastorate because the righteousness of their lives and of their messages were unwanted by the backslidden church members.
Joseph's father suffered. When the ten brothers told Jacob their lie about Joseph and showed him the coat which was covered with blood, Jacob was overwhelmed by grief. Even though "all his sons and all his daughters rose up to comfort him . . . he refused to be comforted" (v. 35). For twenty-two years Jacob carried heavy sorrow in his heart because of the loss of his beloved son Joseph, for it was twenty-two years before he was reunited with Joseph in Egypt.
Though everyone would certainly sympathize with Jacob in his great suffering, yet the pessimism in his suffering is still a warning to us about unwarranted crepe hanging. Persecution is deceptive, and we must be careful it does not so deceive us that we give up all hope and "refuse to be comforted." Jacob should have noticed that the evidence of Joseph's death was suspect, for the coat (the evidence) was not torn. For an animal to tear Joseph in pieces enough to drench his coat in blood without tearing the coat is impossible. Men in every age have resorted to deception to turn people away from faith in Divine revelation (such as the future of Joseph as seen in the dreams). But their evidences, such as the evidences of evolution, are as suspect as Joseph's coat. Joseph was not dead, neither is God; but many, like Jacob, have let Satan deceive them out of their faith with phony evidences. Do not be so quick to believe the clever talk of the apostate, the unbeliever, and the skeptic. Their mouths are full of lies, and their evidences will not stand the test of a thorough examination.
Joseph's brothers suffered. The persecutors did not escape their own evil. Joseph suffered years of cruelty, Joseph's father suffered years of sorrow, but Joseph's brothers suffered, too. They suffered years of guilt. Guilt weighed upon them like a terrible burden. Even twenty years after the deed, they could not shake the awful guilt; for when in trouble in Egypt "they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us" (Genesis 42:21). Guilt is a terrible tyrant. It drives men insane; it causes suicide; and it takes all the pleasure out of life. There is no profit in evil that will compensate for the burden of guilt one will experience because of his evil. Even after Joseph's brothers were befriended by Joseph and forgiven, yet they still fought the problem of guilt years later. This is seen in their fear after Jacob died, for after he died they sent a messenger to Joseph to again ask for forgiveness (Genesis 50:15–17). How the persecutors suffer. How sinners suffer. Oh, that we all would ponder this truth more when we are tempted to sin.
Joseph the Slave Genesis 39:1–12
Joseph's position changed greatly in Genesis 39. He went from a favorite son to a fellow slave. Instead of wearing the coat of an overseer, he wore the cloak of a lowly bondman. And his location changed, too; for Genesis 39 begins the account of Joseph's sojourn in Egypt, a sojourn which lasted the rest of his life. Only once did he go back to Canaan, and that was to bury his father. But this did not occur until Joseph had been in Egypt for thirty-nine years.
Our current study in Genesis 39 takes up where Genesis 37 left off. Between this study and our last study is Genesis 38 which, on the surface, seems terribly out of place since it seems to have nothing to do with Joseph. But, though it seems to be an unnecessary interruption, the truth of the matter is that Genesis 38 is exactly where it belongs and for two good reasons.
First, it belongs in its present location because it demonstrates the conduct of the two Adams. The first Adam failed in temptation (Genesis 3), but the second Adam (Christ) did not (Matthew 4 and Luke 4). In Genesis 38, Judah yielded to the temptation of adultery; but in Genesis 39, Joseph refused to yield to the temptation of adultery. Judah pictures the first Adam, who failed in temptation; and Joseph pictures the second Adam, Christ, Who did not fail in temptation.
Second, Genesis 38 belongs in its present location because it teaches some important dispensational lessons. Genesis 38 pictures (through Judah) the history of the Jewish nation during the time Christ (seen in Joseph) is ministering primarily to Gentiles. It is an accurate foreshadowing of history. The Jews are seen as very wicked people in Genesis 38 (Er and Onan demonstrate this). In their wickedness, they continually reject Christ (seen in Onan's refusal to have a child via Tamar, for this child would have been in the line of Christ). Their wickedness brought great judgment from God (Er and Onan were slain by God). However, a remnant remains (in Shelah); for the Jews will not all be destroyed (although it looked like the anti-Jew campaigns down through the years would succeed in destroying all the Jews). Genesis 38 ends the same way Jewish history will end—in travail (Tamar was in travail with childbirth). The Tribulation period is the great travail of the Jews, and it will end Jewish history outside of Christ. So Genesis 38 really does belong exactly where it is. Joseph (a picture of Christ) was rejected by his brethren (a symbol of the Jewish nation) in Genesis 37. In Jewish history, Genesis 38 follows Genesis 37. Truly the Word of God is a marvelous book and is put together in a most wonderful way.
In Genesis 39 the history of the Joseph is taken up again, and what happens to him through the next few chapters occurs while chapter 38 is happening. In this study of Joseph as a slave, we will consider the providence of Joseph's circumstances (Genesis 39:1,2), the performance of Joseph's duty (Genesis 39:2–6), and the proposition of Joseph's temptress (Genesis 39:7–12).
A. THE PROVIDENCE OF JOSEPH'S CIRCUMSTANCES
Arriving in Egypt, Joseph was sold on the slave market by the Ishmaelites who had bought him from his evil brothers. No slave buyer ever got a better bargain! But more significant than the price of the slave was the providence of the Sovereign. In Joseph's story, the providence of God is most prominent. We see it well in our current study in Joseph's warden and work. Joseph's warden provided the location which helped develop his capacity for future service; Joseph's work provided the lowliness which helped develop his character for future service.
1. The Warden
Potiphar, a high official in the Egyptian government, purchased Joseph for a slave. Potiphar was "an officer of Pharaoh, captain of the guard" (v. 1). His job was to oversee the protection of the king of Egypt and also to oversee the punishment of those who incurred the king's disfavor. Therefore, anyone working for Potiphar would be in a location where he would readily become aware of the ins and outs of Egyptian government. How essential this knowledge would be for one who was going to serve in the high office of government that Joseph eventually held. God was carefully and excellently training Joseph for future service. And though the circumstances looked so negative for Joseph in slavery, yet they were guided wonderfully by Divine providence for Joseph's great advantage. When Joseph later was promoted to high position in the Egyptian government, he performed with great efficiency and did so right from the beginning. This was not an accident. Divine providence provided a location where Joseph's capacity to serve was duly developed during those many years of adversity.
How much this should encourage those who are presently suffering hardship and affliction because of circumstances beyond their control. They should not fret away their lives moaning about their "bad breaks"; nor should they react so foolishly to their adverse situations as to plot vengeance against those who, by their evil conduct, may be responsible for some of these adverse conditions. Let the afflicted look on their situations as a school which Divine providence has provided for their good. Yes, it is a difficult school; but let the afflicted be good students. Graduates get good positions. Joseph and Romans 8:28 vouch for that fact.
2. The Work
As we have already noted, Joseph's work was that of a slave. How very humbling for him to drop all the way from the position of the "coat of many colors" to a lowly bondman. But God's providence was involved in this lowliness, for God is not only developing Joseph's capacity for future service, but He is also developing his character for future service.
Character is vital for service, even more so than capacity. God goes to great lengths to develop character in those He would assign to high places, and few things help develop character as much as lowliness. Scripture tells us repeatedly (such as Proverbs 15:33 "before honor is humility") that before God honors, He first humbles. This humbling is not necessarily a reflection on a person's past but is more a requirement for the future. High positions are fraught with perils, and one of the best antidotes for this are large doses of humility in advance. Joseph is going to be promoted to a very high position in the Egyptian government later on in his life; and God is preparing him for it, not only in capacity to serve but more importantly in the character he needs to serve well. So Divine providence puts Joseph in a very lowly position in order to develop that noble character.
As in the lesson about capacity, so this lesson about character should be a great encouragement to those who are living and serving in very humble situations. If a man of Joseph's caliber experiences character training through lowliness, then certainly we should not expect to be exempt from such training. And we should not let a lowly position, which is forced on us, discourage us to the place where we give up and quit. We may feel, in our lowliness, that no one knows where we are and what we are; and, therefore, we have no chance of ever improving our position. But such is not the case at all. In being a slave, Joseph was about as low as one can get. But God knew where he was, and that was all that really mattered; for when the time came for Joseph to be promoted, God had circumstances all arranged so Joseph would be "noticed" by the right people. So do not let the lowliness of your job or of your esteem by the world discourage your spirit. Let it train and prepare your character for greater work ahead. Joseph did, and we had better.
This training of Joseph by lowliness shows that God may lower the position and lessen the possessions of man in order to strengthen his character. This certainly refutes the philosophy of our day which advocates lifting the circumstances in order to lift the character. This is often the philosophy behind urban renewal and welfare. It is the thinking which says give a man better clothes, more money, higher position, etc. and then he will be a better man. But that is a bogus philosophy; for all you have done is put skid row in a new suit. You just sophisticated evil not stopped evil. Man needs a new birth more than a new berth. A materially good circumstance is not wrong in itself, but neither is it the creator of character.
Divine providence, though very painful at times, was very profitable for Joseph. It developed his capacity for service and his character for service. As a result, Joseph was well-equipped for high position when it became his duty some years later.
B. THE PERFORMANCE OF JOSEPH'S DUTY
The manner in which Joseph performed his duty as a slave is most commendable. His conduct was above reproach, and he gives all of us a lesson on how to act on the job and how it benefits us and all concerned when we act properly.
We note the wisdom, welfare, witness, and worth of Joseph in his performance of duty as a slave.
1. The Wisdom of Joseph
When Potiphar brought Joseph home and put him to work, "he [Joseph] served him [Potiphar]" (v. 4). Joseph was not lazy and did not take out his hurt feelings on Potiphar by poor working habits. Rather, he worked diligently for his new master. That he was a slave, had been evilly treated, and ought to be a prince instead of a pauper did not limit his labor. He worked industriously regardless of the task or the times, and neither was very cordial to Joseph. The proof he worked well is seen in the fact that he was promoted to "overseer" (Ibid.) of Potiphar's house. The promotion not only says Joseph worked well, but it also says he worked better than all the other slaves.
Joseph's reaction to his adversities was very wise. The usual reaction when circumstances go sour is to act foolishly and do as Job's wife suggested, "Curse God, and die" (Job 2:9). Whether the adversity is sickness, financial loss, mistreatment, or nothing more than hitting a finger with a hammer, the normal response is to fill the mouth with profanity ("curse God") and become pessimistic and quit ("die"). Joseph wisely did none of these things, but instead "he served him" with excellence. He did his duty diligently.
One of the best medicines in adversity is to give ourselves energetically to our duties. It can improve our circumstances and lessen our adversity; for, as we noted a bit earlier, when Joseph "served him" with excellence, Potiphar "made him overseer over his house" (v. 4). Many people, however, do not give themselves to their duties when troubles come. Some unwisely give themselves to drink hoping to drown their troubles—but rather than drowning them, they only irrigate them. Others try pills and pouting; but these, like drink, only increase the problems rather than improve them. If you want to be a victor instead of a victim in adverse circumstances, the wise thing to do is to diligently do your duty.
Our reaction to adversity will determine whether our troubles will curse us or bless us. If we meet our troubles and trials with a complaining tongue, sour spirit, or paroxysms of hysterical weeping, we will be defeated. If we meet our adversities as Joseph did, we will have nothing to lose but everything to gain. Oftentimes it is not our troubles that undo us; rather, it is our unwise reaction to the troubles that ruins us.
2. The Welfare of Joseph
"The Lord was with Joseph, and he was a prosperous man" (v. 2). Joseph did exceptionally well in his service for Potiphar. The welfare of Joseph in his duty as a slave was greatly enhanced by two vital blessings from God—the presence of God and the prosperity of God.
The presence of God. In coming to Egypt, Joseph had lost so very much that man counts so very important. He had lost position, possessions, friends and material comforts. But he had not lost the presence of God. The presence of God does not depend upon the station of one's life; rather, it depends upon the state of one's soul.
The key to having the presence of God is to welcome it. Thus the fact that Joseph experienced the presence of God with him disclosed the condition of Joseph's heart. He wanted God's presence. But few are like him. Many in our society seem to want just the opposite. They do not want God in textbooks, in government functions, in graduation services, or in anything it seems. And God will oblige these people's desires but much to their great loss.
Nothing is so valuable as the presence of God. Moses valued it so greatly that he said to God, "If thy presence go not with me, carry us not up hence" (Exodus 33:15). Wise man! If saints today would so value His presence, they would not go to some of the places they go and suffer the losses they do.
God's presence can make a prison a palace. On the other hand, His absence can make a palace a prison. Every lover knows that the presence of the loved one can make the drab delightful, but the absence of the loved one can make the beautiful boring. The presence of God with Joseph made his situation in slavery better than his brothers' situation in freedom. And "who would not rather, after all, choose to be Joseph in Egypt with God, than the brothers with a blood-stained garment in their hands and a sense of guilt in their souls?" (F. B. Meyer).
The prosperity of God. When we read of Joseph's dire circumstances, it is hard for us to think of him as being prosperous. Yet we read in Scripture that Joseph, even though he was a lowly slave, was a "prosperous man" (v. 2). Joseph Parker said, "Looking at this case through and through, one would say, it is hardly correct to assert that Joseph was a prosperous man, when he was to all intents and purposes in bondage, when he was the property of another, when not one hour of his time belonged to himself, when he was cut off from his father and from his brethren. Yet, it is distinctly stated that, notwithstanding these things, the Lord was with him and he was prosperous."
Obviously, God views prosperity far differently than we often do. We define it in terms of money, new cars, new houses, a good job, prestige, and earthly position. Not so with God. He views prosperity from a spiritual standpoint. "The Lord was with Joseph, and he was a prosperous man" (v. 2) forcefully informs us that prosperity is not necessarily related to one's material possessions and position of which Joseph had little. What we learn from Joseph's experience is that true prosperity is when God is with you and helping you to do your duty with excellence. Your duty may be very lowly, but God can still give you a "good day" on the job. God helped Joseph in so many ways in his slave work that the Scripture says, "The Lord made all that he did to prosper" (v. 3).
We have so much to learn about prosperity. There is the prosperity of Joseph in which the poor are rich, but there is also "the prosperity of the wicked" (Psalm 73:3) in which the rich are poor. The church at Laodicea thought they were prosperous because they had much in terms of material goods. They said, "I am rich" (Revelation 3:17). But God said they were "poor" (Ibid.). On the other hand, the church at Smyrna looked really desolate compared to the church at Laodicea. They were experiencing "poverty" (Revelation 2:9); but God said, "Thou art rich" (Ibid.). One may, as Joseph, be in slavery and yet prosper in doing one's duty; while others, such as Joseph's brothers, may be outwardly free, making good money, and have much in earthly possessions and yet not be prospering at all in doing their duty.
3. The Witness of Joseph
Joseph, though a slave, had an excellent witness for the Lord before Potiphar. This is seen in "his master saw that the Lord was with him, and that the Lord made all that he did to prosper" (v. 3). This statement not only indicates that Joseph had an excellent witness for the Lord to Potiphar, but that the excellence of the witness had a lot to do with how well Joseph did his work. We noted earlier that Joseph worked so well he was promoted to overseer in Potiphar's house. Here we note that his excellent work caused Potiphar to see the Lord in it all.
If we want to give forth a good witness for the Lord, if we want to give evidence of His being with us and helping us, we cannot be slack in the performance of our duty. God may be with us and want to help us with our work; but if we are poor stewards of His presence and power, we will not "prosper" on the job; we will not do well in our work; and, as a result, we will not be a good witness for God. If Joseph had reacted poorly to his trial, adopted a complaining spirit, and had done his work half-heartedly, he would not have prospered in his work nor had a good testimony at all. He may have told Potiphar about God and his faith in God, but Potiphar would not have been impressed, for "faith without works is dead" (James 2:20) in a situation like that.
Joseph's witness is both a rebuke and encouragement to the saints. It is a rebuke for those who claim to be a Christian, but who on the job do not show it in their performance. They do just enough to get by, work only when the boss or foreman is looking, loaf every chance they can, habitually stretch coffee breaks long beyond their intended time, gripe and complain incessantly, are often late to work (but are never late for quitting time), and seem more interested in their pay than in their performance. Such folk may attend the best of churches, pass out tracts to all their fellow workers, invite folk to church, and carry a Bible in the lunch pail; but they have no witness. If saints want an honorable witness for God, let them put quality in their work, be conscientious, have a cheerful and amiable spirit, be uncomplaining of extra hours and duties even if such are unfair or unjust, and be grateful for their pay even if it should and could be more. Such will discover that their witness will be very pronounced even if they do not pass out tracts, carry a Bible in their lunch pail, continuously invite folk to church, and talk to their fellow workers about being saved. Work habits say plenty. They can be a very strong witness for the Lord.
Joseph's witness is an encouragement to those who think they lack opportunity and ability to witness because their daily duties are lowly. These think they must be famous, important or have a prestigious position to witness effectively for Christ. This attitude abounds in churches today. Thus celebrities from business, sports, and politics are paraded across church rostrums to say a good word for God. But this staged Christianity fills the poor, untalented, pew-warmer with dismay. How can he witness for Christ when he is a nobody? Joseph answers that question. Be faithful in your duties, though lowly you may be. It is the common duties of life more than the spectacular that really reveals your faith. Anyone can lip his loyalty to the Lord behind the lectern on the rostrum, but being loyal to the Lord in a lowly situation when few are looking is another story. How a farmer milks his cows may say more about his faith than his shouting conspicuous "amens" throughout the pastor's sermons. You do not need to wear a button, or carry a big Bible, or cover your car with bumper stickers to witness your faith. If you are a Christian, if God is with you as you claim, it will show up well in the way you do your duties in the common round of life. In fact, if it doesn't show up there, your profession of faith is suspect, and your witness elsewhere is hypocritical.
4. The Worth of Joseph
"The Lord blessed the Egyptian's house for Joseph's sake" (v. 4). The key to the well-being of Potiphar's household was the presence of godly Joseph. The key to the well-being of any society or nation is the presence of godly people. Godly people are worth more to a nation than all its other natural advantages put together. A good military defense is legitimate for a nation, but its best protection comes from having godly citizens.
The value of the righteous was vividly demonstrated in the case of Sodom. We learn from Abraham's prayer for that city that God would not destroy the city if ten righteous people could be found in it (Genesis 18:32). Just ten. Amazing. We would not normally think that number would spare a city, but the fact that it would, declares the great value of godly people. And it tells us that the reason judgment has not fallen on many places in this world is because of the godly who are there. The world will, of course, mock and scorn this truth; but that does not make the fact invalid. You may not feel you are anything special; but if you are godly, you may be very vital to keeping judgment away from your society and of procuring the blessing of God upon it. What a great blessing the godly are to any society. Only eternity will reveal the fullness of this truth.
Potiphar lost Divine blessing when he failed to support the godly. Potiphar allowed his wife to mistreat the godly Joseph, and thus Joseph was removed from Potiphar's house. When people fail to support the godly, the blessing will be removed from them. Nations, communities, schools, and churches cannot favor people like Potiphar's wife over the godly; or they will experience much loss.
C. THE PROPOSITION OF JOSEPH'S TEMPTRESS
Genesis 39 gives us one of the most instructive lessons on temptation found in the Bible. Potiphar's wife tried to seduce Joseph into having illicit sex relations with her, but Joseph would not yield to her solicitations. From the conduct of Potiphar's wife, we learn about some of the ways of temptation. But from the conduct of Joseph, we learn about some of the ways to successfully war against temptation. It is apparent from the increasing number of wrecked lives in our churches today, let alone in the world, that these lessons need to be taught more earnestly and more frequently; and they need to be heeded more enthusiastically and more faithfully.
1. The Ways of Temptation
The passage of Scripture before us is like a game film of our opponent. It shows our opponent's favorite and most successful plays. We need to study it well, for it can save our life from moral ruin and eternal loss. From this passage we will consider seven significant ways about temptation as seen in the conduct of Potiphar's wife—the temptation was visual, versatile, dignified, timely, persistent, deceitful, and aggressive.
The temptation was visual. "His master's wife cast her eyes upon Joseph" (v. 7). Joseph was handsome ("goodly" in verse 6 means handsome), and she allowed her eyes to dwell upon the forbidden. One of the most effective approaches of sin is through the eye gate. The devil knows this and exploits it. It is the history of sin. Eve "saw" (Genesis 3:6); the sons of God "saw" (Genesis 6:2); Lot "lifted up his eyes, and beheld" (Genesis 13:10); Achan "saw" (Joshua 7:21); and David "saw" (2 Samuel 11:2). These all fell into grievous sin because they did not guard the eye gate. They let their eyes feast on the forbidden, and as a result, they fell into great folly. Many still ruin their lives because they do not guard the eye gate, and there is plenty to guard the eye gate from these days. Everywhere one looks sin is displayed in seductive form for the eye. Billboards along the roads, trashy tabloids at check-out counters in many stores, and Hollywood movies have all succeeded in corrupting multitudes by assaulting the eye gate. One of the biggest traps for the eye is television. Myriads of people have been thoroughly corrupted by this wretched wizard of electronics. The great decline in godly living, convictions, and zeal in our churches today has its roots in addiction to television by too many church members, including some who are their leaders. It is difficult to justify having a TV in the home. Of course, those who have one will defend it; but what they do not realize is that they have become used to the corruption on the screen and are not nearly as sensitive to it as they should be. This is a perilous situation to be in, for the effectiveness of sin is much greater when one is unaware of its presence. Good programs are not worth the risk of having a set, for often the good programs have problems with bad commercials. One cannot even watch the news on TV without sex and alcohol dominated commercials frequently punctuating the newscast. The evil of television is not something only a few puritanical preachers notice. Secular studies have produced a heap of shocking statistics concerning the evil of television programs. Yet many saints still think they can control the vice. But they are like the drunkard who boasts he can take it or leave it when it comes to drinking. We notice he always takes it. And we notice those who insist they can control their television usually do not. In recent years a new dimension in defilement has been added to television. It is the video player. Many church members are indulging in a host of foul videos in the privacy of their living rooms. And these videos do to them what the poet Robert Burns said a sinful experience did to him, namely, "it hardens a' within, and petrifies the feelin.'"
The temptation was versatile. Evil is versatile. If the devil cannot seduce a person one way, he will try another. So it was with Joseph. Before the temptation of Potiphar's wife, Joseph had been tempted in the area of despair. But the temptation from Potiphar's wife was in the area of delight—delight in physical pleasures. If the tempter cannot defile you through despair, he will attempt to defile you through delight. If pain does not defeat you, he will try pleasure. And the latter is often the more effective of the two. Persecution from the world has not hurt the church like popularity with the world. The sword has not hindered church attendance as much as sports have. Because temptation is versatile we must guard every facet of our lives from evil. No area is safe when it is left unguarded. We must put on the "whole armor" that we may be able to stand against the wiles of the devil (Ephesians 6:11).
The temptation was dignified. Evil loves to cloak itself in the apparel of high position, respectability, and status. So it was the "master's" wife who advocated the dirty deed (v. 7). How this strengthened the appeal of temptation. If another slave had tempted Joseph, it would have been much easier to turn down. But coming from the master's wife made it sound more permissible, acceptable, and safe. But all of this is simply a deceptive feature of temptation. Sin is sin whether it is advocated by the bum on skid row or by the prince in the palace. Sin is still sin whether the laws of a land legalize it or not. So much evil is dressed up in dignity today. For years Old Style beer used the slogan "Pure brewed in God's country" in an attempt to disguise the defilement of drink in the dignity of Deity. Jack Daniel's whiskey uses the respect and nostalgia for simple old-fashioned living to enhance its evil. Marlboro cigarette advertisements use manliness and fresh air (of all things) to try and give virtue to their vice. Evolution hides in the robes of science. Abortion gains the sanction of the courts of the land. Gambling is made respectable and desirable by the legislatures and by the lie that it will help the economy. The devil is a master at sophisticating sin and dignifying defilement. Beware of such false advertising.
The temptation was timely. Skillful timing adds to the effectiveness of temptation. In Joseph's case, the clever timing of temptation is seen in two ways: it came during a time of success, and it came during a time of secrecy.
First, the temptation came after much success Joseph had experienced in his work for Potiphar. He was prosperous in "all" his work (v. 3), promoted to "overseer" (v. 4) of Potiphar's house, and became popular ("well favored" [v. 6]). Then "after these things" (v. 7), Joseph was tempted. The tempter knows when to strike. And one of the most vulnerable times for yielding to temptation is after one has been successful. Success can go to our head, puff us up and, therefore, soften us to evil and make us an easy victim for temptation.
One of the tragic falls recorded in the Scripture which illustrates this truth is that of King Uzziah. What a great king he was. His successes were many. But Scripture says, "He was marvelously helped, till he was strong. But when he was strong, his heart was lifted up to his destruction; for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense" (2 Chronicles 26:15,16). After a time of great success, Uzziah fell victim to the tempter. Success is not evil in itself and can be a result of God's blessings upon us. But we need to remember that the devil would rob the rich; and, therefore, we must take extra caution after success lest we become a victim of temptation.
Second, the temptation came during a time of secrecy. This timing of temptation is seen in the last attempt of Potiphar's wife to seduce Joseph. She waited until no one was around; then she attacked (v. 11). She sought to use the advantage of secrecy to encourage sinful conduct. Many will do in private what they will not do in public, and the tempter knows this. It is time we woke up to this fact and exercised some due caution. Many pastors, as an example, have failed in this matter in that they have unnecessarily allowed themselves to be in private situations in counselling and in calling which have resulted in moral disaster. Those on dates should also be especially cautious about lonely roads and secluded spots. Temptation thrives in these places. Avoid them like the plague. When Joseph saw the peril of privacy he fled. So should we.
The temptation was persistent. Evil does not give up easily. It is so everlastingly persistent. Potiphar's wife kept after Joseph "day by day" (v. 10). One drop of water will not wear away a rock, but repeated drops can. So it is with temptation. Oftentimes it is the persistency of temptation that defeats us. Therefore we must never let down our guard. We must never conclude that once we have licked a temptation, it will not bother us again. After the great temptation experience of Christ in the Gospels, Luke makes a most instructive comment which emphasizes the persistency of temptation. He said the devil "departed from him [Christ] for a season" (Luke 4:13). Underline "for a season." The devil will be back! He does not give up quickly. He is persistent. You may have conquered gallantly in previous temptations, but this will not deter the enemy of your soul from a return engagement. Use the time between temptations to shore up your weaknesses and to strengthen yourself for future temptations, for they will be sure to come. Temptation is persistent, and failure to recognize this fact will eventually bring defeat in combating temptation.
The temptation was deceitful. How very deceitful evil can be. It is subtle and sneaky; and, as a result, it often beguiles the innocent. Potiphar's wife was a clever chick. This is evident in verse 1 which says, "He hearkened not unto her, to lie by her, or to be with her." When Joseph would not yield to her first proposal, she modified it. If he will not have sex relations with her, then she will ask him to just lay by her. If he will not lay by her, then she will ask him to just keep company with her. This deceitful tactic of evil is the subtle scheme of sinful compromise which has slain its thousands. It is the argument of the drinker who says if you will not drink, then you can at least come along and visit while he drinks. It is the argument of backsliden saints who want to defend their dating of unsaved people. They say they will not marry the unsaved but only intend to date them, or (and this argument is very subtle) they say they are dating the unsaved so they can witness to them.
Compromise in the area of right and wrong always ends in corruption. But many nice things are said about compromising with evil. So if one takes a strong stand against some evil, he will be criticized for being too opinionated and inflexible. But if he compromises, he will be praised. However, any toleration of evil is a step in the wrong direction. Once you yield to a compromise, you have taken the first step towards eventual defeat. Evil is no give-and-take game. It is all take. Potiphar's wife had as her goal an immoral act with Joseph. Changing the request from "lie with" to "lie by" to "be with" was simply a disguise to camouflage the fact that the first request was still her main objective. If Joseph had yielded to any of the later requests, he would have ended up fulfilling her first request. You cannot compromise with evil and come out virtuous and victorious.
The temptation was aggressive. From the very beginning of the evil solicitations of Potiphar's wife, Joseph would feel the pressure of temptation. After all, she was his "master's" wife (v. 7); and, as Matthew Henry said, "It was his [Joseph's] place to obey [her] and his interest to oblige [her] . . . it was at his utmost peril if he slighted her, and made her his enemy." But the greatest pressure came when Potiphar's wife "caught him by his garment, saying, Lie with me" (v. 12). She would put so much pressure on Joseph that he would have to yield unless he was very dedicated in his opposition to evil. Fortunately for Joseph, he was very dedicated in opposing evil. So he "left his garment in her hand, and fled, and got him out" (Ibid.). Few, however, are like Joseph. Most give in to the aggressiveness of sin. They are unwilling to pay much of a price to stay clean. [what price are you willing to pay in order to stay clean?”] Joseph gave up his coat before he would give up his character.
Evil is not content to simply give passive solicitations. It can become very aggressive in endeavoring to corrupt the innocent. It will put so much pressure on the tempted that they will think they have to yield. Apostle Paul said that when he was persecuting Christians, he "compelled them to blaspheme" (Acts 26:11) which illustrates well how aggressive evil can be.
The aggressiveness of evil comes in many forms. Sometimes it is simply the pressure of adverse circumstances, other times it is peer pressure, it can also be the pressure of gaining profits and advantages, and there are times when it is the law of the land that pressures one to do evil. Whatever form it comes in, it endeavors to make the tempted believe that they have to give in to evil. And how many try to justify their wrong doing on the basis that they have no other choice. As an example, some say they will lose their job if they do not social drink at business parties or falsify reports. Others insist they must do some form of evil because everyone else is doing it, and it is the only way to get along in life. But all such arguments do not justify sin. They simply show that evil has been aggressive and that opposition to it lacks dedication. Never do we have to sin. Therefore, never give in to the pressure of temptation.
2. The War Against Temptation
Joseph was triumphant over temptation—and it was not an accident. You cannot defeat temptation by accident but because you reacted in a particular way. Temptation can be defeated. "There hath no temptation taken you but such as is common to man; but God is faithful, who will not suffer [permit] you to be tempted above that ye are able; but will with the temptation also make a way to escape" (1 Corinthians 10:13). We will learn from Joseph's conduct some of the ways we can escape from temptation and be victors over it instead of victims of it. Joseph shows us we can defeat temptation by being decisive, honest, discerning, God-honoring, steadfast, separated and expeditious.
Joseph was decisive. Every time Joseph was solicited to sin by Potiphar's wife, he dogmatically declined the invitation to evil. "But he refused" (v. 8); "he hearkened not" (v. 10); "he left his garment . . . and fled, and got him out" (v. 12). This is the language and conduct of decisiveness. We must be firm and forceful in dealing with temptation if we are going to be successful in overcoming it. And one of the most effective weapons against temptation is a sanctified, dogmatic "No!"
Of course, such a pronounced attitude will not be very acceptable in many circles. It is too strong, too harsh, and too offensive for some. But such folk need to be reminded that any solicitation to evil is too strong, too harsh, and too offensive to holiness. Many complain that puritanical attitudes insult and hurt people's feelings; but they never seem to realize that evil just may insult and hurt people, too. Be decisive. Do not apologize for it either. We do not have to apologize for doing right.
Joseph was honest. If you will insist on integrity in your life, you will not fall victim to temptation. Joseph reminded Potiphar's wife that Potiphar had entrusted him with much. He said, "My master . . . hath committed all that he hath to my hand" (v. 8). Joseph was trusted by Potiphar, and Joseph intended to maintain that trust. The only way he could maintain that trust was to continue to be honest; and to be honest, he had to be morally upright.
Joseph is not alone in this requirement. No matter what your situation, you must be morally pure; or you will be dishonest; for a person cannot become immoral without becoming dishonest in the process. Dishonesty and immorality go hand in hand. Immorality breaks down the integrity of its victim every time. As an example, when David committed his immoral sin with Bathsheba, he began to act with a good deal of duplicity. He tried to cover up the sin by giving Bathsheba's husband Uriah a furlough from his army duties. If Uriah was home a while with Bathsheba, then folk would think the child was Uriah's. But Uriah would not cooperate, so David had to resort to more duplicity. He ordered Uriah to certain battlefield death so Bathsheba would be widowed and thus able to marry David. This would make her pregnancy from the immoral act with David look like a child from a legitimate marriage.
Immorality is a dishonest act. Where immorality abounds, the lack of integrity abounds. Integrity is essential for a healthy society. When immorality is sanctioned by society, that society will be destroyed. Potiphar lost much when Joseph's morals were unwelcomed.
Joseph was discerning. Joseph said adultery was "great wickedness" (v. 9). He viewed sin as God viewed it. "He who has learned to call the sin to which he is tempted 'This great wickedness,' has already won half the battle" (J. R. Bailey). To conquer his victims, the tempter likes to tone down the offense of sin by giving it nice names. So alcoholism is called a disease instead of damnable drunkenness; laziness is called lifestyle instead of sloth; abortion is called pro-choice instead of murder; gambling is called a cure for the economy rather than a curse; and adultery is called free love, not immorality. But adultery is neither free nor love. Rather, it is enslaving lust. We once heard a well-known preacher call adultery a moral stubbing of the toe. But it is far worse than that. It is the breaking of every bone in the body of values, the mangling of the flesh, and the crushing of the spirit of the person who commits it. Indeed, adultery is "great wickedness" as Joseph said it was.
It is proper to use tactful terms to describe dirty deeds, but it is perilous to use watered-down words to denounce wicked works. Sin needs to be labeled correctly if temptation is to be defeated. Joseph's temptress may be the "master's wife"; but in advocating evil, she is correctly labeled by Leupold as "the shameless hussy." Do not make the fatal mistake of garnishing up guile with complimentary names, rather call it the corruption that it is.
How does one obtain a discerning spirit in regards to sin? It comes through acquaintance with Divine revelation. "Through thy precepts I get understanding ["distinguishing, discriminating . . . to discern, perceive," Wilson]; therefore I hate every false way" (Psalm 119:104). Joseph did not have the written Word of God, but he was not without knowledge of Divine revelation. Passed down to him was oral teaching of God's ways. One incident he could have been told about which would have taught him about the evils of adultery was what God said to Abimelech when Abimelech had taken Abraham's wife. God said, "Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man's wife . . . I also withheld thee from sinning against me: therefore suffered I thee not to touch her" (Genesis 20:3,6). In the message to Abimelech, two important truths about adultery are made very clear. First, the message said adultery is serious. The seriousness of the sin of adultery is in the statement "Behold, thou art but a dead man." Second, the message said adultery was sinning against God. That truth is in the statement "I also withheld thee from sinning against me." If Joseph, who did not have nearly the advantages we do today in knowing Divine precepts, knew well the character of the sin of immorality, how much more should we be able to discern this and other evils. Failure to discern evil today says you either have not paid much attention to the Scriptures or you are not willing to obey the Scriptures.
Joseph was God-honoring. Temptation will have a hard time defeating us if we insist on honoring God in all that we do. The honor of God was very important in Joseph's life, and so it was a very significant factor in his defeat of temptation. On one of the occasions when Potiphar's wife tempted him, Joseph responded, "How then can I do this great wickedness, and sin against God?" (v. 9). Joseph knew a truth we all need to know; namely, sin is against God and, therefore, dishonors God. The prophet Nathan also declared this truth when he rebuked David for his sin with Bathsheba. He said, "By this deed thou hast given great occasion to the enemies of the Lord to blaspheme" (2 Samuel 12:14).
The honor of God was a very great motivator of Joseph's purity. Paul also appealed to the same motivation when he condemned immorality. He said, "What? know ye not that your body is the temple of the Holy Ghost . . . and ye are not your own . . . therefore glorify God in your body" (1 Corinthians 6:19,20). And you cannot glorify God in your body by illicit sex relations! Joseph had other reasons for abstaining from evil, but no reason was as high and as strong as the honor of God. If your arguments to abstain from immorality are no higher than the fear of AIDS or some other venereal disease or the fear of pregnancy, then you will soon be trapped in shameful sex sin. The fear of disease and pregnancy does indeed keep some people from immoral sex. However, those reasons are not moral or spiritual reasons but only physical. We must have higher principles than escape from physical suffering if we are going to consistently defeat temptation.
Joseph was steadfast. Joseph's response to temptation was "no" the first time, "no" the second time, and "no" every time. The only way to combat the persistency of temptation is to be persistent in opposing temptation. We may get tired of saying "no" all the time; but if you do not persist in saying "no," you will get much more tired of the consequences of saying "yes" to temptation.
Persistency in refusing temptation is not given much honor in this old world. When you have said "no" again and again, someone is sure to come up to you and say in an admonishing voice something like, "Aren't you ever going to change you mind just once?" They act as though your unwillingness to change your "no" to a "yes" is unjustified stubbornness. Others will question, "Aren't you ever going to have a good time?" as though your persistent "no" precludes good times. Steadfastness in holiness is a real trial for evil and, therefore, expect it to be discredited and dishonored by evil. But continue to be steadfast anyway, for it brings the blessed fruit of victory over evil.
Joseph was separated. Joseph not only refused to do evil, but he also refused to be with one who wanted to do evil. "He hearkened not unto her . . . to be with her" (v. 10). Separation is a good habit in any age and is a most effective means of defeating temptation. We hear precious little about separation, however. What is advocated is mixing. Be a good mixer is the philosophy of the times. If you do not mix well, then you are considered a recluse, a loner, one who has some problems. But the Bible says, "Be not deceived: evil communications [company] corrupt good manners [morals]" (1 Corinthians 15:33). "It is dangerous to drive restive horses near the edge of a precipice; it is dangerous to bring gunpowder near the fire; it is dangerous to come near an adder's fang; and it is equally so with these fallen natures of ours to approach temptation. Therefore, 'avoid it, pass not by it, turn from it and pass away' [Proverbs 4:15]" (William M. Taylor). To maintain a holy life, you must separate from many people, places, philosophies, and practices.
Joseph was expeditious. Our response to temptation cannot be sluggish, or we will eventually be overcome by it. When Potiphar's wife grabbed Joseph's garment in an all out effort to seduce him, Joseph immediately "left his garment in her hand, and fled, and got him out" (v. 12). If he had delayed his getaway, he would have defiled his body.
Joseph's action would be called too reactionary today by carnal Christians, and the world will also resent any quick response to evil. Abruptness may be discourteous and unkind in many situations; but when one is faced with temptation, abruptness in fleeing it, opposing it, and denouncing it is holiness! When the poisonous snake begins to strike, it is not time to sit around and think things over. Act while you have time to act. Flee while you are able to flee. Speak out before it is too late. And do not worry about whom you may upset. Potiphar's wife did indeed get upset, and it resulted in Joseph suffering greatly. But far better that he suffer in prison for purity's sake than that he lose his purity. So keep your life in such spiritual health that your reaction to evil will be prompt. Without promptness your purity is in great peril.
As we come to the end of this chapter, we are again impressed with Joseph's purity. It was more than just talk, but it was also walk. No matter where he was or what situations he encountered, he practiced purity. We need to earnestly emulate his example. It is a vital factor in living a victorious life.
Joseph the Scandal Genesis 39:13–40:4
We concluded our last chapter by observing Joseph's great triumph over temptation. In this chapter we will see what befell Joseph because of his successful war against temptation. What befell Joseph was great injustice. He was made a terrible scandal by being viciously slandered. His purity was not met with praise and promotion. Instead of being honored for his holiness, he was defamed and demoted to a "dungeon" (Genesis 40:15). The very evil he so valiantly opposed was that which he was accused of aggressively pursuing.
The great injustice which Joseph experienced as a result of his purity will not appeal to the carnal. In fact, the carnal reader may become very disillusioned with some of these rewards of righteousness. Carnality is chiefly concerned with the present and thinks little of the future. Carnality sacrifices the valuable and lasting consolations of the future for the trivial and short-lived comforts of the present. Therefore, the suffering experienced by Joseph because of his gallant godliness will not be very cordial to the concerns of the carnal crowd.
To further study the injustice Joseph experienced after he defeated temptation, we will consider the practice (Genesis 39:13–20), the perpetrator (Genesis Genesis 39:13–18), the perceiving (Genesis 39:17–40:4), and the perspective (Genesis 39:21–40:4) of his injustice.
A. THE PRACTICE OF JOSEPH'S INJUSTICE
The injustice which Joseph experienced is both a common practice and a cruel practice.
1. The Commonness of the Practice
Joseph's experience of injustice in Potiphar's house was not the first time he had suffered injustice. He had experienced it before at the hand of his brothers, and he would continue to experience it for a number of years to come. By the time Joseph was thirty and installed as a high official in the Egyptian government, he had learned much about injustice from his own personal experiences.
Injustice is not an unusual experience for the righteous. It is as common as a twenty-four hour day. The Apostle Paul emphasized the commonness of it when he said, "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (2 Timothy 3:12). He did not say a few would suffer persecution but that "all" would experience it. In other words, injustice is the common experience of everyone who lives godly.
Scripture gives many illustrations of injustice which underscores the commonness of it. Abel was slain by Cain; Laban dealt dishonestly with Jacob; the Egyptians mistreated the Israelites; Saul was treacherous with David; Naboth was slandered by Jezebel; the prophets, such as Isaiah, Jeremiah, Amos, and others were accused by people and governments of lying and of having evil motives; John the Baptist was beheaded by Herod; Stephen was stoned by the religious mob; and Paul was persecuted in city after city. But no one experienced injustice more than our Savior. He was born in a barn, exiled in Egypt, hated in His hometown, rejected by His relatives, declared to be demon possessed, condemned in the courts, and crucified as a criminal. What a story of injustice!
Injustice is still a common experience of the godly. The godly today are frequently maliciously scandalized by a wicked world. Impeccable character will not protect a person from the dungeons of injustice. A dungeon is "a strange place, we might say, for a saint of God to be in! And yet a place in which the saints of God have often been found; for the world hath frequently misjudged them, deeming ill of whom it should have thought well, and instead of loving them for the example of purity and goodness which they have afforded, has made them the victims of its suspicion and hate. Thus it has come to pass that the excellent of the earth, the men worthy of thrones and palaces, have been ofttimes thrust into dark and noisome dungeons" (C. M. Merry). Frequently, Christians watch in dismay as they go unnoticed or even demoted while the dishonest are promoted at work. The cheating student at school often gets better grades than the conscientious student. The lying salesman seems always to make the most sales. Those corrupt in character advance while the godly are imprisoned in lowliness. Many times those like Potiphar's wife seem to be the victors while the Josephs are dumped in dungeons of despair and apparent defeat. When one takes a good stand against evil and for truth, they should experience praise; but often they will instead be criticized, ostracized, and castigated as evil. The saint, however, must not become discouraged by this common experience of injustice. Injustice is not the end of the road. Joseph's life shows us that injustice, though a common experience of the godly, is not the conquering of the godly. God will one day see to it that circumstances will champion character and condemn corruption. So when the saint experiences injustice, let him not be surprised at the situation nor sour on serving the Savior.
2. The Cruelness of the Practice
This slanderous, unjust treatment of Joseph by Potiphar's wife really hurt. It caused him to lose three important things: his reputation, his job, and his comforts. Joseph was paying a high price for purity. But though the price was great, it was worth it. Purity is always worth the price. Few are willing to pay it, however. But impurity costs, too. And it costs much more than purity. The problem with men is that they seldom consider the price of impurity but only the price of purity. Joseph paid much for his purity; but he would have paid much, much more had he not been faithful morally.
He lost his reputation. No matter how upright a person is, an evil accusation, though it is ridiculous and absurd, will hurt that person's reputation. Of course, not everyone will believe outlandish accusations; but there are plenty who seem quite ready to believe the unjust accusations and to spread the news to others who will also be influenced by the false accusations to think unkindly of the accused. Joseph Parker said, "There is a tendency to believe charges against men, without patiently and carefully going into particulars, without making such moral inquest into them. . . . We are prone to say, when an accusation is lodged against a man, 'After all there must be something in it.' We reason that it is impossible to get up a charge against a man without that charge having, at least, some foundation."
Joseph's performance in Potiphar's house had elevated him considerably in position which would greatly enhance his reputation amongst all who knew him. His holy character would not be unobserved. But once the charge by Potiphar's wife was leveled against him, his reputation would suffer greatly. But note it was only his reputation—it was not his character. Joseph had trouble in his life with his reputation but never with his character. While he could not keep his reputation from being dirtied, he was able to keep his character spotless.
We cannot control our reputation, but we can control our character. Evil men may cruelly destroy our reputation, but we can keep them from destroying our character. Character is infinitely more important than reputation; therefore, we must not make the mistake of being more concerned about our reputation than our character. Worrying about losing our reputation may be more of an exercise in pride than anything else. We need to take care of our character, and let God take care of our reputation. It is character that really matters with God and ought to really matter with us. We cannot have God's approval without character, but we can have God's approval without reputation. Being concerned about reputation will not keep us pure; but, in fact, such a concern can often lead us astray. However, being concerned about character will promote holiness.
He lost his job. Joseph's job in Potiphar's house had become a very good job. True, he was still technically a slave; but his promotion to overseer of Potiphar's entire household was a job that was much better than most slave positions. His success on the job could only give Joseph hope of more freedom as time went along. But the wicked, slanderous tongue of Potiphar's wife put Joseph in prison and thus terminated his good job and the prospects that went with it.
Some even in our day have lost their jobs because they would not compromise their godly convictions. Others, however, prefer their jobs to character, and unlike Joseph, will not pay the price of unemployment for a stand in holiness. In the early church, there were some Christians who had jobs carving and polishing pagan images. When they were questioned about a Christian holding such a job, they attempted to justify their employment by saying, "We have to live." Tertullian, one of the spiritual giants of the early church, answered that argument with a question, "Must you live?" Biological survival should not be the chief aim of the saint. But with too many, what puts butter on their bread is also what determines their conduct. It was not so, however, with Joseph. He lost his job because purity was more important than position and because his exaltation of God was more important than his employment by man. Sometimes you must choose between a job and Jesus. If that choice ever arises, do not hesitate to choose Jesus. All heaven will support this wise choice.
He lost his comforts. The injustice Joseph experienced, as a result of his being scandalized by Potiphar's wife, greatly reduced his freedoms, pleasures and other comforts of life. This injustice put Joseph in prison (Genesis 39:20). Prison is certainly no pleasure trip, to say the least. Some of the discomfort of Joseph's prison experience is spoken of in Psalm 105:18 which says Joseph's "feet they hurt with fetters; he was laid in iron." Steadfastness to the Lord often means suffering for the Lord.
Few in our churches today manifest this steadfast spirit of Joseph. Many sing with vigor on Sunday mornings, "Faith of our fathers, holy faith! We will be true to thee till death"; but they will not remain true long enough to attend the Sunday evening service. Vance Havner said that if we were to believe what was sung on Sunday morning, we would think half the congregation died before Sunday evening. But they have not died. Rather they have denied—denied the Lord. The slightest inconvenience or discomfort killed their steadfastness and devotion. Professing saints are a sorry lot today when it comes to standing true amidst suffering. The slightest prick of discomfort causes many to lose their dedication; scratch them and they will recant. They seem to forget or do not want to accept the fact that purity does not guarantee much ease and pleasure in this life. But it does guarantee great reward in eternity, and that is what really counts.
Injustice is indeed cruel. However, though Joseph lost much, he did not lose everything. And God has a way of reimbursing the godly for any loss suffered for His sake. Before the story of Joseph is over, we will see God reimbursing Joseph for what he lost. He will be given a new job, an excellent reputation, a new coat, many increased comforts, and a host of other compensations which will more than make up for any loss Joseph sustained through injustice. God is a debtor to no man, and any loss experienced in honoring Him will be duly recompensed.
B. THE PERPETRATOR OF JOSEPH'S INJUSTICE
Potiphar's wife was the perpetrator of Joseph's injustice. When Potiphar's wife saw that Joseph "had left his garment in her hand" (Genesis 39:13), she immediately began her work of injustice by slandering Joseph. This was done to try to cover up her deeds and to get revenge on Joseph. Joseph's rejection of her would inspire her vengeance, and the coat gave her ammunition to attack him. She started the slandering by calling in the servants of her house and spewing out her venomous accusations, using the coat to support her claims (Genesis 39:13–15). Later, when Potiphar came home, she repeated her story (Genesis 39:16–18).
This female perpetrator of Joseph's injustice reeked of corruption. She was a woman of most unsavory character. And like most people of this sort, her tongue readily revealed it. Her tongue was a tool of the devil, and she used it effectively to perpetrate gross injustice upon Joseph after she had failed in her efforts to seduce him. In all of her protesting and explaining of the situation, her tongue spoke most evilly—not only of Joseph but, very significantly, also of her own husband. Contempt was in her tongue for her husband and calumny was in her tongue for Joseph.
1. The Contempt in Her Tongue
When Potiphar's wife commenced her slanderous report about Joseph, she immediately showed considerable contempt for Potiphar. We note the evidence of it, the enlightenment in it, and the exhortation of it.
The evidence of it. Potiphar's wife evidenced her contempt for Potiphar in at least three ways when slandering Joseph.
First, she showed her contempt in her refusal to use Potiphar's name. She said to the servants, "He hath brought in an Hebrew unto us to mock us" (Genesis 39:14). Matthew Poole says she would not name her husband because "of disdain and high displeasure for [his] being the occasion of this horrid affront . . . the pronouns he and they are oft used by way of contempt." Second, she showed her contempt in that she made her accusation of Potiphar indiscriminately before his servants; thus she undermined their respect of him. Third, she showed her contempt by blaming Potiphar for the problem right to his face when Potiphar came home. She said, "The Hebrew servant, which thou hast brought unto us, came in unto me to mock me" (Genesis 39:17).
The enlightenment of it. Even if we had not known about the immoral conduct of Potiphar's wife, the contempt for Potiphar shown here by his wife would enlighten us about the fact that she did not love her husband and that she was not true to him. We have learned by experience that those who speak of their mate's faults indiscreetly before others enlighten all who hear the criticism that there is some serious marriage problems in the marriage and that the criticizer is much to blame for the problems and also has some loyalty problems. There are times when it may be necessary to confide in a godly pastor or counselor about the faults of one's mate, but this situation with Potiphar's wife was a far different story. It is the indiscriminate criticism of one's mate in public that betrays the loyalty of the criticizer. And that was the case of Potiphar's wife.
Potiphar's wife was certainly no puritan. Her flirting with Joseph was probably not the first time she had flirted in a foul manner. And, as the sequence of the story will show, Potiphar was obviously not ignorant of her ways either. Those whose mouth talks as much and as maliciously as the mouth of Potiphar's wife will have difficulty concealing their corruption.
The exhortation of it. All of this exhorts husbands and wives to be diligent in devotion to each other and to be very careful how they speak to each other and about each other. A good marriage, like a healthy person, will not stay that way unless it is faithfully maintained by proper nourishment. And bad tongues are poisonous to the health of a marriage. Even a good marriage can lose its charm when one or both of the partners are not careful how they speak of each other in public. Many marriage miseries have their roots in the wrong use of the lips. Love will languish when a lover's lips libel their lover's life. The proper use of a married couple's lips is to press them together in silence of each other's faults and in stimulation of each other's felicity. That is, the lips should be pressed shut to inhibit criticism but pressed against their lover's lips to inspire love.
2. The Calumny in Her Tongue
What Potiphar's wife said of Joseph was a bold-faced lie. There was not one bit of truth to it. In fact, nothing could be farther from the truth than what Potiphar's wife spoke of Joseph. She portrayed Joseph as a base, lustful pig, stooping to the worst of deeds. She accused Joseph of being the attacker and not the attacked. It was the blackest of lies and a brutal slander of the finest of saints. To further examine this calumny, we will note the cause of it, the compensation for it, the caution from it, and the clothes in it.
The cause of it. This terrible slander of Joseph was an act of revenge. Viciously she sought great revenge on Joseph for his rejecting her evil solicitations. Someone has said, "Hell hath no fury like a woman scorned." Another has said, "All illicit passion, whether gratified or balked, has a tendency sooner or later to become transformed into hate . . . There is no length to which the fierce resentment of a wicked woman will not proceed against those who incurred her hate" (Thomas Whitelaw). Im-morality does not build character; it only destroys it.
The compensation for it. The slander of Joseph was indeed cruel, but it was compensated for by the fact it only hurt his reputation. When Potiphar's wife failed to seduce Joseph, she then tried slandering him. Though she met with considerable success in slandering him, it was definitely not the success for sin that seduction would have been. Oh, that the enemy's success would always be limited to slander when the saints are attacked. Slander often appears to do more harm than seduction, but it is seduction that gives the greatest triumph to the enemy. Slander only hurts the reputation, but seduction hurts the character.
The caution from it. The calumny about Joseph is a great warning to Christians. We must be careful about believing the accusations made by the ungodly of the godly. Joseph Parker said regarding these lies about Joseph, "Let us keep steadily in mind the fact that there are false accusations in human life." Hence, we need to examine the source of the accusations made against good people. We cannot trust the mouth of corrupt people to speak the truth. They will lie about anything, including God. Their objective is to incriminate character and exonerate corruption. So beware of believing the accusations made by backsliden, carnal believers against dedicated saints; beware of believing the accusations of dissident church members against the pastor; beware of believing the liberal news media which ever distorts the news and makes good people to appear bad and bad people to appear good. Check the sources; when Potiphar's wife speaks, ignore what she says. She is nothing but a liar. She does not hesitate to scandalize the best of God's people.
The clothes in it. Joseph's coat being used by Potiphar's wife to slander Joseph marked the second time a coat had been unjustly taken from Joseph in order to mislead others about him. Joseph's brothers took his coat of many colors and dipped it in blood to make his father think Joseph was dead. Now Potiphar's wife takes Joseph's coat and uses it to make others think Joseph was immoral. The brothers used his coat to deceive others about his condition; Potiphar's wife used his coat to deceive others about his character.
Joseph's coat being used here by Potiphar's wife to criticize and condemn him reminds us that in one way or another the dress style of the pure will be used to criticize them, not commend them. Purity does affect the way you dress; and Joseph manifested this truth, howbeit rather unusually. But the principle is plain to see in his case. And as it was for Joseph, so it is with others; when purity affects your dress, the world is sure to use the way you dress to criticize you, not compliment you. Some young people have felt the sharp sting of embarrassment over their proper manner of dress, and some have even refused to dress properly because it is "so embarrassing." The devil knows where to strike; but like Joseph, we must not yield. It may have been very embarrassing for Joseph when he fled the house without his coat—the dress style of purity at that moment. But his embarrassment would only be before man not his Maker, and it is far better to be embarrassed before men than before your Maker. The humble pie which you may have to eat in this life for the sake of godliness is not nearly as distasteful as the humble pie you will eat in eternity when you refuse to honor holiness on this earth.
C. THE PERCEIVING OF JOSEPH'S INJUSTICE
The reaction of Potiphar to his wife's slanderous story about Joseph evidences that Potiphar did not believe what his wife said about Joseph. He was not fooled by her unjust accusations. Two important actions of Potiphar tell us this conclusively: the clemency given Joseph in punishment, and the charge given Joseph in prison.
1. The Clemency Given Joseph
According to Diodorus Siculus, an ancient historian, the laws of the Egyptians were specially severe in their penalties for offenses against women (Pulpit Commentary). One guilty of the crime of which Joseph was accused could expect punishment as severe as death in those days, especially if he was nothing but a slave, as Joseph was. Hence, that Potiphar did not believe his wife "has been inferred from the circumstance that Joseph was not forthwith remitted to the executioner's block" (Thomas Whitelaw). Barnhouse said, "If Potiphar had really believed his wife, Joseph would probably have been tortured to death." Thus putting Joseph into prison "was almost an acquittal" (Ibid.). Edersheim said that "Potiphar could not in every respect have credited the story of his wife. For the punishment awarded in Egypt to the crime of which she accused him, was far more severe than that which Joseph received."
It is true that the Bible says Potiphar became angry when his wife told her tale about Joseph; but as Leupold points out, "It is significant that we do not read that the master's anger flared against Joseph." The Bible says only that "his wrath was kindled" (Genesis 39:19). Potiphar would have much to be angry about even though he was not angry with Joseph. His wife's accusations had upset the whole household, and Potiphar would lose Joseph as the valuable overseer of his house. Leupold said, "The customary punishment for adultery was extreme. To be cast into a prison was a relatively light penalty." So obviously, Potiphar was not angry at Joseph, nor did he believe what his wife said about Joseph. This acquittal becomes even more obvious when we remember that Potiphar, as captain of the guard, had the power to take the life of the unfavored with dispatch. Few could have punished Joseph with death as easily as Potiphar. Thus, the fact that he did not kill Joseph makes it most evident that he discounted his wife's tale.
To disbelieve his wife in her accusations of Joseph was doubtless not an unusual action for Potiphar. Potiphar was a most observant man. This is evident in his observing of Joseph. He noted that the Lord was with Joseph and made "all" (Genesis 39:3) he did to prosper. He paid attention to the details. Furthermore, Potiphar did not get his job as captain of the guard without being astute and sharp. No ruler would want a chief of the bodyguard to be a dullard. He must, for one thing, have a keen eye. And such an eye could not fail to observe the behavior of a mouthy, immoral wretch like his wife. She was too overt in her behavior to keep even the casual observer from seeing her true character, let alone the keen observing eye of her husband. So we should not be surprised that Potiphar did not believe her story about Joseph.
2. The Charge Given Joseph
Further evidence of the fact that Potiphar did not believe his wife's tale about Joseph is seen in the position Potiphar gave Joseph after Joseph had been in prison a while. This prison was the "house of the round tower, a fortified prison . . . usually attached to the dwelling of such an officer as Potiphar. It was partly a subterranean dungeon (Genesis 40:15), though the brick-built walls rose considerably above the surface of the ground, and were surmounted by a vaulted roof, somewhat in the form of an inverted bowl . . . this was not a common jail—it was a receptacle of state criminals" (Jamieson). Two state criminals, the king's butler and baker, had in some way offended the king and were placed in this same prison where Joseph was and of which Potiphar was in charge. Such important prisoners required special attention. Since they were of special interest to the king, Potiphar had much to lose, perhaps even his life, if he did not provide the proper security and care for these prisoners. Also, another reason Potiphar would want the prisoners treated properly was that if they were ever exonerated and put back in office, he wanted to be in their favor. They would long remember how he treated them in prison. Therefore, to make absolutely sure these prisoners received the kind of treatment that would keep him in good standing with both the king and the prisoners, Potiphar needed a most trustworthy man to be his deputy to take care of these prisoners. And who did Potiphar select for this important task? He selected none other than Joseph. "The captain of the guard [who was Potiphar, see 39:1] charged Joseph with them" (Genesis 40:4).
This choice certainly discloses that Potiphar believed Joseph was innocent of the immoral charges made against him by Potiphar's wife. You simply do not trust a man who would try to seduce your wife, and especially do you not trust him with such an important life-or-death task of watching over the king's prisoners. No, Potiphar was not convinced of Joseph's guilt at all.
But if Potiphar did not believe his wife then why did he put Joseph in prison? Why did he allow Joseph to experience some punishment which, though it was not as severe as would normally be given one accused of immorality, was still, in fact, quite painful for a time (Psalm 105:18)? Why did not Potiphar exonerate Joseph and tell his wife to shut her mouth. The answer is that Potiphar lacked the character to act right. He was a compromiser. He did not have enough character to stand fully against evil. He was like Reuben (Genesis 37:21,22) who attempted to prevent the complete victory of evil by allowing it partial victory. Reuben, as we noted in our first chapter, would not slay Joseph; but he would put him in a pit. Likewise Potiphar would not slay Joseph, but he would put Joseph in prison. Potiphar opposed some injustice for Joseph, but not all injustice. Joseph should have been promoted, and Potiphar's wife should have been punished, but compromisers do not act with such virtuous prudence.
Potiphar's conduct was also like that of Herod in the days of John the Baptist. Herod believed John "was a just man and an holy [man]" (Mark 6:20). But, like Potiphar, Herod was dominated by an unholy woman, his wife. And Herod's wife, like Potiphar's wife, was upset because her adulterous ways were condemned. So the condemner, John the Baptist, like Joseph, was put in prison to appease the wishes of the wicked woman (Mark 6:17,18). Later on, godly John the Baptist was beheaded because Herod, lacking character, yielded even more to the devilish domination of his ungodly wife.
Many in the world would say Potiphar's compromise was pretty clever. After all, he was able to appease his wife and still profit from Joseph's service in prison. But nothing is clever that tramples on justice. It cost Potiphar plenty to compromise. Oh, yes, he had Joseph to do his bidding in prison. But how much better if he had had Joseph as the overseer of his house, which Joseph was until Potiphar's wife slandered him. Potiphar's prosperity took a great loss when he lost Joseph as his overseer. And anytime any person or any organization, be it a business, school, or a church, compromises with the likes of Potiphar's wife, they will lose more than they will ever be able to calculate.
Poor Herod discovered this truth and too late. After having John the Baptist killed, he had such problems with that deed that he mistook the work of Christ as the coming back from the dead of John the Baptist (Matthew 14:1,2). What fear that must have put in his heart. Herod paid a terrible price for his compromise with a wicked woman. So did Potiphar, and so will anyone in any age.
D. THE PERSPECTIVE OF JOSEPH'S INJUSTICE
The shortsighted view of life will always see the suffering of injustice as irreparable loss. But such a perspective is a very poor perspective. Joseph suffered greatly because of injustice; but to have proper perspective of his experience, one must also consider the great blessings that came to him as a result of his mistreatment. When these blessings are considered, then it will be clearly seen that Joseph's unjust treatment was not success for Satan; nor was it defeat for Deity. Rather Joseph's difficulties proved to be stepping stones to higher service and greater blessing. "If we take the inner man and the future world into our consideration, the very things which seem to blur and ruin the picture will be seen to heighten its beauty and truth. The adversity which befalls the godly is always with a view to a higher prosperity" (Thomas Kirk). God can make the "wrath of man" to praise Him (Psalm 76:10), and this surely happened in the case of Joseph.
Three great blessings came to Joseph while he was in prison which give such a positive perspective to the injustice he experienced. These blessings were the consolations of God's presence, the commitment of prison duties, and the company of Pharaoh's prisoners.
1. The Consolations of God's Presence
"But the Lord was with Joseph" (Genesis 39:21) was the first blessing of Joseph's imprisonment. This blessing would certainly take the sting out of the injustice which Joseph was experiencing. Maclaren said the "But" in verse 21 "is one of the eloquent 'buts' of Scripture." Having the presence of God as Joseph did here is one of the choicest blessings of life. True, God is omnipresent; and none can escape from the presence of God. But the "presence of God" which favored Joseph is that special manifestation of God's presence which brings close and blessed fellowship with God and abundant favors from God.
This is the second time Scripture has emphasized the fact that the presence of God was with Joseph. When Joseph came to Egypt and began his life as a slave for Potiphar, the Scripture said, "the Lord was with him, and . . . the Lord made all that he did to prosper" (Genesis 39:3). Then when Joseph was thrown in prison and things looked really dark again, the Scripture repeats, "The Lord was with him, and that which he did, the Lord made it to prosper" (Genesis 39:23). This repeating of a great feature of Joseph's life provides a great encouragement to all who would live faithfully for the Lord in spite of the suffering it entails. Never will the faithful be in a place that God's special presence will not follow them. No dungeon is too dark, too dismal, or too far down to get away from this blessing of God. The faithful may be forsaken by everyone else; and it may be very discomforting when the Potiphars, who know the truth but will not honor the truth, betray them. But there is One Who will never betray the saint. "The Lord was with Joseph" in spite of his circumstances. So it was with the Apostle Paul. His life also manifested the faithfulness of God in not forsaking the godly. He said, "At my first answer [defense] no man stood with me, but all men forsook me . . . Notwithstanding the Lord stood with me" (2 Timothy 4:16,17).
Men are ever seeking to gain advantage in life. Few seem to realize the greatest advantage one can have is to have the Lord with them. This is seen so clearly in the case of Joseph. "The Lord was with Joseph, and showed him mercy, and gave him favor in the sight of the keeper of the prison" (v. 21); and "the Lord was with him, and that which he did, the Lord made it to prosper" (v. 23). To be cast into prison, to experience gross injustice looks like a great disadvantage; but when the Lord is with you, He can turn what seems like a terrible disadvantage into a tremendous advantage. How wonderfully God aided Joseph in prison.
Our problem today is that we are more concerned about keeping out of the prisons of men than we are about keeping in the presence of God. Unlike Joseph, we compromise, water down our convictions, take part in questionable activities, and pay dues to the world; all in order to stay out of the prisons of dishonor and rejection by the world. But how foolish and tragic such conduct is. We may save ourselves from the fetters of prisons by dipping our colors periodically, but we lose the favors of God. Better to lose everything and have God near in fellowship and blessing than to keep everything but lack God's blessed nearness. Joseph did suffer in prison, and he did experience great loss by going to prison. But he did not lose the presence of God; and, therefore, he was far better off than all those outside of prison who did not have this blessing. If we want the proper perspective of Joseph's injustice, we must consider well the fact that the presence of God was with him through the entire suffering experience.
2. The Commitment of Prison Duties
The second blessing of Joseph's imprisonment was his being given some important duties. After Joseph had been in prison a while, "the keeper of the prison [Potiphar] committed to Joseph's hand all the prisoners that were in the prison" (v. 22). Later Joseph was put in charge of two special prisoners, which we noted earlier. Thus Joseph's position was elevated. Some fetters would be removed; some restrictions would be taken away. As Spurgeon said, "Like a cork, which you may push down, but it is sure to come up again, so was Joseph."
Sloth will have much difficulty in perceiving the assignment of duties as a blessing. But wisdom gives us a better perspective of life and teaches us that having duties to do and doing them well is a great source of help and comfort in time of trial. One of the worst things you can do when troubles come is to sit down and do nothing but worry or pout or wallow in self-pity. That will only add to your sorrow and heaviness. Get up and get busy, if you want to see the light at the end of the tunnel of trials. Joseph could be mighty thankful that he was given some responsibilities in prison. It gave him something constructive to do, and he did it well. The same thing happened in Potiphar's house as we noted in a previous chapter. Doing his duty well brought improvement in his situation there, and it did the same in prison. In fact, doing his duties faithfully in prison eventually resulted in his being taken out of prison and promoted to his high post in the Egyptian government.
The promotion Joseph was given for faithfully doing his lowly duties reminds us of the great truth Christ taught in the Gospels. He said that when we are faithful in the small matters He will make us ruler over bigger matters (Matthew 25:21,23). Joseph proved he would be faithful to his responsibilities in prison, and so God saw to it that he was given greater responsibilities in the palace. A duty is a duty whether it is in the lowly place or a place of prestige. If we neglect our duties in the lowly, we are only disclosing the fact that we will neglect our duties in the higher. We may think that though we do not do our tasks well in a humble place of service, we still will do our tasks well in a higher place of service. But such thinking is vain. We declare by our performance in the lowly what we will be in the higher. God will never entrust us with much, if we will not be faithful to the humble tasks He first gives us.
In prison, in Potiphar's house, and in Jacob's house, Joseph demonstrated he would do his duties regardless of the circumstances. But in prison a new dimension was added to his duties. Now in suffering he must minister to those who were also suffering. It was a difficult task, but Joseph did it well. This is especially seen when he ministered to the butler and the baker and sought to help them in their sorrow (Genesis 40:7). F. B. Meyer said, "There is no anodyne [soothing relief] for heart-sorrow like ministry to others." Too often in our suffering, we are only concerned about our own aches and pains and have little time or interest to console others in their afflictions. Our failure to help others is just plain selfishness, and it will only add to our own suffering. Let us learn well that one of the best "pills" to mitigate the pain of our own afflictions is to comfort others in their afflictions. Maclaren said, "Grief is apt to make us selfish, but it is meant to make us tender of heart and quick of hand to help our fellows in calamity. We win comfort for our own sorrows by trying to soothe those of others."
3. The Company of Pharaoh's Prisoners
The third blessing of Joseph's imprisonment was the close contact Joseph had with two officers of the king of Egypt. The king's butler and baker "had offended their lord the king of Egypt" (Genesis 40:1). They, as we have already noted, had been put in the prison where Joseph was. How providential! As it was in Potiphar's house, so it is now in Potiphar's prison, Joseph would learn much about the government of Egypt, the government of which he was going to be the number two man someday. The offices of the butler and baker, while not important sounding official titles in government in our day, were, however, very high offices in ancient Egypt and thus would be great sources of information for Joseph to learn about the Egyptian government. There would be many long hours in which Joseph could engage in conversation with these two men. Because of their intimate acquaintance with the king, they could disclose many valuable things about the people, policies, and politics of the Egyptian government. Thomas Kirk adds an interesting note when he says that these two prisoners also gave Joseph "Opportunity of learning to govern political malcontents."
Prison provided Joseph with much help for the future. No wonder Joseph moved with such efficiency when he came to power. God had seen to it that Joseph was well trained by providentially working on his behalf. Both in slavery and in slander God's providence prevailed. Vice is never victor over the plans of God.
The true and proper perspective of the injustice Joseph experienced is not one of dismal defeat. Rather it is one of great blessing, of great opportunity, of great advantage. Joseph's dark days were many, but they did come to an end; and when they did, the injustice he experienced was seen as invaluable to him. Joseph was viciously scandalized, and to human eyes being made such a scandal seems fatal to a good future. But where faithfulness to God remains strong, the perspective cannot be negative.
Joseph the Seer Genesis 40:5–41:36
Seldom do we think of Joseph as a prophet (or "seer" as prophets are sometimes called in the Bible); but he was indeed a prophet, and a good one, too. As a prophet he was a faithful man with a faithful message in a faithful ministry. In this study of Joseph's ministry as a prophet, we will consider three important aspects of the prophet: his posture, his predictions, and his pleas. We will see these three aspects of the prophet in two different situations, for Joseph's ministry as a prophet was exercised in both a prison and a palace. Joseph ministered in the prison of Potiphar; and he ministered in the palace of Pharaoh. Though these two places were certainly a great contrast in situations, yet Joseph performed his prophetic ministry superbly in both of these places.
A. THE POSTURE OF JOSEPH
To be a good prophet or a good servant of any kind for the Lord, one must have the right posture (we use posture here in its meaning of attitude and deportment, not in its meaning of the position of the body). In this Joseph excelled. We especially note this here about his passion and his patience. His passion to serve was the right posture for his prison ministry, and his patience to serve was the right posture for his palace ministry.
1. The Passion to Serve
Willingness to serve at all times must be a predominate passion if one is going to serve the Lord much, well, and faithfully. Joseph demonstrated this passion to serve from his early days in his own father's home. When Jacob called him to serve, Joseph's response was the noble "Here am I" (Genesis 37:13 NKJV). When Joseph became a slave, he continued to demonstrate a great willingness to serve; for he served Potiphar with excellence. When he was thrown in prison in gross injustice, he kept right on exhibiting this important attitude about serving. This is seen in his willingly volunteering to interpret the dreams and predict the future of the butler and the baker in spite of the fact that (1) his own dreams had seen little fulfillment, (2) his previous service had resulted in unjust treatment, and (3) his present place of service was so lowly.
These 3 trying situations in Joseph's life are 3 common situations which stop much service when there is not great passion to serve.
First, some refuse to serve because they experienced poor results in their past service.
Their dreams, plans, and programs saw little fulfillment, little fruition, and little results; therefore, they resign, quit, give up, and no longer want to serve.
Second, some refuse to serve because they were slighted or mistreated in previous service. This they cannot tolerate, for their service is too dependent on the praise of men. They lose their passion to serve when they are not treated with the due appreciation they think they deserve.
Third, some will not serve because the place of service is too lowly for their carnal pride.
Unlike Joseph, you put these people in a lowly place and their passion to serve vanishes. Getting this kind to perform before a small crowd in a rescue mission on skid row is a lot harder than getting them to perform before an approving, applauding, and prestigious large audience in a plush auditorium; for their passion to serve is contingent on the place of service.
Many who serve very little complain that their lack of service is because they do not have much opportunity or ability to serve. But such excuses are bogus. It is not the lack of opportunity or ability to serve which keeps people from serving the Lord, but rather it is a lack of willingness to serve that is the culprit. Faithful servants will, however, pattern their passion to perform for the Lord after the practice of the prophet Joseph. He was willing to serve the Lord at all times even if his situation was very humble.
2. The Patience to Serve
Before Joseph performed his prophetic ministry in the palace, he had to go through a waiting period which required great patience to remain faithful and true to God. When Joseph had interpreted the butler's dream and predicted the butler's restoration to office, he asked the butler to remember him to Pharaoh so he could be released from prison (Genesis 40:14,15—we will note more about this request later in this study). But the butler forgot (Genesis 40:23); thus Joseph continued two more years in the dismal, discouraging dungeon. The Bible describes these years as "two full years" (Genesis 41:1) which does not mean two years filled with activity to make the time pass quickly, but rather years which took their full time in passing. Therefore, Joseph needed great patience to survive those two years of waiting if he was going to be in good enough spiritual condition to perform with excellence his prophetic duty in the palace after his stay in prison. And patience was indeed his posture during this time. His devotion to the Lord did not decline during those two years of waiting; for when duty finally called, he performed with excellence. He came out of prison with praise on his lips for God (Genesis 41:16) and wisdom on his lips for man (Genesis 41:25,26). That would never have happened if he had not had patience during those two long years of waiting in prison.
James Stalker said, "Waiting is a common instrument of providential discipline for those to whom exceptional work has been appointed." It certainly was so with Joseph. But in our faster-than-sound and instant-replay age, we know little of this discipline or school of patience; and we value it even less. Yet the Bible tells us that many of the great servants of God often had to experience a waiting period, sometimes of many years, before being called to high duty. Abraham and Sarah had to wait until both were humanly too old to have children before God gave them Isaac. Moses waited eighty years before he became Israel's great emancipator; John the Baptist, so heralded at his birth, had to wait thirty years before he began his ministry; and Elijah had to wait in lowly Cherith and perilous Zarephath for three years before his great service on Mount Carmel. The Apostle Paul also had several waiting periods in his ministry which Bible students often overlook but need to ponder. In his early ministry, Paul was sent to Tarsus by the brethren (Acts 9:30), and he did not come into the spotlight of public service again for seven or eight years (Acts 11:25). Later, Paul, a man of action, had to wait two years in prison in inactivity while Felix and Festus fiddled around to favor the unbelieving Jews rather than to further justice for Paul (Acts 24:27).
Lack of patience to serve, like lack of passion to serve, is a big reason why some never serve the Lord as they ought. They may aspire to high and holy callings, but they never attain these places of service because they are woefully short in patience. Oftentimes this lack of patience is in the area of training for service where patience is so very important as we have discovered in the case of Joseph. Many young people, as an example, have gone to college all enthused about getting prepared for service. But soon they meet a boy friend or girl friend; and, not willing to wait for marriage until it will not interfere with their preparation for Christian service, they get married quickly, drop out of school, and seldom if ever get back on track.
Patience to serve is especially important prior to service in high places. Passion to serve in high places comes very easily, but not patience. We are often very eager to serve in high places where the flesh can glory, but we are just as often quite disinterested in serving in the lowly places where the flesh gets in-sulted. Waiting patiently in lowly service purifies our passions and provides needed preparation for higher service. Unless we have passion for lowly service and patience for lofty service, we will not do the former nor get to do the latter. Joseph teaches us to keep our spiritual posture right, and then opportunities to serve will be forthcoming.
B. THE PREDICTIONS OF JOSEPH
Two dreams in prison and two dreams in the palace provided Joseph with opportunities to serve the Lord in the prophetic office of foretelling the future. We never know when opportunities for service will come; and, as in the case of the dreams, they often come in strange and unexpected ways. Thus we should always be ready for duty to call. The predicting ministry of Joseph was very dependent on his posture to serve.
The dreams about the future concerned the prisoners and a feast (Genesis 40:9–22), and the palace and a famine (Genesis 41:1–32).
1. The Prisoners and a Feast
The butler and the baker of the king of Egypt, who were in prison with Joseph, both had arresting dreams on the same night. The butler was the first to tell his dream to Joseph. In his dream, a grapevine with three branches budded and brought forth clusters of grapes. Then in the dream, the butler pressed the grapes (to make juice) in Pharaoh's cup and then gave the cup to Pharaoh (Genesis 40:9–11). Joseph told the butler that his dream meant the butler would be restored to his office as Pharaoh's butler in three days (Genesis 40:12,13). This certainly was delightful news for the butler.
The baker, upon hearing the favorable forecast for the butler, then related his dream to Joseph (Genesis 40:16,17). In his dream he had three baskets on his head. The top basket was full of food for Pharaoh, but birds came and ate the food out of the basket. Joseph told the baker that his dream meant the baker would be hung by Pharaoh, and the birds would eat his flesh (Genesis 40:18,19). Unlike the butler's dream, the baker's dream declared doom not delight.
Three days later Pharaoh held a feast to celebrate his birthday. During the festivities of the feast, he restored the butler to his office and hanged the baker—just as Joseph had predicted (Genesis 40:20-22). Joseph demonstrated he was a true prophet; for "when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him" (Jeremiah 28:9). Time is ever on the side of truth and will verify God's message and ministers.
Two important lessons can be observed from this prison prophecy. First, we notice the faithfulness of Joseph to speak the truth even though it was unpleasant. Second, we notice the faithlessness of the baker to always be interested in the truth.
Faithfulness in speaking the truth. One of the chief characteristics of Joseph was his great faithfulness regardless of the situation. In sonship, Joseph was faithful to Jacob; in slavery, Joseph was faithful to Potiphar; in seduction, Joseph was faithful to God; in slander, Joseph was faithful to grace; in suffering, Joseph was faithful to patience; and here, in speech, Joseph was faithful to truth. He spoke the truth whether it was good news or bad news.
Telling the butler his future was delightful, but relating the bad news to the baker took dedication and courage. Many would-be-prophets flunk this test. Many like to preach grace, but few like to preach judgment. Many will readily preach the positive things from the Word, but few will declare the negative truths. However, the same Bible that tells us of heaven also tells us of hell. The same Book that tells us of God's love also tells us of God's hatred. And the same gospel that comforts saints also condemns sinners. Every Joseph must preach both the message of the butler and the message of the baker if he is going to be faithful to his calling.
Faithlessness in hearing the truth. "When the chief baker saw that the interpretation was good" (Genesis 40:16), he then told his dream to Joseph. The baker did not tell his dream until he saw that the interpretation of the butler's dream was good. The baker was only interested in hearing the message if it promised to be pleasant. The baker is like those who want their prophets to prophesy only "smooth things" (Isaiah 30:10), not necessarily true things. But Joseph did not accommodate such desires of his listeners. He declared the truth at all times whether it was pleasant or unpleasant for the listener. Many will insist, however, like Amaziah, the apostate priest of Amos' day, that "the land is not able to bear . . . [such] words" (Amos 7:10) and will tell prophets and preachers like Amos and Joseph to "prophesy not again any more" (Amos 7:13) at their church. They will fire pastors who dare to preach the whole counsel of God and will hire those who will only preach what is not offensive or upsetting to the congregation. And if they cannot hire their kind of smooth-talking preacher, they will move their membership to another church where such a man presides.
2. The Palace and a Famine
Two years after the butler and the baker dreamed, Pharaoh dreamed two dreams in one night. This is the third set of two dreams which became an important part of Joseph's life. He had two dreams while he was still at home, the two prisoners had two dreams in prison which he interpreted, and now Pharaoh has two dreams which Joseph will also interpret. Pharaoh's dreams were of great significance, not only because they resulted in Joseph being released from prison and promoted to a high office in government, but because they also resulted in the sparing of the land of Egypt and surrounding lands from a fatal famine.
Pharaoh's first dream was of seven very healthy cows and seven lean cows. In the dream, Pharaoh stood by "the river" (Nile) and saw these cows come out of the river and stand by one another. Then the lean cows ate up the healthy cows. But in spite of eating up the good cows, the lean cows still looked lean and sickly (Genesis 41:1–4, 17–21). The second dream was about grain. Seven good ears of grain were devoured by seven poor ears of grain (Genesis 41:5–7, 22–24). This second dream gave the same picture as the dream of the cows in that the lean devoured the healthy.
Like the dreams of the butler and baker, the scenes were well known to the one who dreamed them. The river Nile was most prominent in Egypt and so were the herds of cattle by the Nile, for pasture there would be the best pasture in the land. Also Egypt was a producer of much grain then, and so a scene depicting the wheat would be most fitting.
To further study these two dreams of Pharaoh, we will note the effect, enigma, and enlightenment of the dreams.
Effect of the dreams. The dreams had a very troubling effect upon Pharaoh. After the first dream, he "awoke" (Genesis 41:4) and doubtless as a result of the dream; for upsetting dreams usually awaken one. But he soon "slept" (Genesis 41:5) again which pictures man's frequent initial reaction to Divine warning. When the warning comes, man's conscience awakens; but soon the pursuits and pleasures of life drown out the message and drug the conscience. However, Pharaoh dreamed a second time; and when he awoke again in the morning, he awoke to stay awake as "his spirit was troubled" Genesis 41:8); and this troubling did not go away. The pleasures of sin do not last, and one day the superficial tranquility of the heart will give way to the genuine troubling of the heart. But though a troubled heart is a great burden, it can prompt one to seek real help. Whereas a superficially tranquilized heart, though enjoyable at the time, will in the end bring terrible, unceasing destruction.
Because Pharaoh was troubled, he sought help. And he found help in Joseph because one who knew Joseph witnessed of him. The butler, who had forgotten Joseph (Genesis 40:23), suddenly remembered Joseph and told Pharaoh all about him (Genesis 41:9–13). Pharaoh wisely received this witness about Joseph, and soon Joseph was speaking to Pharaoh the words which brought peace to Pharaoh's heart ("God shall give Pharaoh . . . peace" [Genesis 41:16]). Christ, whom Joseph foreshadows, can also bring tranquility to the troubled heart; but others who know Him must witness about Him, or the perplexed will perish. What an excellent reminder of the importance and urgency of proclaiming the good news about Christ to those who do not know Him.
Enigma of the dreams. The enigma of the dreams was great. "There was none that could interpret them [the dreams] unto Pharaoh" (Genesis 41:8). All the wise men of Pharaoh's court were helpless to explain the revelation of God, for it takes more than the wisdom of the world to understand Divine revelation. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned" (1 Corinthians 2:14).
The key to understanding the revelation of God is to honor the Beloved Son, Jesus Christ. This truth is typified in the case of Pharaoh's dreams, for the key to understanding them was to honor the beloved son who typifies Christ, namely, Joseph. When Joseph was honored by being taken out of the dungeon and asked to interpret the dreams, the revelation became plain and practical. When hearts are opened to Christ, the Word of God will be opened to them. The two on the road to Emmaus experienced this blessed truth; for when they opened their ears, hearts, and home to Christ (Luke 24:13–31), they reported, "He opened to us the scriptures" (Luke 24:32). Those who disdain the Word of God and complain it is hard to understand and difficult to discern will be found to be those who have little place and honor for Christ in their lives. One can attend all the colleges and universities in the country and be able to paper the walls of his house with degrees but still walk in the dark regarding the Divine revelation of the Scripture if he will not give Christ the proper place of honor in his life. This explains why some folk in the backwoods, who have had little formal education but who know Jesus Christ, can grasp the message of the Bible much better than many multi-degreed professors in our prestigious colleges and universities. Without Christ, man will grope in ignorance; for He is our wisdom (1 Corinthians 1:30).
The fact that Pharaoh heard of Joseph's deeds in prison is a great encouragement to the faithful. Faithfulness to the Lord will not go unnoticed even though it is obscure, and the place of service is ever so humble. God knows our deeds, and that is sufficient to make anyone know. This truth is also illustrated in the case of Ebed-melech. He had compassion for Jeremiah and did a simple and humble deed for him, but all the world knows about it. He gave Jeremiah some old rags to put under his arms so when he was lifted from the dungeon, the ropes would not cut into his armpits (Jeremiah 38:1–13; 39:15–18). To man, this seems an insignificant deed, but not so to God. It is mentioned in the Scripture twice, and what a great honor that is for the act! You may be serving in lowliness and feel eclipsed by all the "big shots" but be faithful, for God notices, and your faithfulness will be properly rewarded in due time.
Enlightenment of the dreams. Joseph quickly interpreted the dreams (Genesis 41:25–31). He said Egypt would experience seven fruitful years of food production (the seven healthy cows and seven good ears of grain). This would be followed by seven years of great famine (the seven sickly cows and seven thin ears of grain). Joseph then urged Pharaoh to prepare in the seven good years for the seven bad years "that the land perish not through the famine" (Genesis 41:36). We will see more on this plea to Pharaoh shortly.
In interpreting the dreams as he did, Joseph gives us a great example of his unselfish honoring of God. When Joseph was taken out of prison and brought before Pharaoh, one would think that his first interest would be pleading to Pharaoh for a permanent release from prison. But in spite of the fact he had been in prison unjustly for a number of years, his first words to Pharaoh were words which exalted God (Genesis 41:16). How commendable! How instructive! Joseph did not try to vindicate himself or seek Pharaoh's aid in getting released from his prison sentence. These things were justified needs, but Joseph's first concern was the glory and honor of God. Other things could wait, but not God's honor! Also, Joseph did not use the occasion to gain recognition and glory for himself, but only for God. Before he had even heard the dreams, he made it very plain that it was God Who was giving the enlightenment. "God shall give Pharaoh an answer of peace" (Ibid.). Not many are like Joseph. We are generally more concerned about our own honor and our own vindication instead of God's.
The enlightenment about the dreams illustrates some important truths about the salvation of the soul.
First, the revelation was gracious. Pharaoh's conduct, court, and country were not holy; but God gave him warning anyway concerning the future and how to prepare for preservation. That's grace pure and simple. Likewise, sinful man does not deserve salvation; but grace has revealed redemption. "For by grace are ye saved" (Ephesians 2:8). As the hymn said, it was "grace that brought it down to man."
Second, the revelation was important. For Pharaoh it was a matter of life and death. No other business in his kingdom demanded so much priority. The same is true of salvation. "Seek ye first the kingdom of God" (Matthew 6:33) and "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Mark 8:36) emphasize that fact. Nothing is so important for man as the salvation of his soul. All other interests and pursuits need to be secondary.
Third, the revelation was certain. "The dream was doubled unto Pharaoh twice . . . because the thing is established by God" (Genesis 41:32). The message of salvation is also true and certain, and time will verify it in every detail. "He showed himself alive . . . by many infallible proofs" (Acts 1:3) is the record of Christ and salvation. Our salvation is not built on a foundation of fantasy and wistful thinking but upon solid facts which time and examination will readily and abundantly verify.
Fourth, the revelation was comforting. Joseph said to Pharaoh, "God shall give Pharaoh an answer of peace" (Genesis 41:16). And indeed He did. After the dreams were interpreted and Pharaoh was enlightened as to their meaning, Pharaoh was no longer a perplexed and troubled man. He moved with confidence and certainty. And seven years later when his people came to him famished and crying in panic for bread, Pharaoh did not wring his hands in dismay; but he calmly sent them to Joseph (Genesis 41:55). How like this is the work of the gospel. It brings peace to the troubled heart as nothing else can. "Therefore being justified by faith, we have peace with God" (Romans 5:1).
Fifth, the revelation was timely. Joseph said, "God will shortly bring it to pass" (Genesis 41:32). The dream came shortly before the seven good years began so Pharaoh could make good use of all the seven good years to help save the land through the seven bad years. Hence, God told Pharaoh about the coming famine in time for Pharaoh to adequately prepare for it. God always warns and provides for man's deliverance in adequate time, be it Egypt's deliverance from the famine or the soul's deliverance from sin's condemnation. "The Lord hath sent unto you all his servants the prophets, rising early and sending them" (Jeremiah 25:4) and "In due time Christ died for the ungodly" (Romans 5:6) emphasize this truth. If delinquency dooms, it is the sinners' delinquency, never God's.
Sixth, the revelation was urgent. "Shortly" (Genesis 41:32) not only tells us God is on time but urges man to be on time as well. It reminds us "Behold, now is the accepted time; behold, now is the day of salvation" (2 Corinthians 6:2). Procrastinators will perish. Provision for preservation must be made now without delay, or it will be eternally too late. Some insist there is no need to hurry and they say they will settle the matter when it comes time to die, pointing to the thief on the cross as their example. It is true that one thief did get saved at death's door, but you will note it was only one. As someone has said, "One thief was saved at death's door so none would dismay, but only one so none would delay."
Joseph—the prophet, the foreteller, the predictor, the revealer of Divine revelation—faithfully gave to man the revelation of God. Let preachers and teachers today be careful to do likewise with the Word of God.
C. THE PLEAS OF JOSEPH
The message of the prophet (or seer) was twofold. He was both a foreteller—predicting the developments of the future, and a forthteller—prescribing the duties of the present in light of the predicted future. Generally we think of a prophet only in terms of foretelling, as one who predicts the future. But he is a poor prophet if he does not tell us our present duties in view of his prophetic disclosures. God does not reveal the future for our entertainment but for our edification. God means business, and He intends that His prophets will forthtell with earnestness after they have foretold with enlightenment.
Though application of prophetic declaration to present duty is vital, yet much present-day interest in prophecy seeks only the knowledge of future events, not its application to the present. "Carnal curiosity" describes this type of interest. And it characterizes much zeal for prophetic knowledge and represents many of those who show up regularly at prophetic Bible conferences. Such people can tell you all about the significance of the number 666, who the antichrist will be, whether or not the United States will be in the battle of Armageddon, what the mark of the beast will be, and a host of other things; but they cannot translate their prophetic knowledge into everyday living. The right attitude toward prophecy is given in Peter's second epistle. After Peter described some of the great cataclysmic events of the Day of the Lord, he concludes with, "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness" (2 Peter 3:11).
Joseph was a true prophet, for he not only predicted the future, but he also prescribed present duty in light of the predicted future. He not only interpreted the dreams, but he also instructed in duty. In both the prison and the palace, his foretellings of the future events were followed by forthtelling of the present duty. In the prison, he followed his foretelling with a petition for deliverance (Genesis 40:14); in the palace he followed his foretelling with a plan for preservation (Genesis 41:33–36).
1. The Petition for Deliverance
After forecasting the butler's restoration, Joseph gave him a responsibility. Joseph commissioned him to "think on me when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and [to] bring me out of this house" (Genesis 40:14). This commission was most fitting for the butler in view of his predicted future. All applications from foretelling for present day living will be found to be very much related to the prediction. God is practical. He is not strange and weird. Therefore the responsibility will be directly related to the revelation.
This commission given the butler by Joseph is most similar to the commission given every Christian to proclaim Christ. There are four important parts to this commission: meditation, obligation, proclamation, and exaltation.
Meditation. Our service begins with "think on me." The character of our service is determined by the contemplation of our minds. "For as he thinketh in his heart, so is he" (Proverbs 23:7). What occupies our thoughts will occupy our talk. The butler must think on Joseph, or he will not talk of Joseph. But for two years the butler failed miserably to fulfill the commission he received from Joseph. "Yet did not the chief butler remember Joseph, but forgat him" (Genesis 40:23). The butler's failure to mention Joseph to Pharaoh underscored his failure to meditate on Joseph. We need a faithful thought life if we want a faithful testimony. Romans 12:1 and 2, a great passage on service, speaks of the "renewing of the mind." And well it should; for if the mind is not on the Master, the ministry will not be performed. The same message is found in another passage on service where Paul says, "Let this mind be in you, which was also in Christ Jesus" (Philippians 2:5).
What's in the mind shows up in the manners. The defiled conduct of society today reveals what defiled and unholy thoughts occupy their minds. The poor service by Christians reveals they need a great improvement in their meditation habits. We must be careful of what we read, hear, and see. It all generates thoughts. It seems like today that about everything one sees in the world has to do with either sex, sports, or silver (money); but precious little has to do with the Savior. When one attends church, the sights and sounds are not much better. Too often the music and the dress of women there puts the emphasis on the sensuous. Listen to people talk at church, and it is often sports or money-making. One listens in vain to hear much about Christ. No wonder our witness for Christ is so poor. But proper meditation is a must if our ministry for the Master is to amount to much, and obviously many are greatly lacking in this area.
Obligation. Service is obligatory. Joseph had been most kind and compassionate to the butler. He had inquired as to why the butler was so sad; and then when the butler told him about the dream, Joseph did him a great favor by interpreting the dream. This could not help but really lift the spirits of the butler. Now he simply asks for reasonable reciprocation. "Show kindness, I pray thee, unto me." So it is with our service for Christ. Christ has done so much for us in saving us that it is simply our "reasonable service" (Romans 12:1) to serve Him and do what He asks us to do. As the chorus says, "After all He's done for me, how can I do less than give Him my best."
The importance of the obligation is emphasized by "I pray thee." This is no trivial responsibility. It demands utmost attention. Our service for Christ is to have top priority in our life. But, alas, few give it much priority at all. Try having special meetings at church, regardless of the dates; and you will discover quickly how much more obligated saints are to the things of the world than they are to the Lord. And carnality is most crafty in defending its defiled priorities.
Proclamation. "Make mention of me unto Pharaoh." The commission involves proclaiming an important message. What the butler was to proclaim and where he was to proclaim it are both included in the commission.
First, the butler was to speak of Joseph. "Make mention of me," Joseph said. In like manner, the saints are to speak of Jesus. Our main theme is a Person, not a program, system, or an organization. If Christ is not the central theme of our preaching and teaching, we have lost our value and virtue. Four times "me" (Joseph) is mentioned in the commission which shows the emphasis is to be on Joseph in the butler's message. And it is the same about Jesus Christ for the believer. Paul said to the Corinthians, "We preach Christ" (1 Corinthians 1:23). When Philip went to the city of Samaria shortly after Pentecost to hold meetings, the Bible says he "preached Christ unto them" (Acts 8:5). You can discern the validity of a message and the virtue of the messenger by where Christ is placed in the message. We are to speak of the person, performance, principles, and precepts of Christ. But many do not. Many seem to prefer to speak mostly of themselves. What a poor substitute indeed!
Second, the butler was to speak where he lived and worked. Joseph told the butler to "make mention of me unto Pharaoh." The butler served Pharaoh and would be in the company of Pharaoh. Therefore, that was where he was to speak of Joseph. It is a logical command. How much we who are believers need to learn this truth of speaking for Christ where we live and where we work. Those closest to us should hear most of Christ from us. Those who profess a concern about the lost souls in other countries but indicate little interest in the lost souls of their own community do not fully or properly understand the Great Commission.
Exaltation. The purpose of the commission, given to the butler, was to "bring me [Joseph] out of this house." Fulfilling the commission would get Joseph out of the dungeon, the place of dishonor, and exalt his character ("I [have] done nothing that they should put me into the dungeon" [Genesis 40:15]) and his performance (the interpretation of the dreams). In like manner, fulfilling the commission about speaking for Christ will exalt the character of Christ and the performance of Christ.
Nothing would so help the land of Egypt as the exaltation of Joseph. No decrees of the government or deeds of society would solve the predicted problems of Egypt as the exaltation of Joseph would. Oh, how we need this truth preached about Christ! Churches whose message exalts Christ are doing more to help society than all the government and social agency programs put together! What the world needs is to honor Jesus! No substitute will do the job. We may honor everyone else but still perish. However, when Jesus Christ is exalted as our Savior, Redeemer, and Master, the benefits for man will be abundant.
2. The Plan for Preservation
After predicting the future from Pharaoh's dreams, Joseph, as he had done with the butler, prescribed duties for Pharaoh which were related to the prediction. Joseph gave him instructions for deliverance from the predicted perils. Joseph's message predicted doom, but it also provided deliverance. Joseph was a wise prophet. And he is a wise preacher who after he has thundered down the wrath of God on sinners from Sinai, follows with the grace of God for sinners from Calvary. To denounce sin without declaring salvation is to produce fear, not faith. Sin needs to be condemned and conviction needs to be produced, but do not stop there. Get the convicted to Calvary. Show sinners that the solution for their sins is in the Savior. Tell Pharaoh of the famine, but give him the plan of preservation, too.
Joseph's wise plan included the selection of an officer and the stewardship of opportunities. Following this plan kept Egypt from expiring and kept Pharaoh in power.
Selection of an officer. Pharaoh was instructed to select "a man discreet and wise" (Genesis 41:33) to supervise the preparation for the predicted famine. That certainly made sense. A man who was not "discreet and wise" would make a terrible mess of this situation. In fact, he would make a mess of just about anything. We certainly could use some "discreet and wise" men in our government today. Too many who are elected and appointed to government posts are anything but "discreet and wise," and the nation suffers greatly because of it.
Churches need "discreet and wise" people in office, too. Many problems have come to churches because they did not select "discreet and wise" people for office. If some of the church leaders of our day had been in charge of the preparation for the famine, the land would have died in the fifth year of plenty. Poor church business practices and clumsy administration policies exist when unqualified people get in office. The spiritual members in a church must vigorously oppose the carnal influences which would ignore the "discreet and wise" way of doing God's work. The devil thrives in his work against the church when the "discreet and wise" are not elected, but friends and favorites are elected instead.
You will note that Joseph did not tell Pharaoh to start with a committee. That is the typical approach of government and other organizations, but God starts with a man. Committees sometimes have their place, of course; but too often they indicate either a lack of leadership or an unwillingness to follow leadership. God's way of doing things is summed up in Ezekiel 22:30 which says, "I sought for a man."
An interesting and humorous story was told in the Reader's Digest some years ago which puts perspective on the work and value of committees. It first appeared in Look magazine and was written by William Manchester. He said, "I have always cherished the story of the Detroit executive whose secretary burst into his office on, May 21, 1927, and cried, 'Mr. Murphy, a man has just flown from New York to Paris all by himself!' When he continued to work calmly, she cried out. 'You don't understand! A man has just flown the Atlantic all by himself!' Now Mr. Murphy looked up. 'All by himself a man can do anything,' he said quietly. 'When a committee flies the Atlantic, let me know.'"
Stewardship of opportunities. Joseph gives a very strong and good statement on the stewardship of opportunities when he says, "Let them gather all the food of those good years" (Genesis 41:35). Joseph exhorted Pharaoh to use his opportunities well. If Pharaoh had failed to use the opportunities of the seven good years, he would have suffered great shame and loss.
Both in salvation and in service we, too, need the exhortation to be good stewards of our opportunities. In salvation, it is "Now is the day of salvation" (2 Corinthians 6:2). Failure to use the opportunities God gives for salvation will bring eternal damnation for the soul. Service also is a matter of using one's opportunities. "As we have . . . opportunity, let us do good unto all men" (Galations 6:10).
Joseph was a great prophet. He was faithful in his posture to serve, faithful in speaking the predictions in their entirety whether man would like the message or not, and faithful in giving forth the pleas to do the duty that came with the prediction. Let us in like manner perform our calling.
Joseph the Statesman Genesis 41:37–57; 47:13–26
Better days are ahead for Joseph. We have come to that part of the story of Joseph where we begin to rejoice in the rewarding of the righteous. Joseph will henceforth be seen as a prince in the palace. No longer will he be the hated one in a hole (Genesis 37:24), or the stolen one in slavery (Genesis 39:1), or the pure one in prison (Genesis 39:20), or the forgotten one in fetters (Genesis 40:23). The dark days are disappearing for Joseph and will be relegated to the past. The future will favor the faithful. Joseph is now to have the status of a statesman, the position of a prince, and the respect of a ruler. Gladness will replace grief, and pleasures will replace pain.
This chapter in our study will focus on the promotion, preparations, and policies of Joseph in his high position in the Egyptian government. It is a study of a super statesman whose placement and performance as the second highest government official in Egypt will encourage the godly.
A. THE PROMOTION OF JOSEPH
The scene is a palace. Pharaoh, king of Egypt, and his servants have had their ears and eyes attentively trained on Joseph, the unlikely prisoner but undaunted prophet, as he interpreted Pharaoh's dreams and instructed in Pharaoh's deeds in light of the dreams. Now the moment of decision has arrived. Will Pharaoh believe Joseph's disclosures, and will he obey Joseph's directives? The answer comes quickly. Pharaoh believes Joseph, and he takes immediate steps to obey him, too (Genesis 41:37–41)! Would that people everywhere so readily responded to revelation from above.
The prudence and promptness of Pharaoh in believing the warnings and obeying the instructions from God's messenger benefited him immeasurably, as it will anyone who reacts so positively to Divine revelation. And both Pharaoh's faith in Joseph's interpretations and his obedience of Joseph's instructions were manifested in his selecting and supplying Joseph for high office in Egypt's government.
1. The Selecting of Joseph for Office
The best appointment Pharaoh ever made was his appointment of Joseph to second in command in the government. And it is no wonder the appointment was such a good one, for Joseph's spiritual condition was the first qualification mentioned by Pharaoh as essential for the job. He said, "Can we find such a one as this is, a man in whom the Spirit of God is?" (Genesis 41:38). If the appointments to government posts in our land were conditioned on the spiritual condition of a person, how much better would be the appointments and the government!
We will note the mandate for the selection, the moment of the selection, and the man being selected in this promotion of Joseph to high office in the Egyptian government.
The mandate for the selection. "Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou . . . I have set thee over all the land of Egypt" (Genesis 41:40,41}). This was the mandate for Joseph's selection, and what a promotion it was for him! He went all the way from the prison to the palace on Pharaoh's decree. Not only was this a great promotion for him; but it was also a great vindication and exoneration for him, too. It does pay to be pure. Truth will triumph, and all Josephs will be honored in due time.
The mandate elevated Joseph in a twofold way. He was put over Pharaoh's house, and he was put over all the people.
First, he was put over Pharaoh's house ("Thou shalt be over my house"). This is the fourth time Joseph was made an overseer of someone's house. He was put over his parent's house (Genesis 37:3, the "coat of many colors" indicated this); he was put over Potiphar's house (Genesis 39:4); he was put over the prison house (Genesis 39:22); and now he is put over Pharaoh's house. He had proven his faithfulness in each of the previous three lesser assignments and would prove it in this fourth and greatest assignment as well. "He that is faithful in that which is least is faithful also in much" (Luke 16:10), said our Lord. This was the habit and history of Joseph, and it ought to be the habit and history of every child of God.
Second, Joseph was put over all the people. "Only in the throne will I be greater than thou . . . I have set thee over all the land of Egypt." Joseph was put over every Egyptian except Pharaoh. Such a great elevation would be the ruin of most people. "Only a man like Joseph, schooled by adversity and sorrow, could meet a sudden elevation like this without pride and self-exaltation. His rigorous training enabled him to encounter success without succumbing to its blandishments" (Leupold).
The moment of the selection. How significant is timing! The moment of promotion was most important. Joseph was thirty (Genesis 41:46) when he was elevated to high office. This meant he had spent thirteen years in cruel circumstances in the land of Egypt before his deliverance occurred. We all wished for his deliverance much sooner, but Divine wisdom prohibited it. Had Joseph been delivered earlier, especially before the butler and baker had dreamed, he probably would have gone back to Canaan and more unpleasant circumstances. Being delivered sooner than he was would have been tragic, not only for him but also for Pharaoh and for the lands of Egypt and Canaan. Pharaoh would have dreamed without his dreams being interpreted, Joseph would have missed his great promotion and the blessings that came with it, and Egypt and Canaan would have perished. But the tragic effects would not stop with ancient history and the immediate nations involved. The effects would be felt by every generation of mankind. The losses would be staggering. How this forcefully teaches us not to be so presumptuous as to criticize the providence of God when it appears to procrastinate.
Waiting on the Lord is very difficult for the flesh, but those who will not wait patiently on the Lord will not obtain God's best. If God puts us in circumstances where we have to wait, as He did with Joseph, we must never cease to thank Him; for the waiting will mercifully spare us from many miseries. The peril of running ahead of God is very great. Many marriages, as an example, attest to this tragic truth. Some guys and gals panic if they do not have a "steady" by the age of sixteen; and they will, therefore, take anyone and anything that comes along. Joseph's moment of promotion teaches much wiser conclusions and conduct in such circumstances. "He that believeth shall not make haste" (Isaiah 28:16) but will wait patiently upon the Lord.
These exhortations to wait on the Lord must not be perverted to justify procrastination. It is patience, not procrastination, that is the lesson taught here. And we can all stand improvement in the patience category.
The man being selected. Not only was the moment of selection the right one, but so was the man being selected. "There is none so discreet and wise as thou," said Pharaoh (Genesis 41:39). He realized Joseph had the qualifications which the times demanded. Actually Joseph was better qualified for the task than Pharaoh could have even imagined. God had been preparing Joseph in the rugged school of pain and suffering for thirteen years, and Joseph was now superbly prepared by the Sovereign for his position. God always prepares His servants for their task. Before one is given a position, a duty, a ministry, he is thoroughly prepared for it. Jesus spoke of Himself as being "sanctified" then "sent" (John 10:36). Before God sends, He first sanctifies. "Sanctified" involves all that goes into Divine preparation for service. If Jesus experienced this sanctifying, then surely we should not expect to be exempted from such important preparation and training. The sanctifying part of service is not nearly as enjoyable as the sending part, but it is just as essential. Too many want to be sent before they have been sanctified. They want to skip the rigorous schooling for the task. But to be sent without sanctifying is to go untrained, unequipped, and, therefore, unready for the job. Instead of a great performance like Joseph's, it will be a disaster, a colossal failure. Do not chaff at the sanctifying part of service. It is a vital prerequisite to the sending. If you want the "none so discreet and wise" qualification, if you want to be the one being promoted, then you will have to spend much time being prepared in the sanctifying school.
2. The Supplying of Joseph for Office
Pharaoh gave Joseph six things when he elevated Joseph to high office in the Egyptian government. He gave him a ring, robe, rank (golden chain), ride (chariot), reputation (new name), and romance (wife). Each one of these things have important instruction and application for us.
Ring. "And Pharaoh took off his ring from his hand, and put it upon Joseph's hand" (Genesis 41:42). The ring was the authority of the statesman. This ring was Pharaoh's signet ring which when imprinted in wax upon a document made that document the decree of the king and, therefore, the law of the land. In giving Joseph this ring, Pharaoh gave him the power of lawmaking. What tremendous authority was Joseph's! But he needed it. Pharaoh had appointed Joseph to quite a position. To fulfill the responsibilities of that position, Joseph must have great authority. The ring provided the needed enabling.
God also enables His own for service. "Ye shall receive power" (Acts 1:8) is the promise for the enabling; and "I can do all things through Christ which strengtheneth me" (Philippians 4:13) is the performance of the enabled one. When God calls one to service, He always gives the called one the ring of Divine enabling so they do not have to serve in the weakness of their own strength or in the deficiency of their own abilities. The ring of enabling is both a necessity and an encouragement in God's service.
Robe. "Pharaoh . . . arrayed him [Joseph] in vestures [robes] of fine linen" (Genesis 41:42). The robe (or robes—the plural form of vestures in the text indicates Joseph was probably supplied with more than just the elegant main outer robe, appropriate for his office, but also with an entire wardrobe) was the apparel of the statesman. Leupold says, "Robes of . . . fine linen . . . were considered the most elegant" in Egypt. Maclaren adds that "the robe of 'fine linen' . . . was a priestly dress." Priests were a highly respected group in Joseph's day so would be dressed accordingly. Pharaoh would naturally want Joseph to dress appropriately for his esteemed position, thus he provided suitable clothing for the newly appointed statesman. We expect a statesman to dress like a statesman, just as we expect a farmer to dress like a farmer, a baseball player to dress like a baseball player, and a nurse to dress like a nurse. But when someone insists that Christians ought to dress like Christians, carnality says it does not matter. And carnal people advance a host of clever, but corrupt, arguments why they have let hippies and harlots, instead of holiness, determine their style of dress. The apparel of the Christian should reflect the regulations of the Word rather than the rebellion of the world.
Joseph has had an interesting history with robes. Previously he had two robes taken from him most unjustly. He had lost the coat of many colors through the jealousy of his ten older brothers. And he lost a second robe when fleeing the immoral advances of Potiphar's wife. Joseph lost both robes because he was faithful to duty, not because he was delinquent. Duty sometimes costs a lot more than we anticipate. But the rewards of doing our duty will more than compensate any cost. Had Joseph failed in doing his duty in the past, and thus have kept his previous robes, he would never have obtained the robe of royalty which Pharaoh gave him.
Rank. "Pharaoh . . . put a gold chain about his [Joseph's] neck" (Genesis 41:42). The chain signified the aristocracy of the statesman. Whereas the ring gave authority, the chain was the symbol of authority. It would do the same thing that bars, stars, stripes and chevrons do on military uniforms. Daniel was also given a chain of gold by Belshazzar as one of the promised rewards for interpreting the hand writing on the wall (Daniel 5:7,29). Daniel was promoted to third ruler in the land, and the chain symbolized this rank.
The chain in reflecting rank would also regulate the walk. Rank implies responsibility commensurate with the rank. The chain denoted the person was aristocracy and would thus dictate that the person act accordingly. Too many, however, want the chain but not the conduct that is incumbent with it. Such like the prestige of rank but shun the responsibility of it. They want to be Christians but do not want to live like Christians.
This was not the only time a chain reflected Joseph's rank and regulated his walk. He had just come from prison where he had worn a chain. That one was around his feet—not his neck, and it was iron—not gold (Psalm 105:17,18). It denoted the lowly rank of a prisoner and fettered his walk. Now, however, his chain is that of a lofty prince, not that of a lowly prisoner; and his walk will be different. How this reminds us of the change made when a person comes to Jesus Christ. Sin puts us in the prison of condemnation and fetters our walk and service for the king (it was the sin of Potiphar's wife in Joseph's case, but the lesson is the same—sin condemns and fetters). But salvation gives the redeemed a new gold chain position. We are "a royal priesthood, an holy nation" (1 Peter 2:9). And our walk should reflect our rank! But some, who claim to be Christians, allow sin to dominate their lives; and instead of a gold chain performance, we see a chain of iron fettering their feet so they cannot walk well or serve well the King of kings. The Christian's conduct should reflect the refinement, responsibility, and rank of the gold chain, not the crudeness, corruption, and condemnation of the iron chain.
Ride. "He [Pharaoh] made him [Joseph] to ride in the second chariot which he had; and they cried before him, Bow the knee" (Genesis 41:43). The ride was the symbol of the acclaim of the statesman. When Joseph rode down the streets and highways of Egypt, those going before him were to cry, "Bow the knee." How this reminds us of the message of God to Eli given during Samuel's early years: "Them that honor me I will honor" (1 Samuel 2:30). Joseph had faithfully honored God, and now God was honoring him. Faithfulness to the Lord will bring honor from the Lord. God will see to it that every faithful servant will one day be given his due acclaim. The chariot of honor may not necessarily come in this life, but it will be in the next life for sure.
The message "Bow the knee," which those running before Joseph's chariot were to proclaim, is the same message God's preachers are to proclaim about Jesus Christ. Paul proclaims it well when he says, "at the name of Jesus every knee should bow" (Philippians 2:10). It is a glorious message, but one not articulated well in our land today.
Reputation. Pharaoh gave Joseph a new name. "Pharaoh called Joseph's name Zaphnath-paaneah" (Genesis 41:45). This was the acquittal of the statesman. Pharaoh, like every politician, wanted to make sure his new appointee had a good reputation. Joseph had come from spending some time in prison, and that does not do much to help one's reputation. But the new name would solve any problems Joseph might have in terms of his reputation. "Zaphnath-paaneah" has been given such meanings as "salvation of the world," "revealer of secrets," and "prince of life of the world." With such meanings, the name would certainly boost Joseph's reputation amongst the Egyptians. God had seen to it that Joseph had a name which fit his character. And God will do the same for anyone who will abide faithful through trial and temptation. Our responsibility is to take care of our character but let Him take care of the name, the reputation.
Romance. "Pharaoh . . . gave him [Joseph] to wife Asenath" (Genesis 41:45). This was the associate of the statesman. Asenath was the daughter of Potiphera. In both the Hebrew and the English the name Potiphera is very similar in sound and spelling to the name Potiphar. In another similarity, both Potiphar and Potiphera had a woman Joseph could have. But there the similarity ends. Had Joseph taken Potiphar's woman, he would have been guilty of "great wickedness" (Genesis 39:9}). He wisely and adamantly refused to associate with her (Genesis 39:10,12). In taking Potiphera's daughter, Joseph entered into an association which bore fruit to the glory of God (Genesis 41:50–52).
The similarity between Potiphar and Potiphera gives us a great warning about the deceptiveness of sin. Sin likes to look like righteousness. And Scripture repeatedly warns us about this fact. Paul spoke of "false apostles" who transform themselves "into the apostles of Christ" and said that "Satan himself is transformed into an angel of light" and that his ministers are "transformed as the ministers of righteousness" (2 Corinthians 11:13–15). Mixed marriages and ecumenical evangelism are two areas where many have failed to discern and appreciate the difference between "Potiphar" and "Potiphera." This failure has produced much unhappiness and unholiness.
Discernment is vital to avoid the perils of evil. This discernment comes from devotion to the revelation of God. Joseph had this discernment. He could discern between Potiphar and Potiphera. It would have been tragic had he not had this discernment. Lack of this discernment explains many shipwrecks in the lives of the saints today. We must get into the Word earnestly and persistently if we are going to be able to detect the clever disguises of evil.
Asenath bore two sons to Joseph. Their names are significant. The first son's name was Manassah. This name means "forgetting." Joseph named him that because he had discovered God's blessings to be so great in his new position that he had forgotten the sorrow and suffering which preceded it (Genesis 41:51). This is a joyous reminder of God's goodness. Those who suffer for the Lord will experience great blessings from the Lord as a result (Matthew 5:11,12). The blessings will more than compensate for the trials. The blessings will drown out the sufferings (2 Corinthians 4:17). What an encouragement this is for those now suffering for the Savior.
Ephraim was the second son. This name means "fruitfulness." In naming him, Joseph said God had made him fruitful in his afflictions (Genesis 41:52). We generally do not associate fruitfulness with affliction, but rather we associate it with affluence. The spiritual person, however, sees otherwise. With the Psalmist he says, "It is good for me that I have been afflicted" (Psalm 119:71). Joseph's afflictions greatly increased his fruitfulness. This ought to encourage God's people, for it says that those experiencing afflictions can rejoice. Their afflictions are designed of God to add to their fruitfulness and blessing. Therefore, when afflictions come, name them "Ephraim" and thank God for them.
B. THE PREPARATIONS OF JOSEPH
The preparations needed to survive the coming famine were great. They required a man of exceptional character and ability to successfully lead the nation into readiness for the famine. Joseph, of course, had the character and ability to do the job. To examine the excellent way in which Joseph prepared for the famine, we will note the service, sagacity, swiftness, sweating, systemizing, sufficiency, and sincerity in the preparations.
1. The Service in the Preparations
Joseph's preparations for the famine was the service he was to perform for Pharaoh ("he stood before Pharaoh" [Genesis 41:46] means he served Pharaoh). Pharaoh had given Joseph a very high position to enable him to serve Pharaoh in the task of preparing for the famine. And Joseph used his position to do just that. Hence, when Joseph took office, he did not sit around and bask in the honor and prestige of his new position. A man of lesser character, however, would have been taken up more with his position than his duties, but Joseph was more concerned about his responsibilities than his privileges. He took office to do a job, not to gain a position. Joseph viewed his position as an opportunity for service more than anything else. This was typical of Joseph in his life. When given the coat of many colors by his father, his conduct indicated he viewed the coat more in terms of responsibility than of privilege. In Potiphar's house and in Potiphar's prison, Joseph also used any elevation in his status as a means to serve, not to be served.
2. The Sagacity in the Preparations
Gathering and storing great amounts of grain during the years of plenty to survive the years of famine was a very wise policy to say the least. It demonstrated the value of preparing in the present so you will not perish in the future. One cannot apply that lesson in any better place than in the matter of our soul's salvation. The prophet Amos exhorted, "Prepare to meet thy God" (Amos 4:12), and there is no more important preparation than that! And it is a preparation which must not be put off, for "now is the day of salvation" (2 Corinthians 6:2). Failure to prepare in this life means judgment in the next life; just as failure to use the seven good years to prepare for the famine would have meant future starvation. Oh, that the unsaved would realize the urgency of the hour and of their need and turn quickly to Christ before it is too late. And would that the saved were as earnest in taking the Gospel to the lost as Joseph was in keeping others from perishing through the stockpiling of the grain.
3. The Swiftness in the Preparations
As soon as Joseph was commissioned by Pharaoh, he immediately "went out" (Genesis 41:46) and undertook his duties. "The new Prime Minister was not long before he took up with characteristic promptitude the work which lay before him" (Griffith Thomas). Joseph would not be tardy in his responsibilities. To be slow in doing his work would put the whole land of Egypt in jeopardy. A great famine was coming, and there were but seven years to prepare for it. Delay in preparation would have been disastrous.
One would like to see among God's people a lot more emulation of Joseph's promptness in doing one's duty. You do not have to be a prime minister leading a land in preparing for a famine to be obligated to be prompt. When given a duty we need to be quick about doing it. Delay in doing one's duty is delinquency. Also, the more you delay, the more the duties pile up and the farther behind you become. Those who are slow to do their duty frequently fail to get their duties done. Those who are swift to do their duty are another story. A man who accomplished much in his life said he was often asked, "How did you manage to do it all?" His answer was that he did everything promptly. Joseph accomplished an amazing feat in preparing Egypt for the famine, and one reason he did such a good job was that he was quick to do his duty.
4. The Sweating in the Preparations
Joseph not only was swift to do his duty, but he was also a hard worker when he did his duty. We nearly get weary trying to keep up with his industrious "went out . . . went throughout all the land of Egypt . . . gathered up . . . laid up . . . gathered" (Genesis 41:45–49). Joseph got things done because he believed in hard work. He was not afraid of the sweat of labor.
Work is beneficial! And the Bible says, "Six days shalt thou labor" (Exodus 20:9). But today the emphasis is more on leisure than labor. Less work and more pay to give us more time and money to play seems to be the creed of much of our society. And with all the emphasis on recreation and play in some of our churches, it looks like God's people are not doing much either to correct this prevailing view of leisure and labor. History tells us that when work diminishes nations decline. Our own nation will verify that! One of the main causes of folk being on welfare is a lack of industry. They are just too lazy to get busy and work. And to make matters worse, our government's welfare programs subsidizes a lot of this sloth.
5. The Systemizing in the Preparations
Joseph's preparations were systematic and well organized. He stored the food in cities (Genesis 41:48}) to enable an efficient distribution of the food when the famine came, and the food "which was round about every city, laid he up in the same"
The Apostle Paul exhorted God's people to the same orderly life style when he said, "Let all things be done decently and in order" (1 Corinthians 14:40). As the postman organizes his mail for efficient delivery, so we need to organize our daily activities for efficient use of our time. Often those who complain of lack of time to serve the Lord, to read the Bible, and to pray are those who do not organize their time properly. These folk could learn much from Joseph's orderly lifestyle. Lack of orderliness is not an inherent personality trait which can be blamed on your genes, but it is an indication of lack of discipline and dedication to put first things first.
One of the qualifications required of the bishop (pastor) of the church is to be organized. This is found in the words "good behavior"-in 1 Timothy 3:2, a passage about the pastor's qualifications. "Good behavior" is a translation of the Greek word "kosmion." This word "speaks of order as against disorder" (Wuest). Hence, if a man wants to be a bishop, he needs to have an orderly life—something many pastors do not have, however.
6. The Sufficiency in the Preparations
The sufficiency of Joseph's preparations are seen in both the sum and the storage of the grain which he gathered. He gathered enough grain to last through the entire famine, and he stored it in safe places so it would be preserved and ready when the famine came.
First, the sum of the grain gathered. Joseph collected one-fifth (Genesis 41:34) of the grain produced doing those good years. With the plentifulness of the years of plenty, the collected grain came to such a large amount that finally "he [Joseph] left numbering; for it was without number" (Genesis 41:49). That is, he stopped keeping records of how much grain had been collected from the people because the grain amounted to so much.
Second, the storage of the grain gathered. Gathering the grain was not enough.-It needed to be stored up in good places where it would not rot and spoil. Joseph, the wise statesman that he was, sufficiency took care of this need by storing the food in granaries ("storehouses" [Genesis 41:56]) which were "in the cities" (Genesis 41:48). These granaries, which are frequently pictured on Egyptian monuments, were often large, rectangular, long buildings made of bricks from the mud of the Nile River. They were very plain and utilitarian looking buildings without any decoration on them which made them economical to build and maintain. Staircases led to the roofs where there were openings for grain to be poured into the granary. Doors were at the bottom of the various rooms of granaries for taking out the grain when it was needed. Every detail was taken care of to store the grain in a safe way and to be able to easily retrieve it when needed.
Both the amount of grain gathered and the place of storage for the grain demonstrated that Joseph did a complete job. He was not guilty of doing a halfway job. What he did was sufficient to see Egypt and other nations through the terrible seven years of famine. Had Joseph not been so thorough in doing his job, many would have perished in the famine. Doing just enough to get by is an evil habit fraught with serious consequences. Someone has said that if a job is not worth doing right, it is not worth doing at all. So be thorough, be complete, finish the task if you want to accomplish anything worthwhile.
7. The Sincerity in the Preparations
In doing all the necessary preparations for the famine, Joseph evidenced that he was indeed sincere about what he had professed (predicted). He believed the revelation from God about the famine, and this belief controlled his life. He did not allow any ridicule or opposition that might come during the prosperous years to change his convictions or deter him from his faith-determined duties. It is the only way to live one's faith in God and His Word. Does your lifestyle reflect your faith? Do your interests, pursuits, conduct, and investments of time, money and energy speak of your faith; or do they deny your faith? Joseph practiced what he preached. Any other lifestyle says our profession of faith is bogus.
C. THE POLICIES OF JOSEPH
Governments would greatly improve their effectiveness if they paid attention to the policies of Joseph, the great statesman of Egypt. Few men have executed their government office as wisely as Joseph. We will note the wisdom of Joseph's policies in his selling of the grain during the famine and in his sharing of the grain after the famine.
1. The Selling of the Grain During the Famine
When the famine began, the Egyptians soon ran out of food. And like people today, they ran to the government for help (Genesis 41:55). Pharaoh sent them to Joseph; who then "opened all the storehouses, and sold unto the Egyptians" (Genesis 41:56). We note two important things about the selling of the grain. They are the prudence of the selling and the prices in the selling.
The prudence of the selling. Joseph was very wise to sell the grain instead of giving it to the people. If he had given them the grain, he would have destroyed the Egyptians. Why? Because the Egyptians, like many Americans today, were notorious wasters. Joseph proved they were great wasters by doing more with one-fifth of the food supply, which he had collected (Genesis 41:34) from the seven good years, than the Egyptians did with the other four-fifths. The Egyptians ran out of their four-fifths shortly after the famine started. The Scripture does not state exactly when they ran out; but comparing Scripture with Scripture, we can deduct that it was shortly after the famine started, probably in the first year. The Egyptians were getting food from the government before the brothers of Joseph made their first trip to Egypt. The brothers were invited by Joseph to live in Egypt after they made their second trip, and at that time there were still five years of famine left (Genesis 45:6). Therefore, it is safe to conclude it must have been in the first year of the famine that the Egyptians ran out of food. How wasteful then they were, for their four-fifths lasted barely seven years. But Joseph fed all Egypt plus other lands for nearly seven years on just the one-fifth. How in the world did he do it? The answer is he taught the Egyptians frugality by making them pay for the grain. Having to pay for the grain from dwindling resources, the Egyptians were forced to learn to scrimp and save and to stop their wasting. Had he given the people grain, they would not have had to practice frugality and would, therefore, have run out of grain long before the famine was over.
This action of Joseph not only kept Egypt from perishing in the famine; but it also greatly strengthened the character of the Egyptians and, therefore, strengthened the nation. What a wise statesman Joseph was! And what an admonition he is to governments who breed waste and blight character with endless handouts to the dilatory.
Waste is a shameful thing, and governments are not the only ones who practice it. Individuals and families do it, too. Much waste occurs through careless shopping, and the amount of good food which is wasted by being thrown in garbage cans is amazing. It is not a raise in pay that most need, but a lesson in frugality. Perhaps one of the best things that could happen to our country would be a depression. That is not as cruel as it sounds; for a depression, like a medicine, would stop many of the ills of wasting by stopping many of the habits of wasting.
The prices in the selling. There were four different prices for the grain in Egypt during the famine. First was the people's lucre (money, Genesis 41:56), second was their livestock (Genesis 47:16), third was their lands (Genesis 47:20), and fourth was their lives (Genesis 47:23)—that is the people gave themselves in service to Pharaoh in exchange for grain. While the changes of prices may look cruel on the surface, they were, however, very prudent moves by Joseph. When money ran out, Joseph was very wise to take the people's livestock. Joseph could make better provision for the livestock, and he would not waste so much in feeding them. Furthermore, in taking them, he relieved the people of a great burden they could hardly bear. Taking their lands was also wise. The Egyptians had through waste gotten themselves into their dire predicament; and, as we noted, it does not build character and correct wasteful habits if one is given grain to make up for what he has wasted. Paying for the grain was necessary; and if they owned lands, they needed to sell them to buy the grain when they had no more money or other goods to give for the grain.
When the people finally had nothing to give but their lives in service to the government, Joseph moved the people to various cities. He has been criticized by unthinking critics for doing this. But the people were not moved unwillingly or unwisely. They had sold Joseph all their lands, thus forfeiting their right to live on the lands any longer. They had sold Joseph their lives, thus giving him the right to tell them where they were to live. Hence, they were not moved unwillingly. And they were not moved unwisely, either. Putting the people in the cities near the places of food distribution was a wise move by Joseph, for it made the food distribution most efficient and as convenient as possible for the people. So rather than criticize Joseph, he should be commended. His actions were wise administrative policies in a time of great national crisis. He kept the people alive and in the process taught them to live more frugally.
While on the subject of the various prices for the grain, we do not want to pass by a pungent two-word statement, "money failed," found in Genesis 47:15. "Money failed in the land of Egypt," and it fails in many places in the world. Riches are not the cure-all to the problems of society; but our nation, as well as most other nations in the world, do not seem to realize this great truth. Money fails in so many areas. We note a few significant areas where it fails.
First, money fails to hold homes together. As an example, the brothers Jacob and Esau could not dwell together, "for their riches were more than that they might dwell together" (Genesis 36:7). Money is more likely to break up a home than to hold it together. Rich people have no monopoly on good homes!
Second, money fails to bring happiness. "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows" (1 Timothy 6:9,10).
Third, money fails to bring eternal safety. "They that trust in their wealth, and boast themselves in the multitude of their riches; none of them can by any means redeem his brother, nor give to God a ransom for him" (Psalm 49:6,7). Yes, money fails miserably; but you will note that Joseph did not fail the people. How that speaks of a greater than Joseph, namely, Jesus Christ Who will not fail us. The world and all that is in it will eventually fail, but not Christ. Therefore, let us not leave Him out of our lives, as so many do; or we will be doomed to fail where it counts the most.
2. The Sharing of the Grain After the Famine
The famine extracted a tremendous cost from the Egyptians. But they did not come out on the short end of the deal, and they were not destitute when the famine was over. In return for what they paid the government for grain, they got food and, more importantly, improved character and a stronger, healthier nation. They could not and did not complain. Instead they told Joseph, "Thou has saved our lives . . . we will be Pharaoh's servants" (Genesis 47:25). Joseph had given them character, not cash; and it paid great dividends. Politicians could certainly learn here!
After the famine, Joseph hired the people to serve Pharaoh as sharecroppers (Genesis 47:23–26). They worked the very lands they had sold Pharaoh during the famine in exchange for food. The sharecropping of the land was a very sagacious arrangement by Joseph for at least three reasons: it provided good work for the people, adequate wages for the people, and sufficient wealth for the government.
It provided good work for the people. People working is healthy for any society. Joseph would not allow Egypt to be littered with a host of nonworking, welfare-collecting tramps. Such folks are parasites to progress and a drag on any community with their poor input and influence. How much better would be the results of our nation's welfare program if it required work before pay. For one thing, it would deplete the welfare rolls as the lazy would be eliminated from the rolls. Another thing it would do is improve the character of those receiving aid by giving them work to do.
It provided adequate wages for the people. Joseph told the Egyptians they were to keep four-fifths of the crop and give the other one-fifth to Pharaoh (Genesis 47:24). That was a very good wage for the workers. Some may criticize here saying twenty percent is a steep tax to put on everyone. The answer to such criticism is that the twenty percent was not just a tax, but it also was a labor agreement. And it was a very liberal agreement, too; for most farm agreements in our land today are fifty-fifty, not eighty-twenty in favor of the tenant, as was Joseph's arrangement with the people. Any tenant farmer today would jump at the chance to farm eighty-twenty; especially if the twenty not only took care of the landlord but also took care of all his taxes! What a liberal arrangement! Do not criticize Joseph for arranging it, but commend him. It was a stroke of genius to get the people back on their lands in such a good situation. Joseph was no bungling bureaucrat whose inefficiency necessitated continual fleecing of the citizenry, nor was he a communist dictator whose cruelty and greed destroyed productive incentive in the land.
Edersheim says, "It is very remarkable that this proportion (one-fifth) of giving on the part of Pharaoh's subjects afterwards became the basis of that demanded from Israel by Jehovah their heavenly King." Israel was to tithe in many areas, but they were also to give more than the tithe. Edersheim and others have figured the total amount to be around the twenty percent portion. There is more basis for preaching that amount than there is for preaching the tithe. We do not fault giving a tithe, but you will look in vain in the Scripture to see the tithe as the percentage to guide all our giving. The Israelites were not only accused of robbing God by not paying their tithes but also for not giving their offerings. "Ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings" (Malachi 3:8). Rather than using all the questionable fund raising techniques some use to raise money for the church, it would be much better to preach on giving more than the tithe as the minimum. Not many will take well to that sort of preaching, of course; but it only reveals the lack of devotion church members have to the Lord and tells why the Lord's work moves so poorly at times.
It provided sufficient wealth for the government. The sharecropping was wise in that it supplied Pharaoh with an adequate and consistent income for the maintenance of the government. Joseph was working for Pharaoh, too; and Pharaoh greatly profited but not at the cost of Joseph's integrity or of the citizens' well-being. Joseph was simply a prudent and pious statesman whose policies were superb. As a result, both the ruled and the rulers would profit much and legitimately by his work in the government.
Historians tell us that at the time Joseph came into office in the Egyptian government, Egypt was quite a weak nation. But shortly thereafter, Egypt became one of the strongest nations in the world. We know the reason for this change was Joseph, the super statesman. And he was the reason because he was wholly devoted to the Lord. Oh, for more statesmen like Joseph.
Joseph the Stranger Genesis 42:1–45:8
The next main episode in the story of Joseph is his reunion with his brothers. This reunion brought Joseph and his brothers together for the first time in over twenty years. The last time Joseph had been with his brothers was on that fateful day when they had cruelly sold him into slavery. By the time of this meeting, however, the situation of Joseph and his ten older brothers had greatly changed! Joseph was no longer a lowly slave but a lofty statesman. The ten older brothers were no longer arrogant, hateful, or powerful. Rather than persecute Joseph, they will prostrate themselves before him.
The reunion occurred when Joseph's brothers came to Egypt to buy food during the early years of the seven years of famine. Since Joseph was in charge of the food distribution, the en-counter with his brothers was inevitable. It was, however, most unexpected by the brothers; for they had assumed Joseph was dead by this time (Genesis 42:13; 44:20). But Joseph was far from dead. Furthermore, he was far from surprised when the reunion took place. He had obviously expected it and had made plans for it.
We have entitled our study of this most interesting reunion, "Joseph the Stranger," because much of what we will consider deals with that part of the reunion in which Joseph's brothers "knew not him" (Genesis 42:8}), and though Joseph "knew them . . . [he] made himself strange unto them" (Genesis 42:7}). The brothers had to make a second trip to Egypt for food before Joseph would reveal his identity to them.
Joseph's conduct during this time often puzzles the casual reader. Why did Joseph not reveal himself to the brothers when they first came to Egypt? Why did he treat the ten older brothers so strangely the first time they came to Egypt and Benjamin so strangely when he came on the second trip? Was Joseph being vindictive and cruel? Was his conduct unjustified? These frequently asked questions will be answered in our study. And the answers will demonstrate the excellence of Joseph's character—something we see again and again in this story of Joseph found in the Word of God.
In this study of Joseph in the role of a stranger, we will consider the patience of Joseph's actions (Genesis 42:1-43:34), the probings of Joseph's brothers (Genesis 42:9–24; 43:16–44:34), and the pronouncement of Joseph's identity (Genesis 45:1–8).
A. THE PATIENCE OF JOSEPH'S ACTIONS
Joseph's practice of remaining incognito for some time during the reunion is a demonstration of extraordinary patience. The natural reaction would be to reveal one's identity immediately. But he waited until the second visit before he told them who he was. What great patience he had to have in order to wait that long and to let the brothers go back to Canaan after the first visit without revealing himself to them.
This exercise of patience by Joseph was both a very necessary thing to do and a very difficult thing to do. It was necessary because timing in endowing one with a great increase in possessions and position is very important. You can hurt rather than help people if you endow them before they have the character to use the endowment properly. It was difficult because it involved great temperance in the display of one's emotions at a time when emotions would be extremely strong. Let us consider these two things in more detail.
1. The Timing of Endowments
Joseph greatly loved his brothers in spite of their cruel treatment of him in the past. Joseph was not like those who cannot forget an offense, a slight, or a mistreatment of any kind. Joseph Parker said, "There are some men who cannot get over the very slightest offense . . . You never meet them but they give you to understand that they have been insulted, offended, dishonored . . . How little, how unutterable paltry, such men appear in the presence of a man who, after twenty years of exile, solitude, evil treatment of all kinds . . . keeps his heart through it all, has not allowed himself to become soured."
Because Joseph loved his brothers so greatly, he wanted to give generously. This is ever the habit of love. John 3:16 illustrates this truth well. It says, "God so loved . . . that he gave." Joseph not only had great affection to give, but he had great ability to give, too. His high office in the Egyptian government gave him ability to give his brothers so much that they could feast in the midst of famine. His resources to give were as great as his resolves to give.
However, endowing his brothers was not as easily done as it might appear on the surface. Some things must be duly considered and done before Joseph would know if it was the right time to give these men a great increase in their possessions and position. Joseph knew he could not bless bad men, and the last he knew of his brothers was that they were bad men. However, the brothers could have changed. To discover if they have changed and can therefore be greatly endowed, Joseph will have to test them. In order to do that successfully, Joseph will have to remain a stranger to them. Let's examine these considerations more closely.
First, Joseph knew he could not bless bad men. When wicked men increase in position and possessions, things which Joseph could easily give his brothers, they become worse men and a greater detriment to society. "When the wicked rise, men hide themselves" (Proverbs 28:28). Bad men are not made better by improving their earthly endowments. The Bible does not teach such a philosophy, Joseph was too wise to practice it, and experience will never encourage it.
Second, the last Joseph knew of his brothers, they were very bad men. They had sold him into slavery for a small monetary gain and to also vent their hatred of his holy ways. To endow such men with a great increase in possessions and position would have been a disastrous mistake, and Joseph did not make mistakes of that magnitude.
Third, Joseph's brothers could have changed since he was last with them. When they first came to Egypt, there were indications they were not the same men. If they were indeed changed men, then he could favor them with a great increase in their possessions and position. This was his great hope.
Fourth, to see if the brothers had really changed, Joseph must test them thoroughly. However, to make such an examination successful, Joseph must remain incognito during the tests. If the brothers were still wicked, and if Joseph immediately revealed himself, the men would greedily feign a change of heart toward him in order to benefit from having a close relative in high office. This is always the practice of wicked men. On the other hand, if the men had changed, an immediate revelation of Joseph would still be unwise. The brothers would profess a change of heart toward him; but who, other than God, would believe the profession? Joseph's position, with its attending benefits for his friends, would make any such profession of friendship by former enemies look very suspicious.
Thus, to determine the true condition of his brothers' hearts to know if the time is right to bless them, Joseph must exercise much patience by remaining incognito until the tests are finished. So he is not being cruel, vindictive, or indifferent in keeping his identity concealed. Rather he is being very wise, very kind, and very considerate of all concerned.
2. The Temperance in Emotions
Joseph was not a stoic who had no feelings (Genesis 42:24). His heart went out to his ten older brothers. And his heart also greatly yearned for his father and for Benjamin, his younger brother, whose mother, unlike the ten older brothers, was Joseph's mother, too. Upon seeing his ten older brothers, a reunion with his father and Benjamin became uppermost in his heart. How easily it would have been at this time to have let his emotions control the situation and hence to reveal himself immediately and then quickly send the brothers back with some Egyptian guard to escort his father and Benjamin to Egypt so Joseph could be reunited with them as soon as possible. But Joseph controlled himself; he did not let his emotions dictate his actions. And it was not easy to control his emotions either. Several incidents in the presence of his ten older brothers demonstrated what great effort Joseph had to exercise in order to control his emotions and not reveal his identity to the brothers prematurely.
The first incident happened the first time the brothers came to Egypt for food. Joseph had put them in prison (we will note more on this later) for three days and then released them to send them on their way with the order that they must bring Benjamin back with them if they wanted food again (Genesis 42:17–20). This hardship upon the brothers was very severe. It reminded them of their past evil with Joseph. Their guilt was great, and they began talking among themselves about it in Joseph's hearing. They spoke in Hebrew, not suspecting Joseph could understand them. They said, "We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us" (Genesis 42:21). Joseph was so affected by this evidence of a change of heart that he could not stop the tears from flowing. But he could not let them see him weep; so "he turned himself about from them, and wept" (Genesis 42:24). How easily it would have been for him to have revealed his identity then. But his patience was great, and he put forth great effort to control his emotions so his emotions would not show in front of his brothers and give away his identity until it was the right time.
The second incident occurred the second time the brothers came to Egypt. On this trip they brought Joseph's brother, Benjamin. When Joseph saw Benjamin, the tears again came; and so much so that "Joseph made haste; for his bowels [heart] did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there. And he washed his face, and went out, and restrained himself" (Genesis 43:30,31). Here again it would have been so easy to let his emotions control him and to have immediately thrown his arms around Benjamin and revealed his identity. But the time was not ripe yet. Patience was still needed to hold out until just the right moment. Joseph must prove the character of his brothers beyond a shadow of a doubt before he reveals himself in blessings upon them.
What a great lesson all of this is about the importance of controlling our emotions. The Bible says, "He who ruleth his spirit [is better] than he that taketh a city" (Proverbs 16:32). This says controlling your emotions is a more important and a greater accomplishment than being a great general and conquering a city. The world, of course, does not help us to have this wise perspective. They give their headlines to those who conquer cities, not to those who rule their spirits. Furthermore, the world is not so sure we ought to control our emotions. If a star athlete explodes in a fit of uncontrolled anger on the sports field and slugs someone, many will come to his defense and justify his conduct by saying the other guy had it coming and the slugger needed to get his pent-up feelings vented, etc. Some also tell us we must not inhibit a child's free expression of his emotions, be they good or evil; or we will hinder their development. But if you do not rule your emotions, they will rule you; and that is the worst rule of all to be under.
Emotions are not sinful in themselves; the sin is the failure to control them. And this sin can cause great loss of blessing to many. Society is filled with those who have suffered much because emotions were not controlled. Immorality, suicides, wars, temper tantrums, and other vices all demonstrate the suffering and loss that man experiences when he refuses to control his emotions. Had Joseph not controlled his emotions, he would have spoiled everything. He would have revealed himself too soon. He would never have known for sure if his brothers had really changed. Therefore, he could not have blessed them so abundantly as he did; for he would not have been able to fully trust them. How important it is to control our emotions. We should all pray for and practice more temperance in the display of our emotions. Our welfare and the welfare of others around us depends on it. Joseph's great patience is a great example for us to follow.
B. THE PROBINGS OF JOSEPH'S BROTHERS
Not only has Joseph's incognito action been a puzzle to many Bible readers, but so also has Joseph's treatment of his brothers when they came to Egypt to buy food. On the surface, Joseph's conduct looks unkind and retaliatory; and some will, therefore, want to censor him severely. But Joseph's conduct was not sinful, not even in the slightest way. Rather it was most commendable conduct, for it was prompted and planned by heavenly prudence.
Joseph's treatment of his brothers was, in reality, two important tests which would reveal the condition of their hearts. If their character had changed for the better in the last twenty years, which Joseph hoped it had, these tests would validate that fact. The first test (Genesis 47:9–24), given when the brothers made their first trip to Egypt for grain, was to mirror their transgression (the transgression of selling Joseph into slavery) to see what their attitude now was in regards to that evil. The second test (Genesis 43:16–44:34), given when the brothers made their second trip to Egypt for grain, was to examine the extent of their transformation—the transformation in their attitude about their sin which, as we will see, they evidenced as a result of the first test.
These tests really enabled Joseph to probe into the hearts of his ten older brothers. The tests enabled him to see if they were the "true men" (Genesis 42:11) they claimed to be and the changed men they needed to be if Joseph was going to enlarge their earthly endowments. Now let us look at the two tests in detail.
1. The Transgression Mirrored
When Joseph's ten older brothers came to Egypt the first time to buy grain, Joseph treated them very harshly. He accused them of being spies Genesis 42:9,14,16), put them in prison for three days (Genesis 42:17), and kept Simeon as a hostage (Genesis 42:19,24) to make them bring Benjamin to Egypt on their next trip in order to verify their words about their family.
All these actions by Joseph were simply a mirror of the dirty deed of Dothan in which Joseph, the favorite son, was sold into the fetters of slavery. In fact, we may have some of the details of that evil deed told us here which were not reported in detail in the account given earlier in Scripture. F. B. Meyer says, "I believe he [Joseph] repeated exactly the scene at the pit's mouth; and indeed we may perhaps see what really happened there, reflected in the mirror of this scene."
To see clearly this "mirror" lesson, we will take a closer look at this harsh treatment of the brothers in which he accused them, imprisoned them, and took a hostage from them.
Joseph accused his brothers. The first thing the Scripture reports Joseph saying to his brothers was, "Ye are spies" (Genesis 42:9). They immediately pleaded with him that they were not spies, but Joseph would not listen to their pleading and continued to accuse them of being spies. This certainly was a mirror of their reception of Joseph at Dothan. When he came to his brothers on that occasion, they began to accuse him. They called him a "dreamer" (Genesis 37:19) for one thing, but the situation and the mirror makes it seem likely that they also accused him of coming to spy on them. This would be a logical accusation, for they knew Joseph would not hesitate to report their evil to Jacob. He had done it before, and so they would look upon him in contempt as a spy. They were not willing to accord Joseph the legitimate job of checking on the welfare of the flocks and family for their father. So they would find it most convenient to accuse him of being nothing but a spy.
That they would not listen to Joseph's pleas on that occasion is evident in their confession, "We saw the anguish of his soul, when he besought us, and we would not hear" (Genesis 42:21). Now in mirroring their sin, Joseph pays no attention to their pleas. They, like he had been years before, were on a journey for the welfare of their father's flocks and family; but Joseph outwardly rejected their claim of this fact. The mirror was accurate in its reflection.
Joseph imprisoned his brothers. After accusing the brothers of being spies, Joseph put them all in prison. He said they would be tested as to the truthfulness of their claims by sending one of them to "fetch" Benjamin (Genesis 42:16) while the others stayed in prison. After the three days, he took them out of prison and changed the terms. He said nine of the brothers could return home while one stayed behind in prison until the others returned to Egypt with Benjamin. The prison experience of the brothers was a mirror of the pit experience of Joseph at Dothan. Upon reaching Dothan, Joseph was thrown in the pit. So upon reaching Egypt, the brothers were put in prison. The first plans were to slay Joseph; but after a while, they changed their plans to a more compassionate action and sold Joseph into slavery instead of slaying him. So after three days, Joseph, to mirror the dirty deed of Dothan, modifies his plans to a more compassionate arrangement. Instead of keeping nine in prison and sending one to Canaan, he will keep just one in prison and send nine back to Canaan. The brothers are being reminded of every aspect of their evil to Joseph at Dothan. The mirror was detailed in its reflections.
Joseph took a hostage from his brothers. Simeon was chosen by Joseph to be the hostage. He would remain in prison while the other nine brothers returned to Canaan. Joseph "bound him before their eyes" (Genesis 42:24) which was doubtless an intentional replay of their manhandling of him years earlier at Dothan. In choosing Simeon to suffer the most, Joseph probably chose the ringleader of the initial plan at Dothan—which was to slay Joseph. That Simeon was a ringleader in cruelty is substantiated by the shameful slaughter at Shechem (Genesis 34:25). There he and Levi led the way in murderous madness. Now Simeon, the worst culprit, fittingly gets the worst prison term. The mirror was just in its reflections.
Joseph had a high and holy purpose in mind when depicting the defiling deed of Dothan to the delinquents. He wanted to know how his brothers now felt about their past sin. This information was not long in coming; for soon after the brothers had been released from prison and before the test was finished, they confessed among themselves, "We are verily guilty concerning our brother [Joseph]" (Genesis 42:21). As we noted before, they were not aware that Joseph understood what they were saying; for he was speaking to them through an interpreter (Genesis 42:23). But Joseph did hear and understand; and it so moved Joseph that, before he could complete the test, he had to go into seclusion to weep (v.24). It surely was a blessing to him to know that the brothers' attitude had changed considerably since the last he had been with them twenty years before.
Leupold says, "Joseph's dealings with his brethren were analogous to those of God when he deals with sinners who are to be led to repentance." How true. God used the mirror with David, as an example. God sent the prophet Nathan to David to tell him a simple parable which mirrored David's sin regarding Bathsheba and Uriah. The mirror worked and David repented. God still uses the mirror today. Sometimes it is the mirror of His Word (James 1:23–25). We read some passage of Scripture and see our ill behavior detailed. Other times it is the mirror of circumstances. The evil we have done to others returns in the same form. The mirror is an excellent teacher and often brings quick and ready conviction and repentance where other attempts have failed.
2. The Transformation Examined
When the brothers came to Egypt the second time and had Benjamin with them, Joseph purposely treated them much differently than he had on their previous visit. Instead of treating them harshly, he was very kind to them. He released Simeon from prison (Genesis 43:23) and invited them all to dine with him (Genesis 43:16). Things looked brighter for the brothers, and they had a "merry" time at the meal (Genesis 43:34).
In all of this, Joseph was giving the brothers another test. This test would reveal the character of the brothers' repentance. The first test had revealed that the brothers' attitude about their evil to Joseph had greatly changed. But their confession of remorse over that deed had been made under the stress of the trying circumstances of the first test. Hence, Joseph needed to test the brothers again to examine the extent of their repentance. After all, many people evidence remorse for their past sins when hard times come; but when times improve, they go back to old ways. To further study this transformation test, we will note the details of the test, the reaction to the test, the Gospel in the text, the cup in the test, and the application of the test.
The details of the test. At the meal Joseph began the second test by giving Benjamin "five times" (Genesis 43:34) as much as he gave the other brothers. Joseph wanted to see how they would treat the son who was favored above themselves. In the past they had so envied the favorite son (Joseph) that when opportunity arose, they sent him to Egypt to slavery. Would they do the same now if given the opportunity, or was their repentance of this behavior genuine?
To continue the test, Joseph later had his silver cup put in Benjamin's sack of grain (Genesis 44:2). After the brothers had gone a short distance toward home, Joseph sent his steward to overtake the brothers and to arrest the man with the cup (Genesis 44:4–15). The punishment for the guilty one would be slavery in Egypt. The brothers' reaction to this would plainly reveal the character of their repentance. If they were still evil men, they would offer no genuine protest over Benjamin's arrest and sentence. Their envious hearts would be secretly glad at his misfortune; and with vindictive passiveness, they would let Benjamin be taken into slavery in Egypt; just as they let Joseph go to Egypt to slavery.
The reaction to the test. The reaction of the brothers to the test evidenced that they had really changed! No longer did envy control their conduct. This was quickly and earnestly manifested when Benjamin was arrested. At his arrest the brothers "rent their clothes" in remorse; and instead of leaving him to his misfortune, they all went with him to Joseph (Genesis 44:13,14).
When the brothers came before Joseph, Judah took the lead and pleaded with Joseph for Benjamin's deliverance (Genesis 44:18–34). This plea was "one of the most eloquent and pathetic speeches spoken" (Thomas Kirk), it was "one of the most exquisite pieces of literature in the whole world" (Griffith Thomas), and it was "one of the manliest, most straightforward speeches ever delivered by any man . . . [in] depth of feeling and sincerity of purpose it stands unexcelled" (Leupold). In this plea, Judah revealed some very important changes in the brothers' thinking. He revealed that the brothers no longer envied the favorite son but would go to great length to help him. Furthermore, he revealed that the brothers were also now very concerned about the welfare of their father—something they cared little about when they sold Joseph into slavery. How moved Joseph must have been when Judah said in this regard, "His [Jacob's] life is bound up in the lad's life. It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave" (Genesis 44:30,31). Judah climaxed the plea by offering himself as a slave in Benjamin's place (Genesis 44:33). What a great change this evidenced in Judah! Judah years earlier had led the way in selling Joseph (Genesis 37:26,27), but now he is leading the way in saving Benjamin. The transformation in Judah and his brothers was very great and obvious, and Joseph was greatly moved and thrilled by it all. Now he could reveal himself benevolently to his brothers, and soon he would be able to see his beloved father. The tests had skillfully probed the hearts of the brothers and had revealed their true condition. And Joseph liked what he saw!
The Gospel in the test. The Gospel is portrayed in this test in both Judah's plea and Benjamin's plight. Judah's plea portrays the Savior Who provides salvation, and Benjamin's plight portrays the sinner who needs salvation.
First, Judah's plea before Joseph foreshadowed Christ in some prominent ways. Judah, like Christ, was a great intercessor and was provided before the need arose (Genesis 43:9; Revelation 13:8). He offered himself as a substitute for the condemned (Genesis 44:33; 1 Peter 3:18), provided life for one doomed to die (Genesis 44:31; John 3:36), and provided liberty for one sentenced to slavery (Genesis 44:17, 33; Hebrews 2:14,15). No wonder it was later said of Judah, as it will be said of Christ, "Thou art he whom thy brethren shall praise" (Genesis 49:8; Philippians 2:11).
Second, Benjamin's plight pictures the sinner in some significant ways. (1) In Benjamin, we see God's love for sinners. Benjamin was greatly loved by Jacob and Joseph. God "so loved" sinners, too. Sinners do not go to hell because God does not love them, but because they do not love Him. (2) In Benjamin we see the guilt in sinners. Benjamin's guilt (the cup in his sack) originated with the deed of another—Joseph. So sinners' guilt originated with the deed of another—Adam. Furthermore, this guilt was concealed to many. Many sinners today outwardly look like good people, but God knows the content of the heart (the sack), and the Holy Spirit (the steward) will reveal it. (3) In Benjamin, we see some perils of sinners. One peril is slavery. As Benjamin was sentenced to slavery, so sin also enslaves. Benjamin would, unless mercy prevailed, be enslaved because of his guilt. We see this today in drug addiction and other sinful, enslaving habits. Another peril is separation. Benjamin was about to be separated from friends and family. Sin is ever wrecking families and friendships. Still another peril is sorrow. Much remorse came as a result of the cup in Benjamin's sack, and much sorrow comes to man because of sin in his life. Yea, all his sorrows can be traced back to sin. The only solution is the intercession of Jesus Whom Judah foreshadows in his intercessory work before Joseph.
The cup in the test. The cup placed in Benjamin's sack is significant. Joseph could have had anything of his put in Benjamin's sack, but he used the cup—and for a good reason. The cup was used to divine (Genesis 44:5); that is, it was used to find out information otherwise not obtainable by normal means. Heathen people used it superstitiously, much as fortune-tellers look in their crystal balls. Joseph, of course, would not so use it; but he did divine from it. He used it to find out if the brothers were truly changed men. When the brothers came to him with arrested Benjamin, Joseph said he could "certainly divine" (Genesis 44:15). His statement was loaded. He would not divine in the heathen, superstitious way; but he would divine through his clever plan of revealing the brothers. The cup was symbolic of what he was doing. It should also be pointed out that Joseph was given supernatural ability from God in the past to divine such things as the famine. So Joseph could certainly divine, howbeit not in the way the heathen did. This explanation is given to help clarify any questions about Joseph stooping to heathen ways in the use of the cup.
The application of the test. This test and also the first test which Joseph gave his brothers are like some of the trials God allows to come to His own. God has noble purposes for sending us trials. We may not see those purposes at the time of the trial, but they are present anyway. We note here four great purposes behind the trials God sends us which can also be seen in the tests Joseph gave his brothers.
First, trials are to prove testimony. Joseph tried his brothers to prove their testimony. They had said they were "true men" (Genesis 42:11), but the tests were needed to convince those around them that this was so. So God sends trials to us to validate our testimony and make our witness more effective. Often only trials will convince those around us that our profession of faith has fidelity to it.
Second, trials are to promote fellowship. The brothers were out of fellowship with Joseph because of their sin against him. But the tests restored that fellowship. God, too, uses trials oftentimes to bring the wayward person back into fellowship with Himself.
Third, trials are to proclaim grace. During the tests, Joseph gave the tested ones a number of tokens of mercy. Joseph gave the brothers back their money (Genesis 42:25; 44:1), he gave them liberal amounts of grain (Genesis 44:1), and he gave them provision for the way (Genesis 42:25). In trials, God does likewise. Though He seems to frown on us in the trial, yet tokens of mercy and grace will be present. We must make much of them when He seems a stranger. They will encourage and enable us to survive the trial successfully.
Fourth, trials produce prosperity. Joseph's tests, like God's trials, eventually brought prosperity to those who were tried. From the land of poverty to the land of plenty was the experience of Joseph's brothers. So too our trials enrich us. "For our light affliction . . . worketh for us a far more exceeding and eternal weight of glory" (2 Corinthians 4:17).
C. THE PRONOUNCEMENT OF JOSEPH'S IDENTITY
"I am Joseph" (Genesis 45:3). What a dramatic pronouncement! What a climactic moment! When the proof of the ten older brothers' sincerity was sufficient, Joseph could control his emotions no longer; and no longer did he need to control them. He could now safely and benevolently reveal his identity to his brothers.
The revelation of Joseph to his brothers is drama at its absolute best. Griffith Thomas said, "It is scarcely possible to comment on this passage without robbing it of its charm and power." Maclaren said, "If the writer of this inimitable scene of Joseph's reconciliation with his brethren was not simply an historian, he was one of the great dramatic geniuses of the world, master of vivid minuteness like Defoe's, and able to touch the springs of tears by a pathetic simplicity like his who painted the death of Lear. Surely theories of legend and of mosaic work fail here." Yes, the story of Joseph is certainly more than various myths and traditions thrown together at random. The only intelligent explanation for this drama is that it was planned by Divine providence and penned by Divine inspiration.
In this revelation of Joseph's pronouncement of his identity to his brothers, we want to note the trauma and the triumphs of the revelation.
1. The Trauma of the Revelation
When the ten older brothers heard the words, "I am Joseph," it was like being hit with a powerful electric jolt. Leupold said, "The simple statement, 'I am Joseph,' must have come like a thunderclap out of a clear sky on these unsuspecting men." When Joseph revealed himself, the Bible says the brothers were speechless and "troubled" (Genesis 45:3—Gesenius translates the word "terrified"). Leupold said, "We can well understand the reaction of the brothers. Here they were completely in their brother's power, whom they knew for the most part as a harsh and rather cruel man. If the sense of guilt was strong before, now it was overwhelming and entirely alarming." James Murphy said, "The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers. The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence."
The emotion at the revelation of Joseph was extreme and a study in contrasts. Great rejoicing and great remorse were both present. Felicity and fear were side by side. Joseph's words tumbled out over one another as he had so much to ask and to tell; but the brothers, in great contrast, were so petrified with terror that their tongues simply would not move. Joseph was anticipating great happiness in reunion with his father and family; but the brothers, until Joseph made known his love to them, were anticipating nothing but sorrow and suffering of the worst kind.
The brothers' traumatic experience is a preview of how Israel will react to the future revelation of Christ. Zechariah 12:10–14 foretells this event, which is similar to the revelation before us. Also, the brothers' experience is, in part, a picture of what Christ-rejecting sinners will experience when they stand before the glorified Christ in judgment (Revelation 20:11–13). Unlike the revelation of Joseph, however, the terror of the transgressors will not be tranquilized; but the culprits will be condemned. The trauma of the Christ rejecters will last forever.
2. The Triumphs of the Revelation
Many victories are seen in this revelation of Joseph to his brethren. There was the triumph of righteousness, grace, and perspective.
The triumph of righteousness. It does pay to live right! Someday righteousness, like Joseph, will be in a glorified position. This is a great encouragement to the believer, for it seems that Josephs are always being put in the dishonored position by the world; while evil, like the ten older brothers, greatly out numbers the righteous and gets away with all sorts of cruelties. Josephs seem to be generally despised, sold as something of little value, slandered and grossly misrepresented, and their freedoms taken away in oppression and imprisonment. Truth seems ever to be trodden down by men; while the lie sits honored on the throne. The discouraged believer wants to cry out as did the prophet Habakkuk of old, who said, "The law is slacked, and judgment [justice] doth never go forth; for the wicked doth compass about the righteous; therefore wrong judgment proceedeth" (Habakkuk 1:4). But one day Joseph will be lifted up on high, truth will be honored; and from the high exalted position will come the voice saying, "I am Joseph." Then righteousness will triumph over evil. Evil will bow down to Joseph; evil will be in terror; evil will lose its power as righteousness is exalted. Righteousness has a glorious future. Let the believer never lose sight of that fact though the present may do all it can to destroy our confidence that right will win over wrong.
The triumph of grace. After the Scripture tells us the brothers were terrified at the revelation of Joseph, it then tells us of Joseph's gracious pleading with the brothers. "Come near to me, I pray you" (v. 4), said Joseph; and then he spoke most kindly to them as he endeavored to calm their much troubled hearts. He wanted to fill their lives with the grace of forgiveness instead of the grief of retaliation. What an unexpected message, as far as the ten older brothers were concerned, came from the lips of Joseph. Joseph could have said so many other things. The brothers did not deserve grace. They had been so cruel in the treatment of Joseph, and Joseph could have locked them up for the rest of their lives. And if he had done that, they could not have complained. But grace triumphed gloriously at the revelation. In pointing out the greatness of Joseph's grace, F. B. Meyer said, "He kissed all his brethren [Genesis 45:15]. Simeon? Yes. Reuben? Yes. Those who had tied his hands and mocked his cries? Yes. He kissed them all." How wonderfully this pictures the attitude of Jesus Christ to every repenting sinner who bows before Him in earnest confession of sin.
The triumph of perspective. Another most prominent triumph in this revelation was the triumph of perspective of our trials. Joseph told his brothers, "Be not grieved . . . that ye sold me hither; for God did send me before you to preserve life" (v. 5). What a triumphant perspective of the dark trials of life!
In previous studies, we have noted the good attitudes Joseph had in times of trial which helped him to have victory in the trial. In Potiphar's house, his attitude in the trial of slavery was to be faithful to his duty. This brought alleviation from the pain of trial. In prison, his attitude was to help others in their affliction. This brought deliverance from his trial. Here, Joseph reveals another attitude which upheld him from the time he was sold by the brothers right up to the very day of revelation. It was the attitude that sees God as the First Cause in our trials. Joseph saw God behind his move to Egypt. He saw Divine providence more than devilish persecution in his trials. Such perspective brings victory in trial because it stops bitterness, the great slayer of the tried.
In finishing this study about Joseph in the role of a stranger, the reader must surely be convinced by now that Joseph's strange conduct during the reunion with his brothers was conduct of the highest caliber; it was not conduct which was mean or vindictive or unjust. There was great sagacity and sanctity in the strangeness of Joseph. Both wisdom and virtue supported every one of his plans and deeds. The more we read of Joseph in the Word of God, the more we marvel at his character and wisdom. Pharaoh spoke more truth than he realized when he said of Joseph, "There is none so discreet and wise as thou art" (Genesis 41:39).
Joseph the Shepherd Genesis 45:9–47:12
Joseph finally got back his old job! More than twenty years earlier, his job had been to oversee the welfare of his father's household. He had been given a special coat to indicate his position as head of the family. He was faithfully fulfilling his duties when persecution put him in the pit and then sold him into slavery. This prevented him from performing as the overseer of his father's household. But some twenty years later in Egypt, Joseph was able to return to his former responsibilities and without relinquishing any of his current responsibilities.
Joseph began again to shepherd his father's family right after he made his identity known to his brothers. In assuming his old job, he acted in a very forthright manner by making immediate plans for his father's household to move to Egypt. Joseph was not one to waste time when duty beckoned; but he was a man of decision, a doer, a "take charge" type of individual. This was characteristic of him in every job he had. It is a good example for all of us to follow.
In this study, we will look at the precepts Joseph gave his brothers to bring Jacob and all the family from Canaan to Egypt (Genesis 45:9–28); the presentations he made when Jacob and his family first arrived in Egypt (Genesis 46:29-47:10); and the provisions Joseph gave to his father, brothers, and their families to provide for their stay in Egypt (Genesis 47:11,12).
A. THE PRECEPTS OF JOSEPH
A shepherd commands his flock; and Joseph was soon giving earnest instructions to his brothers, after he had revealed himself to them. The orders for his brothers were to go to Canaan to get his father and their families and to bring them back to Egypt to live. Joseph, as a good shepherd, wanted all his flock (his father's household) in Egypt where they could be in his care and his company. Egypt had better pasture and protection, and it provided a fine fold for Joseph's flock.
The precepts Joseph gave his brothers teach us some pertinent truths about the service of saints as they serve the Great Shepherd Jesus Christ. We will note the enlistment of the servants, the expounding by the servants, the enabling for the servants, and the exhortations to the servants.
1. The Enlistment of the Servants
Immediately after Joseph made himself known to his brothers, he enlisted them into service for him. It was only fitting that they should serve him, for Joseph had been most gracious to them and had blessed them. They had terribly mistreated Joseph, but he had graciously forgiven them and provided them with unmerited blessing rather than merited condemnation. Hence, the brothers were indeed obligated to serve Joseph. Not a word of protest should fall from their lips. To serve Joseph was their reasonable responsibility. After forgiving grace should come faithful service; after a merciful revelation from Joseph should come much responsibility to Joseph.
If the brothers were obligated to serve Joseph, how much more then are believers obligated to serve Jesus Christ. Christ has rescued us from more than just earthly condemnation, He has rescued us from eternal condemnation and brought us into bountiful blessing. And it was all because of grace, too. Like Joseph's brothers, our transgressions were great; but His grace was greater. Now He asks us to serve Him. It is only reasonable that we do. The Apostle Paul had this truth in mind when he said, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice . . . unto God, which is your reasonable service" (Romans 12:1).
One cannot imagine Joseph's brothers telling him they were too busy to do what he had requested. Yet, a good many saints often complain and protest about serving the One Who has done so much for them. And how evil and unreasonable are all such attitudes which seek exemption from enlistment to service for the Exalted One! The proper attitude for service is found in a familiar chorus which says, "After all He's done for me, how can I do less than give Him my best, and live for Him completely." Joseph's brothers evidenced they felt this way about serving him. Would that all believers felt the same about serving the Lord Jesus Christ.
2. The Expounding by the Servants
The brothers were sent on a mission with a message. They had some expounding to do when they reached home. We will note the details of the message they were to tell Jacob, the declaration of the message to Jacob, and the doubting of the message by Jacob.
The details of the message. Joseph's commission to his brothers was, "Go up to my father, and say" (Genesis 45:9). This is similar to Christ's commission to believers: "Go ye into all the world, and preach" (Mark 16:15). And what Joseph's brothers were to "say" is like what the believer is to "preach." The message was about a person, gave an invitation, and was urgent. To further examine these details of the message, we will look at them under the headings of the subject, solicitation, and seriousness of the message.
First, the subject of the message. The message was about a person. Joseph's brothers were to speak about Joseph. They were to report the good news that Joseph "is yet alive" (Genesis 45:26). Their message was to glorify Joseph, for Joseph instructed them to "tell my father of all my glory" (Genesis 45:13). The brothers would, therefore, tell Jacob that Pharaoh had made Joseph "governor over all the land of Egypt" (Genesis 45:26).
The believers' message is also about a Person, namely, Jesus Christ. Like the message about Joseph, the message about Jesus Christ carries the good news that He is alive, that He "is risen indeed" (Luke 24:34). This message is to glorify Christ "to whom be glory for ever and ever" (Hebrews 13:21). Therefore, it will tell people that God "hath highly exalted him, and given him a name which is above every name" (Philippians 2:9).
If the brothers had failed to speak of a living and glorified Joseph, their message would have been worthless. Likewise, if a church does not preach a risen and glorified Christ, it might as well close its doors; for it is not worth a plug nickel. It is dishonest and defiled and will not help people but only hurt them. If these churches were Joseph's brothers, they would have told Jacob that Joseph was dead and before he died he had lived a dishonorable life. Such a message would have left Jacob in peril, hastened his death, and worsened society around him. But this is exactly what the apostate church is doing to the sinner today with its Christ-dishonoring message. If the reader happens to be a member of such a church, let him depart posthaste from that disgusting, dishonest, and degrading crowd. There is no genuine spiritual help in that church.
Second, the solicitation of the message. The message gave an invitation. Joseph told his brothers to tell Jacob to "Come . . . unto me" (Genesis 45:9). In accepting Joseph's invitation, the great problems in Jacob's life would be solved. His great problems summed up were an abundance of grief and a shortage of grain; or to put it another way, a lack of fellowship (with Joseph which produced the sorrow, the grief) and a lack of food. Together these two problems were about to finish off Jacob. His grief over the disappearance of Joseph had made his life so fragile, he could not survive much more ill will (Genesis 44:31). But in accepting the invitation to fellowship with Joseph, Jacob's grief would be so allayed that he would live another seventeen years (Genesis 47:28). The shortage of grain was also a critical problem. The famine was so severely stripping Canaan of grain that soon it would be said, "All the land of Canaan fainted by reason of the famine" (Genesis 47:13). This would have been fatal for Jacob and his household had they stayed in Canaan. But accepting Joseph's invitation to "Come. . .unto me" solved the food problem; for Joseph said, "There will I nourish thee" (Genesis 45:11). Joseph's brothers certainly had a wonderful message for Jacob. It was great news for those in great need. It changed Jacob's grief to gladness and his famine to feasting.
The gospel message, which likewise is great news, gives an invitation, too. And when the sinner accepts Christ's invitation to "Come unto me" (Matthew 11:28), he will have his greatest problems solved. The sinner, like Jacob, lacks both fellowship and food. Sin broke man's fellowship with God and brought sorrow as a result (Genesis 3); just as sin (the sin of Joseph's brothers) ended Jacob's fellowship with Joseph and brought sorrow as a result. Unless fellowship with God is restored, the sinner will suffer eternal separation from God in the fires of hell. But the gospel message offers life-giving fellowship. "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord" (1 Corinthians 1:9). The sinner also needs food for his soul, or he will die of spiritual starvation which means eternal damnation. Jesus said, "I am the bread of life; he that cometh to me shall never hunger" (John 6:35). Jacob's needs would be met in Joseph, and the sinner's needs will be met in Jesus.
Third, the seriousness of the message. The message was urgent, for it instructed Jacob to "tarry not" (Genesis 45:9) but to come to Egypt immediately. The urgent appeal in the message was necessary, for the perils in Canaan were great for Jacob. Jacob could gain nothing by delaying his moving to Egypt. Tarrying would only prolong his problem, and delay could bring death. The sooner he heads for Egypt the better.
The message of the believer has the same urgent appeal. "Behold, now is the accepted time; behold, now is the day of salvation" (2 Corinthians 6:2). Those who need to come to Christ need to do it promptly. Away from Christ, the sinner is in great peril. There is no advantage in tarrying; rather there is only increased peril. What folly it would have been for Jacob to stay in Canaan! How much greater the folly when a sinner refuses to hasten to Christ for his soul's salvation.
The declaration of the message. The message given the brothers was to be declared. The message was the reason for the mission. And to the brothers' credit, they faithfully proclaimed the message. "They told him all the words of Joseph" (Genesis 45:27). They did not water the message down, change, or alter it in any way. They reported that Joseph was alive and well and that he held a most honorable and glorified position.
This message obviously was not the easiest thing for the brothers to proclaim. After their evil deeds to Joseph, this message would be very humbling to declare. But it would have been worse for them if they had not declared the message. Believers may also, for various reasons, find difficulty at times in declaring the message God gives them. But we must not hesitate to preach the message anyway. Paul said, "I have not shunned to declare unto you all the counsel of God" (Acts 20:27). May every saint of God be just as faithful to the message as Paul was and as Joseph's brothers were. To not be faithful to the message helps no one and hurts everyone.
The doubting of the message. When the brothers told the message to Jacob, he at first "believed them not" (Genesis 45:26). How this reminds us of the response of the disciples on the first Easter morning. Mary Magdalene had seen Christ and conversed with Him in the garden; and then she went, as instructed by Christ, to tell the disciples the good news that Christ had risen from the grave (John 20:17,18). But when she told the disciples, they at first "believed not" (Mark 16:11). Most people do not believe the first time. But this must not stop us or discourage us from proclaiming the message God has given us. The brothers continued to tell Jacob the words of Joseph, even though Jacob did not at first believe; and we must do likewise. The message is to be proclaimed whether people believe it or not. And when they do not believe it, we are not to change it to one they will be more likely to believe. We are simply to keep declaring it as it is given us, just as Joseph's brothers did.
It is interesting and instructive to note that Jacob was much slower to believe the truth about Joseph than he had been to believe falsehoods about Joseph. When the brothers brought home Joseph's coat and with it led Jacob to believe that some wild beast had slain Joseph, Jacob did not hesitate to believe. In fact, the Scripture reports Jacob as saying, "Joseph is without doubt rent in pieces" (Genesis 37:33). Though the evidence was very suspect, Jacob still quickly and "without doubt" believed the lie. Yet, when it came to the truth about Joseph, reported here by the brothers, and the overwhelming evidence to support it, Jacob was slow to believe. So it is regarding Jesus Christ. Multitudes are quick to believe the false, the spurious, the blasphemous, and the ridiculous about Christ; but when the truth about Christ is declared, they reject it with scorn and mockery. This explains why the most questionable, absurd, and totally unsubstantiated doctrines of cults and isms are believed quickly and defended ardently by multitudes; while they adamantly reject the Gospel message, though it comes with an abundance of proof and sensibility. Error is habitually more acceptable to man than truth. But the acceptability of a message by man does not determine the validity of it! It is the character of the message that determines its validity. The fact that error is more readily received than truth does not in any way indict the truth; rather it indicts the hearts of those who choose error over truth. We must never discredit truth because so many reject it, & we must never honor error because so many accept it
3. The Enabling for the Servants
Joseph gave his brothers quite a task. They were to bring Jacob's household of over sixty people (Genesis 46:26) to Egypt. It would not be an easy job, but Joseph enabled them to do the job. He gave them wagons (Genesis 45:19) to transport their families and possessions to Egypt.
Again in this story of Joseph, we see the lesson of enabling for service. When God enlists to service, He also enables for service. We saw this truth demonstrated well in Joseph's ring, and now we see it again in the wagons. As Joseph furnished wagons for those serving him, so they could fulfill their assignment, so God will furnish the necessary needs and abilities for those called to serve Him. If God wants us to sing, He will furnish us the voice. If He wants us to endow Christian endeavors financially, He will furnish us the wealth. If He wants us to preach, He will give us the anointing and the ability to preach. God will provide the proper "wagons" for each task so His servants will be able to fulfill their responsibilities adequately. In ourselves, we may be too limited to fulfill God's command of service; but the wagons enlarge our capacity to be able to do what He has called us to do.
The enabling was also tied in with a command, as was the enlistment and expounding. Taking the wagons was ordered by Pharaoh and, therefore, also by Joseph. Pharaoh said, "Thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come" (Genesis 45:19). So the enabling also was part of the precepts Joseph gave them for serving him. We often do not look at our enablings as precepts to serve, but we would serve better if we did. God does not give us endowments to use as we please. The endowment, the enabling, the gifts are part of the command to serve Him. If we adopt this view of our abilities and our advantages, it will do much to improve our attitude about serving God.
4. The Exhortations to the Servants
Joseph gave his brothers several earnest exhortations to guide them in their service. He exhorted them to be fervent in fulfilling their commission, and he exhorted them to be faithful in their conduct.
Be fervent. The brothers were exhorted to "Haste ye, and go . . . ye shall haste" (Genesis 45:9,13). Fervency was to characterize the fulfillment of Joseph's commands. The task was important, and time was a factor; therefore, the task needed to be done with earnestness.
Fervency should also be found in the service of the saints. Many saints, however, seem to get enthused about everything except serving the Lord. Some drag into the church services late, participate little, and leave as soon as it is over because they lack fervency for the faith. Others can get more emotional about sporting events than spiritual things. Entertainment turns them on, but edification turns them off. Still others give long hours to the matter of making money but only a few minutes to the business of serving the Lord. The Word, however, exhorts us to have a different attitude. It says, "[Be] fervent in spirit; serving the Lord" (Romans 12:11).
Be faithful. Joseph gave them a word of warning about their conduct. He said, "See that ye fall not out by the way" (Genesis 45:24). To fall not out signifies "to be moved or disturbed with any violent emotion . . . particularly with anger" (Whitelaw). Thomas Kirk said, "He [Joseph] wished them to avoid all quarreling and words of reproach concerning the past. The upbraiding of Reuben, which he had heard on a former occasion (Genesis 42:22), would naturally suggest the possibility of mutual recrimination and quarreling." Leupold said, "Joseph knows human nature," which means the brothers may "attempt to allocate the share of guilt of each participant in the nefarious sale [of Joseph]. Each one will try to exculpate himself and make the guilty ones appear more guilty. So fruitless anger and ill-will could result." This could bring about failure by the brothers to carry out the commands of Joseph.
To the credit of Joseph's brothers, they did not fail to heed this exhortation. They had their faults, and they were big ones, but they did not fail here. Had they failed to heed this exhortation, untold tragedy would have occurred to a countless number of people.
Believers today really need this exhortation of Joseph. Church business meetings and board meetings, as an example, are too often a falling out among the members more than anything else. Endless quarreling and wrangling destroys the good spirit and brings service to a halt. Only God knows how much service has not been done because the brethren have fallen out by the way.
B. THE PRESENTATIONS OF JOSEPH
The sheep obeyed the instructions of the shepherd so Joseph's flock (Jacob's household) came to Egypt. The arrival of Joseph's flock in Egypt prompted two presentations by Joseph. First, he went to meet the expedition of Jacob's family on the outskirts of Egypt and presented himself to Jacob (Genesis 46:29). Second, he took his father and five of his brothers to Pharaoh and presented them to the emperor (Genesis 47:2).
1. The Expedition and Joseph's Presentation
The first presentation occurred in Goshen when Joseph "presented himself" to his father (Genesis 46:29). Jacob and his family had completed their emigration to Egypt; and Joseph came to meet them, especially Jacob. In coming, Joseph was careful to appear to Jacob in the honor and glory which he held in Egypt. The word "presented" in our text is, according to Keil, a translation of a Hebrew word "generally used only of the appearance of God, [it] is selected here to indicate the glory in which Joseph came to meet his father." The Hebrew word here is a different word than the word translated "presented" in Genesis 47:2, but both words involve the basic idea of the meaning of our English translation. They simply vary in the style of presentation.
There is no forbidden pride in this presentation of Joseph; rather it is that of a son showing his beloved father that he has performed in a way that will thrill and honor the father. A child who loves his parents will want to do well to please the parents. Jacob had trained Joseph in his early years, and now Joseph could show Jacob how well that training had paid off.
It was a grand reunion of father and son. Who can adequately describe in words what Jacob and Joseph felt when they saw each other for the first time in over twenty years? The last time they had seen each other was when Jacob had sent Joseph on a trip to check on the welfare of Jacob's flocks and family. When Joseph left Jacob that day, neither one realized that over twenty years would pass before they would see each other again. Nor could they in their wildest imaginations have realized under what circumstances they would again see each other. But God brought it all to pass, for behind the scene is the Divine Sovereign who orders every event so that "all things work together for good to them that love God" (Romans 8:28).
What a different presentation Joseph could make to his father than could his ten older brothers. The ten older brothers had lived lives of degradation and deceit; and, therefore, they could only present themselves to Jacob as wretched rascals. But Joseph had obeyed his father; and he could, therefore, come before him in the glory of an honorable life. Someday we will stand before our Heavenly Father. What sort of presentation will we be able to make? Will it be that of a child who through faithful living has brought much joy and honor to the Father, or will it be that of a disobedient child whose life has brought much shame and disgrace to the Father? Oh, that we would live our life in such a way that we would be a great delight and honor to our Heavenly Father.
2. The Emperor and Joseph's Family's Presentation
The second presentation occurred when Joseph presented five (Genesis 47:2) of his brothers plus his father to Pharaoh. Joseph presented his family in two stages.
He first presented his brothers to Pharaoh; then he presented Jacob to Pharaoh.
Presentation of Joseph's brothers. The presenting of the brothers to Pharaoh was not done without some coaching of the brothers by Joseph. Before the presentation, Joseph instructed his brothers in what to say to Pharaoh so that Pharaoh would formalize the granting of Goshen to them as their place of abode. Joseph said to his brethren, "When Pharaoh shall call you, and shall say, What is your occupation? . . . ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers; [they were to say that so] that ye may dwell in the land of Goshen" (Genesis 46:33,34).
Curiosity would like to know who the five were that Joseph selected to be presented to Pharaoh. It would be logical to assume that Joseph probably took care to select the brothers he could best trust in a situation like this. Such care would be the habit of Joseph's wisdom. He would not select anyone who would be a shame or disgrace to have in Pharaoh's presence. God also selects with care. Let us so live and serve that He will not hesitate to select us for tasks requiring much trust, and that He will not be ashamed to admit to anyone anywhere that we are part of His family.
The question that Pharaoh asked the brothers ("What is your occupation?") is a heart-searching and humbling question.
First, the question is heart-searching; for it causes the one answering the question to ponder what he is doing. Jonah was asked the same question when he was running from obedience to God (Jonah 1:8). After Cain had murdered Abel, God asked him a similar question, "What hast thou done?" (Genesis 4:10). Many heartaches, many problems, and many frustrations would be eliminated if we frequently asked ourselves, "What is my occupation?" Often we are occupied with the wrong things. We are doing the forbidden and practicing the unnecessary. Let us make sure our occupation is acceptable to the Lord at all times.
Second, the question is also humbling, particularly in this text. The brothers' occupation was that of shepherds. This job was not esteemed by the Egyptians, for "every shepherd is an abomination unto the Egyptians" (Genesis 46:34). So the brothers, in answering the question truthfully, would not make much of an impression on the Egyptians. How often this pictures the believer's situation. If he is to exhibit a testimony for the Lord and declare his "occupation" in serving the Lord, he may be considered rather despicable by the world. One's confession of faith seldom elevates one in the eyes of the world, but a saint must not let that cause him to water down his confession of faith. The world may laugh and scoff and discredit our values, but let them. Eternity will straighten out the situation—and to the confessor's advantage!
Presentation of Joseph's father. After presenting his brothers to Pharaoh, Joseph then brought in Jacob to be presented to Pharaoh (Genesis 47:7). Jacob's appearance in Pharaoh's court was some scene. Jacob was old, wrinkled, bent with years, lame from his encounter with the angel (Genesis 32:31), and dressed in lowly peasant garb. Before him was Pharaoh, the emperor of Egypt, adorned in the regal robes of royalty and surrounded with the sumptuous trappings of aristocracy. What a humbling contrast Jacob was to all around him. However, Joseph did not hesitate, nor was he ashamed, to bring his father Jacob before Pharaoh. Joseph was a man of character, and this deed of honoring his father reflected it.
Honoring one's parents is a duty placed on us by God Himself. By example (such as Joseph's honoring of Jacob) and by command (Exodus 20:12, Ephesians 6:2), this duty is plainly prescribed in the Word of God. It is not a duty our day has attended to very well, however. You may have many cares and responsibilities but do not ever become so big or so busy that you cannot give your parents time, attention, and honor. Keep in contact with them (with frequent letters or phone calls if you live a distance from them) and make special occasions in their lives (such as birthdays and anniversaries) times of delight and honor. Of course, a good many parents live in such an abominable way today that it is difficult for children to give them due honor. Father has often left Mother and gone off with some other woman, and Mother has often left Father for another man. Their children are shunted from pillar to post, and some children never are too sure just whom their parents are. How refreshing and healthy it is, then, to see a Joseph presenting his father unashamedly to the emperor. A good relationship between parent and child would be one of the best things that could happen to society.
"Jacob blessed Pharaoh" (Genesis 47:7) during this presentation. Jacob was indeed a great blessing to Pharaoh. He had blessed Pharaoh with his son Joseph, and what a tremendous blessing that was! Now he blesses him with a benediction that only one in touch with God can give. Pharaoh was a very privileged ruler. He received, through Jacob, some of the best blessings any ruler could receive. Those who are in covenant with God will prove to be the best blessings a nation can have.
C. THE PROVISIONS OF JOSEPH
As a good shepherd, Joseph most adequately provided for his sheep. He provided a fold and food, land and loaves, an excellent encampment and endowment for his flock—which was Jacob's family.
1. The Encampment
The Psalmist wrote of the Great Shepherd, "He maketh me to lie down in green pastures" (Psalm 23:2). This is exactly what Joseph the shepherd did for Jacob's family. "Joseph placed his father and his brethren . . . in the best of the land" (Genesis 47:11). This was the land of Goshen, later known as the land of Rameses. It was the green, fertile strip of Egyptian land fed by the Nile River and located between the deserts of Egypt and Sinai. Joseph could not have found better land in all of Egypt to provide an encampment for his sheep.
God's concern for His chosen people was behind this choice location for Israel. He was literally planting the young seedlings of Israel in fertile ground so they could grow and develop into a great nation. Then He would transplant them into a more permanent location, namely, the land of Canaan. Young seedlings need special care to grow and develop into mature plants. In Egypt the seedlings of Israel got this care through Joseph.
God cares as much for His children today. He knows the best place to locate a young Christian, and His providence will provide it so the young saint can grow and mature in the Lord. When the saint has developed in spiritual strength and maturity, He will place him in some Canaan where service requires a strong and healthy soldier.
Do not fret if you are not yet in Canaan fighting great battles for the Lord. God is carefully preparing you in Goshen. The training may be long (it was for Israel), and it may be very rugged (Israel experienced many difficult years in slavery), but it is all to equip you to take on Canaan. God prepares you not only to fight His battles but also to win them!
2. The Endowment
"Joseph nourished his father, and his brethren, and all his father's household, with bread" (v. 12). No one was better able to do this than Joseph. He had unlimited resources and could endow his flock with all they needed. He had promised to nourish them in Goshen, and he kept that promise.
When Christ is our Shepherd, we too will have our needs supplied and can say as the Psalmist, "I shall not want" (Psalm 23:1). Paul said, "My God shall supply all your need according to his riches in glory by Christ Jesus" (Philippians 4:19). But in order to have our needs supplied, we must be obedient to the commands of our Shepherd. When Joseph invited his father and family to come to Egypt, he said, "There will I nourish thee" (Genesis 45:11). The provisions were provided when they came there. Elijah was also taught this truth on several occasions in his life. When God ordered him to dwell by the brook Cherith, He said, "I have commanded the ravens to feed thee there" (1 Kings 17:4). Later, when God told him to go to Zarephath to live, He said, "I have commanded a widow woman there to sustain thee" (1 Kings 17:9). The same principle was taught the prophet Jeremiah. Once God instructed him to "go down to the potter's house, and there I will cause thee to hear my words" (Jeremiah 18:2). Both physical needs and spiritual needs are best found in obeying God's there requirements. Saints often forget the there part of God's promises, however; and thus they fail to have needed provisions supplied. Every promise has a there to it; and if the child of God fails to heed the there in the promise, his blessings will be limited.
Joseph was truly a great shepherd. He had the head of a wise shepherd, knowing the best location for his flock and the best language for them to speak when they were before Pharaoh. He had the heart of a faithful shepherd who would not forsake his flock but would gather them together to love, provide for, and honor. And he had the hand of a strong shepherd, for he was powerful enough to protect his flock in the midst of both famine and foreigners.
Joseph the Superior Genesis 47:29–49:33
Joseph was the superior member of Jacob's family. This is seen repeatedly in the story of Joseph, but it was especially recognized by Jacob towards the end of the story.
In three significant bedside scenes at the close of Jacob's life, he emphatically indicated Joseph as the superior member of his family.
The first bedside scene tells of the promises of Joseph (Genesis 47:29–31). Only Jacob and Joseph were present. Jacob wanted to be buried in Canaan, and he asked Joseph to promise to bury him there. Joseph had promised Jacob to care for him in life; and at this bedside scene, he promises to also care for him in death.
The second bedside scene speaks of the portion of Joseph (Genesis 48:1–22). Those present at this scene included Jacob, Joseph, and Joseph's two sons. Here Joseph obtained the double-portion blessing of the birthright.
The third bedside scene was a portrayal of Joseph (Genesis 49:22–26). Those present at the third bedside scene included Jacob, Joseph, and the other eleven sons of Jacob. On that occasion Jacob gave his patriarchal blessings to his sons, and in it he described Joseph's excellent and superior character.
These three scenes were a fitting tribute to Joseph, for he was truly a tremendous blessing to Jacob's family and fortunes. These scenes are also fitting in their location in the story of Joseph. Coming near the end of his story, as recorded in the Scripture, they sum up the recognition that was due Joseph. He was a superior man in so many ways, and to recognize this fact towards the end of the story effectively emphasizes this important and instructive truth about Joseph.
A. THE PROMISES OF JOSEPH
When Jacob felt death was near, he called Joseph to him to make burial arrangements (Genesis 47:29–31). Jacob later instructed all his sons about his burial, but he first instructs Joseph. Instructing Joseph first and in private is an obvious indication of his belief of Joseph's superiority over the other sons. He knew that if Joseph agreed with the burial instructions, they would be fulfilled whether the others agreed with them or not. Jacob could count on Joseph. He did not have that confidence in the other sons, especially the ten older sons. The ten older sons had deceived him in the past; and though they had changed over the years, he still would not trust them as fully as he would Joseph.
In this bedside scene, two promises of Joseph are conspicuous. They have to do with the bed of Jacob and the burial of Jacob. First, there is a promise of the past which is seen in Joseph's attentiveness to the needs of bedridden Jacob. Second, there is a promise about the future regarding the burial of Jacob.
1. The Bed of Jacob
Joseph had promised Jacob that if he would come to Egypt, Joseph would take care of him (Genesis 45:11). In our previous chapter, we saw Joseph begin to fulfill that promise. Here at this bedside scene he continues to fulfill the promise, but an added touch of compassion is recorded in this account of Joseph's faithfulness. Joseph did more than just meet Jacob's basic needs. He also gave his father some tender loving care. Though Joseph was a busy high-ranking government official, he was not too occupied with his governmental duties to make his father's bed comfortable. When Jacob called Joseph to come visit him because of an important concern, Joseph came and made sure Jacob's concerns were duly addressed. This surely brought great comfort to Jacob's heart. Joseph stood before his father in the apparel of a great statesman; but, more impressively, he stood by his father with the affection of a great son.
Joseph's attention to his father's needs is not the norm, however. Too often the care promised to an elderly relative or other elderly person is only material and heartless—like many government programs. Little affection is evident, and little time is given to allaying the worries and concerns which plague those who can no longer take care of themselves. Mailing a letter, cashing a check, washing some windows, putting on the storms or screens, shoveling the walks, mowing the lawn, providing transportation to do some shopping, or, as in Jacob's case, checking on cemetery plots for a shut-in or bedridden relative or friend are compassionate acts we see less and less of today. But if Joseph was not too busy to aid his father in this way, then surely no one is exempt from similar duties.
2. The Burial of Jacob
The main reason that Jacob called for Joseph on this occasion was to make arrangements for Jacob's burial in Canaan. Jacob did not want any part of an Egyptian grave; therefore he earnestly besought Joseph to promise to "bury me not . . . in Egypt. But . . . with my fathers [in Canaan]" (Genesis 47:29,30). This plea was inspired by more than mere sentimental feelings. It was prompted by faith! Canaan was the land promised by God to Jacob and his fathers. To request to be buried there was to show one's faith in the promises of God and one's interest in the things of God. And, in this case, the promise to bury one there also reflected the same thing. Joseph's promise (Genesis 47:30) to bury Jacob in Canaan was more than a conciliation to his father's wishes just to make his father happy. Joseph shared Jacob's faith, and when it came time for Joseph to die, Joseph also requested burial in Canaan. Because circumstances prevented it at the time of his death, he requested that his bones be carried to Canaan when Israel would leave Egypt years later (Genesis 50:24,25). So the request to be buried in Canaan and the resolve to bury in Canaan were both of faith. Though prosperous in Egypt, both Joseph and Jacob had their chief interests in Canaan. They were more interested in the things of God (Canaan) than in the things of the world (Egypt).
What a rebuke this is to many believers today. They are so rooted and interested in the world that one cannot discern much affection in them for things which are heavenly. "Set your affection on things above, not on things on the earth" (Colossians 3:2) is a needed admonition for these saints. We expect to see nothing but Egypt in the hearts of unbelievers. But to see the same in the hearts of believers is not good! The things of God ought to hold prior claim and interest in believers' hearts, no matter what their earthly status is. And when it does, one place where it will show up today is in their preference for church attendance over such things as family reunions, business, sports, and other earthly pursuits.
That Joseph's promise was a great comfort to Jacob is shown by Jacob's actions right after Joseph "sware unto him" (Genesis 47:31) to do as Jacob had requested. Jacob "bowed himself upon the bed's head" (Ibid.). Old, feeble, and in failing health, Jacob nevertheless showed his appreciation in a most pious manner. David also did this in his last days. When told Solomon had been installed on the throne, as David had desired, he "bowed himself upon the bed" (1 Kings 1:47) in evidence of his gladness and gratefulness.
We will notice in our next chapter that Joseph fulfilled this burial promise with great care and effort. Joseph was a man of his word. All men of faith will be men of their word. It is lack of faith that makes one fail to act in good faith.
B. THE PORTION OF JOSEPH
The second bedside scene (Genesis 48:1–22) occurred when Joseph came to visit his sick father. "One told Joseph, Behold, thy father is sick" (Genesis 48:1) so Joseph went to see Jacob and "took with him his two sons, Manasseh and Ephraim" (Ibid.). Taking his two sons was a thoughtful act of love and compassion for his father, for what grandfather is not cheered up by seeing his grandsons?
The visit turned out to be a greater blessing for Joseph than for Jacob. This is often the experience of one who calls on some afflicted saint of God. The Word of God commands the saints to visit the afflicted (James 1:27); and when this command is heeded, blessings come to the one who visits. True, the caller will be a blessing to the afflicted one; but often the afflicted one, if a dedicated saint, will be a greater blessing to the caller. This was Joseph's experience here; for on this visit to his sick father, Joseph was given the double-portion blessing of the birthright—a great blessing indeed!
The birthright blessing of Jacob was a very important blessing. It contained two significant parts. The first part was the double-portion blessing. This gave the recipient twice as much of the family's inheritance as anyone else received. This part alone was often called the "birthright" (as in 1 Chronicles 5:1,2), for it largely constituted birthright blessings in every family. The second part was the Divine-prince blessing. This gave the recipient the privilege of being in the direct line of Christ, which meant Christ would come through his descendants. This part, of course, was unique in Jacob's birthright; for no other family in the world was in the line of Christ.
In Jacob's family, Reuben, the first-born, should have received both of these blessings. However, he forfeited his claim to them by his shameful incest (1 Chronicles 5:1). Therefore, Jacob divided these blessings between Joseph and Judah. Joseph received the double-portion blessing, and Judah received the Divine-prince blessing (Genesis 49:10; 1 Chronicles 5:1,2).
The way in which Jacob divided the birthright blessings is worthy of note. He divided them according to the character of the recipients. The double-portion blessing was one of reward, for it spoke of merit. Joseph appropriately received the double- portion blessing; for he was superior in character and, therefore, merited it. The Divine-prince blessing was one of grace; for, representing Christ, it spoke of mercy. Judah fittingly received the Divine-prince blessing, for he was a great sinner (Genesis 38) and merited nothing. But sinners can receive blessings when they repent. Judah, though a great sinner, did indeed repent of his evil as is seen in his conduct in the latter part of Genesis 38 and again in his intercessory work for Benjamin in Genesis 44. Then, as now, grace brought the great blessing of Christ to those who had repented.
It is interesting to note that when Israel became a divided nation, the two parts were often distinguished by the two birthright recipients. The northern kingdom was often called Ephraim (37 times in Hosea alone) who was the son of Joseph, the recipient of the double-portion part of the birthright. The southern kingdom was frequently called Judah, the name of the recipient of the Divine-prince part of the birthright blessing.
In this second bedside scene, the double-portion blessing is seen in three ways. First, the blessing is seen in the benedictions for Joseph; second, it is seen in the patriarchal adoption of Joseph's boys; and third, it is seen in the bestowal of land. In each of the three ways—the benedictions, the boys, and the bestowal—Jacob demonstrated that he esteemed Joseph highly and would honor him as the superior one in the family.
1. The Benedictions
"He blessed Joseph" (Genesis 48:15). Joseph received two benedictions from his father—one here and one at a later bedside visit—whereas the other sons received only one. He had two sessions with his father in which patriarchal blessings were pronounced. All the other sons had just one session with Jacob. "He blessed them" (Genesis 49:28), including Joseph, during the third bedside scene; but here in Genesis 48 is a record of the extra blessing session for Joseph. Jacob had a double portion to give to Joseph, and so he fittingly took two sessions to bequeath Joseph his blessings.
To see Joseph gain the extra blessing should be an encouragement to every faithful believer. It is not easy to live right, but it will pay in the long run. The Heavenly Father gives His greatest blessings to those who have remained faithful to Him in spite of experiencing great temptations and trials. "Be thou faithful unto death, and I will give thee a crown of life" (Revelation 2:10) is one of God's great promises to the godly. Faithfulness will have persecutions and prisons to experience, but the prize at the end is worth it all. Some Christians lack blessings now and will also lack them in the future, for they have not remained pure and true. The double-portion comes only to those superior in character.
2. The Boys
In this second bedside scene, Joseph's two boys, Manasseh and Ephraim, were adopted by Jacob as far as the inheritance was concerned. They were made equal in inheritance privilege to Jacob's other sons (Genesis 48:5). This meant that Joseph was literally being treated as two sons by Jacob—which again emphasizes the double-portion honor.
History amplifies this blessing. When Israel became a nation, we do not read much of the tribe of Joseph per se; but rather we read of the tribes (plural) of Manasseh and Ephraim, the two sons of Joseph. When Moses selected helpers from each tribe to assist him in numbering the people in the wilderness of Sinai, he selected one each from Ephraim and Manasseh (Numbers 1:10). When the tribes were numbered, the children of Joseph were numbered according to "the tribe of Ephraim" (Numbers 1:32) and "the tribe of Manasseh" (Numbers 1:35). When Moses selected spies from each of the tribes to spy out Canaan, he selected one each from "the tribe of Ephraim" (Joshua, the future leader of Israel [Numbers 13:8]) and "the tribe of Manasseh" (Numbers 13:11). When the Israelites were numbered a second time towards the end of the book of Numbers, the tribe of Joseph was numbered again according to Manasseh (Numbers 26:34) and Ephraim (Numbers 26:37) as it was at the beginning of the book.
Some may be wondering by now how Israel could remain twelve tribes if Joseph was made into two tribes. Simple arithmetic says Israel would have thirteen tribes, if Joseph becomes two tribes instead of one. The answer is found in Joshua 14:4. "For the children of Joseph were two tribes, Manasseh and Ephraim; therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs [pasture lands] for their cattle and for their substance." The tribe of Levi was taken by God to be the priests for all Israel. Thus, if the land was going to be divided into twelve tribes, Israel needed an extra tribe to replace Levi. That extra tribe came about by making Joseph two tribes.
Being considered part of the twelve tribes was a choice blessing for Manasseh and Ephraim. It was a great spiritual blessing which their father Joseph obtained for them. In obtaining a valuable blessing for his boys, Joseph is an example of what parents must do if they want their children to be blessed. Joseph took them to Jacob, a place where they were likely to be blessed. Parents who want their children to be blessed must take them to places where blessings are likely to be obtained. Bible-believing churches, Christian camps, and Christian schools are places where children can obtain valuable blessings. Too many parents, however, take their children primarily to places of worldly entertainment and even to places where evil will engulf and enslave the children. Zoos, museums, Little League, Ferris wheels, and merry-go-rounds may have their place; but they will not provide the child with those valuable spiritual blessings which children need more than anything else. Parents need to be earnest about taking their children to places where they can be blessed by God. Otherwise the children will suffer eternal lack.
In blessing these two boys, Jacob demonstrated great faith. That this blessing was a deed of faith is stated in Hebrews 11:21: "By faith Jacob, when he was a dying, blessed both the sons of Joseph." The character of faith is seen in a number of ways in this blessing. We note six of them.
First, faith is confident of God's Word (Genesis 48:3,4). This is where faith begins. Jacob demonstrated his confidence in the Word when he recited the promises of God to Joseph. Jacob did not question their truthfulness or doubt their fulfillment. The blessing he gave was inspired by and based upon what God had told him. Faith believes God's Word; it does not doubt it. Those who criticize and attack the Bible are not men of faith. Those who love and believe the Word will have confidence in it and thus base their actions, their lives, and their all upon it.
Second, faith is often opposed (Genesis 48:17–19). Jacob, in blessing Manasseh and Ephraim, reversed the blessing from the normal procedure by giving the first blessing to the second son rather than the first son. Joseph opposed that; for "it displeased him" (Genesis 48:17); and he tried to change Jacob's plan of blessing the younger before the older. Where faith is, there will usually be opposition. Those who endeavor to live by faith must not be surprised if their faith guided conclusions and conduct are opposed by others. Two sources of opposition are seen here. One source of opposition to our faith is often the government, that is, human rulers. Joseph, a ruler, illustrates here how governments will sometimes oppose true faith. People in every part of the world today are being opposed by governments because of their faith. In fact, very few governments in the world are sympathetic to Biblical faith. History will not encourage us to look to earthly rulers to encourage and support our faith. Another source of opposition is often our loved ones. No one loved Jacob more than Joseph, yet he opposed Jacob's faith in this incident. We must not be surprised if even our best friends or closest relatives oppose our faith. And nothing so tests our faith as to have our loved ones oppose it. But faith must sooner or later learn to stand alone.
It must be pointed out here that Joseph's opposition to Jacob's faith did not last long. Joseph, himself, was a great man of faith; and his opposition was only a fleeting instant; for he quickly acquiesced to Jacob's action. But in his action, he does illustrate several forms of opposition which faith often experiences, howbeit, much milder than usually experienced.
Third, faith is certain (Genesis 48:19). When Joseph opposed Jacob and told Jacob which was the first-born, Jacob said, "I know it, my son, I know it." This is the language of faith. Faith does not produce uncertainty but makes one certain. The Apostle John uses the word "know" nearly thirty times in his first epistle; and he ends this epistle with a great statement of faith, "we know that the Son of God is come" (1 John 5:20). The Apostle Paul also spoke in terms of certainty when he said, "I know whom I have believed" (2 Timothy 1:12). Uncertainty is often just a bad case of unbelief.
Fourth, faith is not dependent on human sight (Genesis 48:10–14). Jacob did not have good physical eyesight at this time. His "eyes . . . were dim for age, so that he could not see" (v. 10). But his spiritual eyesight was 20/20. Jacob was "guiding his hands wittingly [knowingly]" (v. 14) on the heads of Ephraim and Manasseh. He was able to discern which son was which in the blessing. So it is with faith. It may not be able to see physically, but it can see spiritually. "Faith is the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). The cry of unbelief is "show me then I will believe." But unbelief can be shown time and time again, yet it will not change to belief. Faith believes though it cannot see, and that belief leads to seeing.
Fifth, faith is a blessing to man (Genesis 48:15,20; Hebrews 11:21). Jacob was able to bless his son Joseph and his grandsons, Manasseh and Ephraim because of his faith. You will bless and endow your family the best with faith. You may not have fame or fortune, but that is not essential to being a blessing. Churches can learn from this too. They will bless and benefit society the most by having faith in the Word and declaring this faith. The unbelief of the apostate churches is a curse to mankind. It hurts society and sends folks to hell.
Sixth, faith is not fearful of death (Genesis 48:21). Jacob did not speak of death in terms of terror. He knew where he was going and, therefore, could speak of death without fear. Faith removes fear. The believer is not afraid of death and the future, as unbelievers are; for faith has given knowledge of the believer's future destiny. And that is nothing to fear; rather it is something to look forward to with great anticipation!
3. The Bestowal
At the end of this second bedside scene, Jacob bestowed unto Joseph an extra portion of land, and this bestowal also plainly emphasized the double-portion blessing. "Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow" (Genesis 48:22). When the nation of Israel finally settled in Canaan, the tribes of Manasseh and Ephraim together had more land than any other tribe. This can be easily seen on any Bible map which shows the land divisions according to the various tribes of Israel. Manasseh, unlike any of the other tribes, had land on both sides of the Jordan River. This certainly reflected the double-portion blessing. It meant Joseph was represented on both sides of the Jordan. And if the maps are correct, it appears that the land of Manasseh on the east side of Jordan was the most land any tribe possessed on that side and that the combined land total of Manasseh and Ephraim on the west side of the Jordan was more than any other tribe possessed on that side. So the land allotment for the two sons of Joseph clearly emphasized the double-portion blessing. And, significantly, it was Joshua, a descendent of Joseph from the tribe of Ephraim, who led the Israelites into the land of Canaan and helped to divide the land among the various tribes.
The division of the land during the millennium will also emphasize the double-portion blessing for Joseph. Ezekiel's prophecy says, "Thus saith the Lord God: This shall be the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions" (Ezekiel 47:13).
Joseph had lived faithfully and merited much blessing. Jacob did not miss his opportunity to recognize Joseph's superior character; and when the double-portion blessing was given, it went properly to Joseph. May saints so live that they, too, may be thus blessed.
C. THE PORTRAYAL OF JOSEPH
The third bedside scene is found in Genesis 49. Here Jacob gives the great patriarchal blessings to his twelve sons. We are especially interested in verses 22 through 26 of this chapter, for these verses speak of Joseph. Outside of Judah, the other recipient of the birthright blessings, no other son of Jacob has as much said about him as Joseph in the blessing pronouncements. And what Jacob said of Joseph on that occasion was a miniature portrayal of Joseph's life. Jacob pictures Joseph as a fruitful bough (branch) who is attacked by those who hate him; but he is strong in the Lord, survives the attack, and continues to receive much blessing from God because of his sanctified living. We will look at this portrayal of Joseph in a threefold way: the bough, the battles, and the blessings.
1. The Bough
"Joseph is a fruitful bough . . . by a well, whose branches run over the wall" (Genesis 49:22). This is Jacob's descriptive picture of Joseph's life and character. We will consider the evidence of fruitfulness, the energy for fruitfulness, and the extent of fruitfulness in Joseph's life.
The evidence of fruitfulness. It was not difficult to tell that Joseph was indeed a fruitful bough. If we examine the list of the fruit of the Spirit (love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and temperance), we can find ample illustrations of each in Joseph's life.
Love is seen in Joseph's love for his father, for his ten older brothers, and for his youngest brother Benjamin.
Joy came to Joseph when he was given the coat of many colors from his father, when he was promoted from prison to prime minister, and when he was reunited with his father when Jacob came to Egypt.
Peace so abounded in Joseph that he was able to bless others with peace. He gave peace to Pharaoh (Genesis 41:16), to Egypt when the famine came (Genesis 41:55,56; 47:25), and to his brothers when they were very concerned as to their situation (Genesis 50:15–21).
Long-suffering was exhibited by Joseph in his cooperative attitude as a slave, in his gallant reaction to injustice, and in his faithfulness in service in his extended stay in prison.
Gentleness was shown by Joseph in his compassion for the butler and baker, in his treatment of his brothers, and in the manner in which he governed the people.
Goodness (righteousness) was evidenced in his reporting the truth to his father about his brothers' evil conduct, in his purity when tempted by Potiphar's wife, and in his honesty with Potiphar as a slave (Genesis 39:8).
Faith was confessed by Joseph repeatedly. He confessed it in prison (Genesis 40:8), in the palace (Genesis 41:16), and in his passing (death, Genesis 50:24,25; Hebrews 11:22).
Meekness was evidenced in his "here am I" (Genesis 37:13) submission to his father, in his obedient conduct as a slave and as a prisoner, and in his respectfulness of Pharaoh even though he was number two ruler of the land.
Temperance was much in evidence in his self-control when tempted to immoral conduct, in his control of his emotions before his ten brothers when they first came to Egypt to buy grain, and in his wise and disciplined administration during the years of the famine.
Yes, the evidence of fruitfulness abounded in Joseph's life. Calling him a "fruitful bough" was a very fitting portrayal of Joseph. It described him well. If you were compared to a branch, would it be a fruitful branch like Joseph?
The energy for fruitfulness. Jacob said Joseph was "by a well" (Genesis 49:22). The well was the energy for Joseph's fruitfulness. The well is the key to the survival and productiveness of a tree or vine. They must have water or they will not grow, be fruitful, or even live. Being located "by a well" assures the tree or vine of a vigorous life, capable of bearing much fruit.
Joseph was located by the spiritual well of God and His Word. No wonder he was fruitful! Joseph lived all his life in nearness to God and in continual remembrance of Divine revelation. His persistent consciousness and consideration of God were evidenced no matter where he was. In temptation he said, "How then can I . . . sin against God?" (Genesis 39:9); in prison he said, "Do not interpretations belong to God?" (Genesis 40:8); before Pharaoh he said, "God shall give Pharaoh an answer of peace" (Genesis 41:16); in speaking to his brothers of their evil to him, he said, "God did send me before you to preserve life" (Genesis 45:5), and "God meant it unto good" (Genesis 50:20); and in his last days, he was still speaking of God; for he said, "God will surely visit you, and ye shall carry up my bones from hence" (Genesis 50:25). Joseph always dwelt by the well of God; and so regardless of the circumstances, his energy for fruitfulness was great. Being by the well, Joseph was "like a tree planted by the rivers of water, that [therefore] bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper" (Psalm 1:3).
Spiritually, the saint must do likewise if he is to bear spiritual fruit. He must dwell near the well of the Word—both the Incarnate and the Written Word. The reason for so much unfruitfulness (which is often spelled unfaithfulness) in Christians' lives is that they do not spend much time near the well. Saints are too often like Israel was in Jeremiah's day. God said of Israel then, "My people have committed two evils: they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water" (Jeremiah 2:13). A believer will find no "well" in the world! The well is in God and His Word. One must drink deeply of this well; or his spiritual witness, work, and welfare will wither. "Draw nigh to God, and he will draw nigh to you" (James 4:8) simply says we must live by the well if we want a fruitful Christian experience.
The extent of fruitfulness. The phrase "whose branches run over the wall" (Genesis 49:22) indicates the extent of Joseph's fruitfulness. The picture is that of a vine or tree whose growth is so healthy its branches extend beyond the wall or fence of the field in which it is located. Joseph was like that, for he not only bore fruit at home; but his branches also reached out beyond his home. They reached into Potiphar's home, then the prison, then Pharaoh's palace, and then into much of the world.
Having one's branches "run over the wall" means one is extra fruitful, doing more than expected. It is a picture of dedication and consecration of the finest sort. The parable of the Good Samaritan was a parable of "over the wall" in compassion. The Macedonian saints gave "over the wall," for they gave "beyond their power . . . not as we hoped [expected in their circumstances]" (2 Corinthians 8:3,5). The healing of Naaman (2 Kings 5) was "over the wall" for Elisha; for he was a prophet to Israel, but Naaman was a captain in the army of Syria. The revival in Nineveh was an "over the wall" ministry of Jonah. He was a prophet to the Jews, but Nineveh was one of the main cities of the Gentiles. Healing the daughter of the Syrophenician woman (Matthew 15:21–28) was "over the wall" for Jesus. He was sent to the Jews, but the Syrophenician woman was a Gentile. Some have extended their branches of blessings beyond the walls of time. Their inspiring lives, sermons, and writings have gone "over the wall" of their own time and extended to bless many generations after them. Others have gone "over the wall" in prayer. They pray for more than just "me, my family and no one else"; for their prayers extend "over the wall" to the multitudes around them. Missions are "over the wall" for a church. A church which stays near the Word of God will branch out into all the world. How fitting then that when a church starts other churches, these new churches are sometimes called "branch" churches. They are truly that—branches "over the wall."
The difference between being a blight or being a blessing depends on our location. We must live by the well if we want to do well. No other location will suffice.
2. The Battles
After speaking of Joseph as a bough, Jacob next speaks of Joseph's battles. Jacob said, "The archers have sorely grieved [harassed] him [Joseph], and shot at him, and hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God" (Genesis 49:23,24). We will consider the cause of the battle, the culprits in the battle, the character of the battle, and the conquering in the battle.
The cause of the battle. Why was Joseph attacked? He was attacked because he was fruitful. Insects do not invade a barren tree, but they invade one that is healthy and bears fruit. Robbers aim to rob the rich, not the poor. It is the President, not peasants, who are in the most need of Secret Service protection. And it is the godly who will suffer persecution (2 Timothy 3:12). Therefore, the fruitful and faithful saints will not be left alone by the evil one. They will be hounded by hell, for they are helpers for heaven. It is not surprising to read of Joseph's severe encounters with the enemy right after reading of his great fruitfulness for the Lord. After the blessing comes the battle; after fruitfulness comes the felon and the fight.
The culprits in the battle. Who were Joseph's attackers? Jacob said they were "masters of bows." (This is the meaning of the Hebrew word translated "archers" in Genesis 49:23). Being masters of bows, they were, therefore, skilled and talented rascals. Joseph did not face amateurs in his opposition. His brothers and Potiphar's wife were experts in deviltry; they shot their arrows of evil at Joseph with precision.
The enemy of our soul is no novice. He is subtle, clever, skillful, and a master of evil. But many saints do not view him as such—which explains why there is so much toleration by the saints of such things as television, immodest dress, social drinking, and divorce. And it explains why so many saints are falling by the wayside with their lives wrecked and ruined by sin. We simply cannot defeat evil unless we take a strong stand against it. The enemy of our soul is no pushover; we cannot send our "second string" against him and win! He is a "master of bows," and to overcome him will require our most earnest efforts.
Joseph did not take his enemy lightly. As an example, he dealt with firmness when tempted by Potiphar's wife. He said to her, in no uncertain terms, "How then can I do this great wickedness, and sin against God?" (Genesis 39:9). This is the only way to deal with these evil attackers. Yet when this is advocated by God's preacher, many a squawk is heard from the pew; and the preacher is accused of being extreme and uncompassionate. If you are a preacher who still has some thunder against evil in your sermons, do not let the squawkers temper your talk about transgression. Remember that the evil one is a "master of bows," and you cannot afford to take a temperate stand against the tempter.
The character of the battle. It was a very rough battle. From every quarter Joseph was attacked. He was "sorely grieved [harassed]" and "shot at" and "hated" (Genesis 49:23). That does not leave much room for relief! The enemy was not only clever, but he was thorough. The enemy tried in every possible way and place to ruin Joseph. Joseph was attacked by hatred from his brothers when he lived at home. His brothers "whet [sharpened] their tongue like a sword, and bend their bows to shoot their arrows, even bitter words" (Psalm 64:3) at Joseph. He experienced the attack of harshness from his father over his belief in Divine revelation. He experienced despair and cruelty in the pit. He was attacked by impurity in Potiphar's house. Potiphar's wife was like those who "shoot in secret at the perfect . . . laying snares privily [secretly]" (Psalm 64:4,5). He had to face the attack of disappointment, discomfort, and great discouragement in prison. He would have to fight off the attack of pride when elevated to high office in Egypt. He would have to deal with the attack of vengeance in the reunion with his brothers. He experienced nearly every conceivable attack; and like the beleaguered boxer who was asked where he was hit, he could reply, "Everywhere."
The attack of evil is just as thorough today. The battle rages on every front. "The lust of the flesh, and the lust of the eyes, and the pride of life" (1 John 2:16) indicate this. Therefore, the saint must not leave unguarded any part of his life. The tempter is watchful; and the saint had better be, too. A thorough attack can only be defeated by a thorough defense.
The conquering in the battle. Though he was viciously and thoroughly attacked in battle, Joseph was not overcome. "But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God" (Genesis 49:24). Joseph was the victor and not a victim, because he was prepared. Joseph was prepared punctually, personally, powerfully, persistently, and properly.
First, Joseph was prepared punctually; for he had a bow when the enemy attacked. He was not unarmed for battle. Today we prepare in advance for everything imaginable in the physical and material area of life, but we are often very delinquent in spiritual preparation. Jesus said to His disciples, "Watch ye and pray, lest ye enter into temptation" (Mark 14:38). Paul said, "Put on the whole armor of God, that ye may be able to stand against the wiles of the devil" (Ephesians 6:11). Let believers be punctual about getting into the Word and in spending time in prayer, if they want to be armed for battle when it comes.
Second, Joseph was prepared personally; for it was "his" bow. Our faith needs to be personal—not our parent's faith or our church's faith or our pastor's faith. If it is not ours, we will go unarmed into battle.
Third, Joseph was prepared powerfully; for he was prepared "in strength." He had convictions, not just opinions. His resolves were vigorous; as is seen in how firmly he refused the temptation of Potiphar's wife. He was dogmatic about right and wrong.
Fourth, Joseph was prepared persistently; for his bow "abode." He was always ready. Not one trial caught him unprepared. He was not just a Sunday saint but was a saint all week through.
Fifth, Joseph was prepared properly; for he was "made strong by . . . God." He was made strong where it counted the most—in spiritual things. We may be strong physically, positionally, and materially; but if we are not strong spiritually, we are in trouble. We need spiritual strengthening otherwise all other strengths will be worthless when the enemy assaults us. Joseph was properly and adequately prepared for the battle because he lived by the well, by God and His Word. A tree or vine located by a well will have its roots deep in the ground; and, therefore, will not be uprooted by storms. Saints who continuously live near the Lord and daily draw from the well of the Word will not be toppled by every temptation. They will be given Divine strength to stand true. The key to winning the war against wickedness is to live by the well.
3. The Blessings
The overcomer receives the blessing. Joseph was mightily blessed because he mightily overcame the enemy. Genesis 49:25 and 26 tell us the size of Joseph's blessings from the Lord and also the stipulation for receiving such great blessings.
The size of the blessings. Joseph was blessed with "blessings of heaven above . . . of the deep . . . of the breasts . . . of the womb . . . of thy father . . . unto the utmost bound of the everlasting hills." These are blessings of the greatest dimensions indeed! Joseph was richly blessed of God, for God is a debtor to no man. If you live like Joseph did, God will pour out blessings upon you in an abundant manner. Superior living will bring superior blessings.
The stipulation for obtaining the blessings. Separation was the stipulation for obtaining the blessings, for the blessings "shall be on . . . him that was separate from his brethren" (Genesis 49:26). Separation is often unpopular, and it can also be unpleasant at times.
Separation is certainly unpopular in our day. It is seldom preached from pulpits today. Worldliness is "in" and so separation sermons are "out." But separation is still the way of blessing, as Joseph's life proves. He was separate from his brothers in interests, loyalties, deportment, and convictions; and it paid handsome dividends. The Christian who wants God's blessing in his life will have to practice separation, too. He will have to separate from many places, people, practices, and philosophies in morals, marriage, business, religion, and every other area to obtain choice blessings.
Separation can also be unpleasant. Joseph was separated from "his brethren," which shows how painful separation can be at times. We may have to separate from favorite friends and pet pleasures to keep ourselves clean. It will not be a pleasant experience, but separation is necessary for blessing. Do not let a little pain keep you from purity and from paying the full price for spiritual prosperity.
Joseph was truly a superior person. He was superior in fruitfulness; he was superior in overcoming his enemies; and he was superior in the quality and quantity of blessings he received. Joseph was superior because he lived by the well. He put holiness before happiness, purity before pleasure, and God before man.
Joseph the SaintGenesis 50
The last chapter of Genesis covers the last half of Joseph's life. To be exact, it covers 54 of the 110 years Joseph lived.
Three important events are recorded in Genesis 50:
first, the passing of Joseph's beloved father Jacob (vv. 1-4);
second, the pardon of Joseph's felons—his ten older brothers (vv.15-21); and
third, the profession of Joseph's faith which he made at the time of his death (vv. 22-26). These three events demonstrated in a very pronounced way the saintliness of Joseph's character—a saintliness we have seen all through his life. Joseph lived as a saint no matter what his situation.
It really commends Joseph that even the last events of his life still show in a most prominent way his saintly character. It is said of Dr. Harry Ironside that he used to pray to finish well. It is a worthy prayer. So many start out well, but they do not finish well. It spoils the story when that happens. But the life of Joseph is a wonderful story, for it finishes so well.
A. THE PASSING OF JOSEPH'S FATHER
After Jacob gave the patriarchal blessings to his twelve sons, he "gathered up his feet. . . . and yielded up the ghost" (Genesis 49:33). The Scripture records that then "Joseph fell upon his father's face, and wept upon him, and kissed him" (Genesis 50:1). "It is beautiful to see the exalted Governor of Egypt thus bewailing the loss of his shepherd father. His grief shows that worldly greatness and splendour had not impaired the noble simplicity and tenderness of his humanity" (Thomas Kirk). As we noted in the last chapter, Joseph was the superior son of all the sons of Jacob; and when Jacob died, Joseph's affections for Jacob were again demonstrated as superior to that of his brothers, especially his ten older brothers. Joseph's love and loyalty exceeded by leaps and bounds the love and loyalty his ten older brothers had for Jacob. Had they had this affection and respect for Jacob, they would never have mistreated Joseph as they did. The relationship of the son to the father greatly affects the relationship of the sons to each other. Thus the ugliness with which some believers treat one another gives away the fact that they have a very poor relationship with the Heavenly Father.
There are two things about Jacob's passing which especially emphasize Joseph's saintly character.
First, when we measure Jacob's years in relationship to Joseph, we discover that Joseph did for Jacob in Jacob's later years what Jacob had done for Joseph in Joseph's early years.
Second, when we consider the memorials given to Jacob when he died, we learn how they were all related to the saintly way Joseph had lived his life.
1. The Measuring of Jacob's Years
Jacob died when he was 147 years old (Genesis 47:28). He went to Egypt when he was 130 (Genesis 47:9); thus he lived in Egypt for 17 years. That he lived in Egypt for 17 years is most significant, for it means Jacob had two 17-year periods with Joseph. These two 17-year periods have some remarkable similarities which emphasize reciprocation. They display Joseph's saintly character in that he lovingly and faithfully reciprocated in the second 17 years what his father Jacob had done for him in the first 17 years. We note four significant similarities of these two periods. They have to do with joy, provision, honor, and mourning.
First, joy. Each of these 17-year periods began with great joy. The first 17 years began, of course, with the birth of Joseph (Genesis 30:22–24); and what joy that produced. Rachel, Joseph's mother and Jacob's favorite wife, had been barren for many years, ever since marriage. But Joseph's birth ended the barrenness and the sorrow and reproach that went with it and brought great rejoicing in its place. The second 17-year period began when Joseph and Jacob were reunited after many years of sorrowful separation (Genesis 46:29,30). This reunion turned great heartache into great happiness. The delight which Jacob and Joseph experienced at the commencement of the second 17-year period had to be extremely great.
The reciprocation in this similarity is that in the first 17 years Jacob, being the father of Joseph, was responsible for bringing Joseph into the world which made joyous fellowship together possible. In the second 17 years, Joseph, by his orders, was responsible for bringing Jacob into Egypt so they could have joyous fellowship together.
Second, provision. Each of these 17-year periods had one providing for another who, because of his age, could not provide adequately for himself. During the first 17 years, Jacob provided for Joseph who, because of his age (he was too young), could not provide for himself. During the second 17 years, Joseph reciprocated by providing for Jacob who, because of his age (he was too old), could not provide for himself.
Third, honor. Each of these 17-year periods had one giving special honor to another whom he greatly loved. In the first 17 years, Jacob gave Joseph, whom he greatly loved, the coat of many colors which put great honor upon Joseph. In the second 17 years, Joseph reciprocated and gave Jacob, whom he greatly loved, the great honor of having an audience with the king of Egypt. Later, in focusing on Jacob's funeral, we will note more on the honors which came to Jacob because of Joseph. Here we simply noted a special honor each gave the other which reflected reciprocation.
Fourth, mourning. Each of these 17-year periods ended in mourning. The first 17 years ended when Joseph was sold into slavery by his ten older brothers. The brothers, to cover up their evil deed, led Jacob to believe Joseph had been killed by some wild beast. This caused Jacob to go into great mourning for Joseph, and he mourned for Joseph "many days" (Genesis 37:34). The second 17 years ended when Jacob died. And as Jacob had mourned many days for Joseph at the end of the first 17-year period, so Joseph mourned many days for Jacob at the end of the second 17-year period (Genesis 50:1–3). Later, we will note more about the mourning for Jacob. Here we simply point out the reciprocation factor in it.
These saintly deeds of Joseph, in reciprocating his father's love, care, and honor, are the opposite of the gross selfishness which is so evident today. Our society seems mostly to be all take but little give. Few hands seem to be extended in giving, but most hands are extended in getting. Many folk have not learned it is "more blessed to give than to receive" (Acts 20:35). The philosophy many embrace so tenaciously is "the world owes me a living." They want their Jacobs (relatives, parents, friends) to give them love, care, and honor; but when it comes to their turn to do the same for their Jacobs, they turn away in near total disinterest.
This attitude is reflected in our dealings with God, too. Many folk seem to think the blessings of God are a one-way street and that God is duty bound to continue to bless them again and again regardless of how they reciprocate in gratitude and service. When troubles come, they complain and blame God and wonder how He can treat them so roughly. It never seems to cross their minds that maybe God is trying to show them He would like some reciprocation in love and honor! Joseph demonstrated the right attitude about reciprocation. Jacob gave generously to Joseph; and when Joseph had opportunity, he reciprocated and just as generously. This is gratitude. It is sensible, it is character, and it is a mark of a true saint.
2. The Memorials at Jacob's Death
Jacob was greatly honored in his death. We note the extent of his honors and the explanation for all his honors.
The extent of his honors. Jacob's honors were threefold. He was honored in the money spent for the funeral, the mourning of society, and the multitude at his burial.
First, money. Joseph's position gave him the power and the possessions to provide Jacob with an elaborate and honorable funeral, and he did just that. Joseph would spare no cost to make Jacob's funeral as nice as possible. This does not mean we have to spend a fortune on funerals. To the contrary, some often spend too much. But Joseph spent in accordance with his position, and this gave Jacob much honor.
Second, mourning. The Egyptians honored Jacob, too, They did it by mourning for him for seventy days (v. 3). Diodorus Siculus, the historian who lived about the time of Julius Caesar, said that the Egyptians mourned seventy-two days for their kings. So Jacob was given great honor; for they mourned only two days less for him than they did for their own kings!
Third, multitude. When the official mourning period was completed, Joseph had the body of Jacob taken to Canaan for burial as Jacob had requested. The retinue which followed Joseph to Canaan to mourn for Jacob at his burial also provided great honor for Jacob. The retinue was "a very great company" (v. 9). It included "servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father's house . . . chariots and horsemen" (vv. 7-9). This multitude must have been some sight to behold as they traveled to Canaan to honor Jacob at his burial. The Canaanites were so impressed by it that they named a field in honor of the occasion. "When the inhabitants of the land, the Canaanites, saw the mourning . . . they said, This is a grievous mourning to the Egyptians: wherefore the name of it [the field where the mourning of the great crowd of people occurred] was called Abel-mizraim [which means 'mourning of the Egyptians']" (v. 11). The larger the crowd at the funeral, the greater the honor for the one who has died. So it was with Jacob.
The explanation for his honors. Jacob truly went out in a blaze of glory. And the reason for so much of this honor at his death was because of Joseph. Joseph's saintly character brought great honor to his father. Joseph made sure due honor was given Jacob in his passing, and the Egyptians made sure Jacob was greatly honored because of their respect for Joseph.
What a good lesson we have here concerning the behavior of God's children and how it reflects on the honor given God the Father. The child of God ought to live in such a way that others will honor the Heavenly Father. The Egyptians honored Jacob because of the way Joseph had lived. Joseph's saintly conduct down through the years, even when he was despised, ultimately caused others to want to glorify his father. The conduct of God's children should likewise lead others to exalt their Heavenly Father. When God's children sin, however, they will not bring honor to God nor cause others to want to honor God. The ten older brothers, who lived such unsavory lives, certainly did not honor Jacob by their lives. They brought him anxiety, grief, discouragement, and frustration, but not honor. When David's conduct was bad, he did not honor God either. When he sinned in regards to Bathsheba and Uriah, the prophet Nathan said to him, "By this deed thou hast given great occasion to the enemies of the Lord to blaspheme" (2 Samuel 12:14). How do we live? Does it result in the name of God being blessed or in being blasphemed? If you want to honor the Heavenly Father, you will have to live saintly as did Joseph. The backsliden, delinquent child of God is a disgrace to God, not an honor.
B. THE PARDON OF JOSEPH'S FELONS
Jacob's passing brought great panic to Joseph's ten older brothers. With Jacob dead, they feared Joseph would "requite us all the evil which we did unto him" (v. 15). They thought this even though Joseph had pardoned them years earlier and had demonstrated the genuineness and permanency of his forgiveness over the years by his affectionate care for them. In this second event of Genesis 50, we will consider the misery of sinners, the mistrust by sinners, and the mercy for sinners.
1. The Misery of Sinners
It had been nearly forty years since the brothers had so evilly mistreated Joseph. Yet, they were still in misery because of their evil deed. The memory of it continually haunted them and caused them to fear Joseph needlessly. Sin is a terrible taskmaster. A person may experience some pleasure and profit from an evil deed, but he will soon discover the pleasure is not lasting and the profit is not large. The brothers had evil pleasure in selling Joseph, but soon the pleasure turned to pain, and the misery of the memory produced much grief. The brothers also made a profit in selling Joseph—twenty pieces of silver to be exact. But the profit was quickly dissipated by the defilement of the deal, and they were soon bankrupt of joy.
These revealing truths about sin should be reviewed often; so when one is tempted to sin for either pleasure or profit or both, he will not be deceived to defilement and to years of despair. Sin is advertised so cleverly, and this deceives many many as a result. But we need to realize that the advertising of sin is a bold, belligerent lie. A look at the misery experienced by Joseph's brothers, because of their evil deed to Joseph, will help one to discern the deception of the enticements of iniquity and to put the proper perspective on the pleasures and profits of sin.
2. The Mistrust by Sinners
Though it had been seventeen years since Joseph had forgiven them, and though in those seventeen years Joseph had lovingly and faithfully cared for them, the ten older brothers still feared retaliation from Joseph for their crime. They simply did not fully trust Joseph. That was a terrible thing. But it was not a reflection on Joseph; rather it was a result of the nature of sin and the nature of the brothers.
The nature of sin. Sin does not create trust in others. Sin has a built-in retaliation factor. The nature of sin is to produce a fear of retaliation, a fear of judgment. We call it guilt. It is a fear that retribution is due for the sinful deed. The brothers feared judgment for sin; and sooner or later, all will feel this fear about their sin. Every mocker, every brash sinful soul, and every macho transgressor, though they look so bold and unconcerned about their sin, will sooner or later be attacked by this fear. Matthew Poole says, "Guilt doth so awaken fear, that it makes a man never to think himself secure." And Matthew Henry says, "A guilty conscience exposes men to continual frights, even where no fear is [such as in this case], and makes them suspicious of everybody." Some criminals have said their evil so haunts them that they are always looking over their shoulder in fear they are being followed by the law. They do not trust any situation or person. In an article in Reader's Digest, a convicted lock picker said he never trusted any locked doors. Such a distrust only expresses the fear of retaliation. He had picked the locks of others and was, therefore, always fearful others would pick the locks on his doors. Cain, the first murderer, also felt this fear of revenge and expressed it to God when he said, "It shall come to pass, that every one that findeth me shall slay me" (Genesis 4:14).
The nature of the brothers. Another reason why the brothers distrusted Joseph and feared revenge from him was that they were that way themselves. Maclaren said of the brothers, "Their fear that Jacob's death would be followed by an outbreak of long-smothered revenge betrayed but too clearly their own base natures. They thought him like themselves, and they knew themselves capable of nursing wrath to keep it warm through long years of apparent kindliness. They had no room in their hearts for frank, full forgiveness. So they had lived on through numberless signs of their brother's love and care, and still kept the old dread." Joseph's ten older brothers foolishly judged Joseph by their own hearts.
But Joseph was not filled with vengeance. He would "recompense to no man evil for evil" (Romans 12:17). He did not hold a grudge. Once he had forgiven a trespass, he did not bring it up again to harass the forgiven.
So often believers are not like this. They plot retaliation for every little wrong done to them. Even if they do forgive outwardly, they do not forget inwardly. Then when the opportunity arises, they toss the transgression back at the transgressor rather vindictively. This is not saintly conduct! Saints are told to "avenge not" themselves (Romans 12:19). Rather, they are to forgive "one another, even as God for Christ's sake hath forgiven you" (Ephesians 4:32). This does not mean we should eliminate proper punishment for crime, but it means we should eliminate all personal vindictive conduct. Punishment for crime is plainly commanded in the Scriptures, but personal retaliation for wrong is also plainly forbidden.
3. The Mercy for Sinners
The ten older brothers, in their fear, sent a messenger to Joseph to convey to him a message they said came from Jacob. The message was, "Thy father did command before he died, saying . . . Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil" (vv. 16-17). It is very difficult to believe Jacob actually said that. Jacob could see clearly Joseph's forgiving attitude towards his brothers during those 17 years Jacob lived in Egypt. Furthermore, he trusted Joseph above all the rest; and if he was going to make any request for forgiveness, he would have made it to Joseph personally. It makes no sense at all for him to command the ten older brothers to tell Joseph his father wanted him to forgive the brothers. The history of the brothers' dishonesty betrays them and makes their message appear more of a forgery than anything else. But whether it was a forgery (which we believe it was) or not, the message was given to Joseph.
When Joseph heard this message from his older brothers, his reaction was so saintly—"Joseph wept" (v. 17). Theodore Epp said, "Joseph wept because his brothers refused to believe him. It was heartbreaking for him to realize that his brothers had so little faith in him." Thomas Whitelaw said Joseph wept because he was "pained that they should for a single moment have entertained such suspicions against his love." We believe another reason he wept was that he was very hurt to see his brothers in such an unhappy state of mind. Joseph wanted to provide for them, take care of them, and bless them. But here they are fearful, trembling, and anything but happy. As a parent weeps when a child suffers, so Joseph, in great saintly compassion for his brothers, also wept.
But Joseph did more than just weep. He immediately gave his brothers the strongest assurances possible of their forgiveness. He told them to "fear not" (v. 19); and he reiterated his promise to nourish them and care for them and "he comforted them, and spake kindly unto them" (v. 21). What a saint! Not a trace of any vengeance or bitterness whatsoever. Humanly, such an attitude seems incredible. But when the Spirit of God lives within a person, such an attitude can be and should be exhibited to the glory of God.
Joseph had freely forgiven his felons of their foulness; but they, like many in every age, seemed unable to believe or accept the greatness of grace. They felt they were such bad men that surely Joseph would sooner or later get even with them. But Joseph had forgiven them in grace, and grace is sufficient to keep the repenter from retribution!
The action of Joseph certainly pictures well the glorious truth of grace which the gospel so ardently proclaims. Grace forgives the foulest of sinners, and grace will forever keep him from judgment. Yet many people simply cannot seem to believe either of these truths about grace. Grace is ever questioned as to whom it will forgive and for how long it will forgive. Let us look at this a bit more in detail.
Whom grace will forgive. Some people feel they have sinned too greatly to be saved. They feel God must sooner or later requite them for their evil. But the Bible plainly tells us grace can forgive the vilest sinner (Hebrews 7:25). God's forgiveness has nothing to do with the size of the sinner's mischief but with the size of the Savior's mercy. The brothers' mistake was to judge Joseph's forgiveness by their guile, not by his grace. Sinners often do the same with God. But the good news of the gospel is that Christ offers pardon to every repentant sinner regardless of his sin; and this pardon is totally of grace, not of merit (Romans 3:24; Ephesians 2:8,9).
How long grace will forgive. To some, grace is wonderful, but it is not lasting. They feel grace cannot keep them saved. When memories of their dastardly deeds haunt them, they fear the loss of forgiveness and anticipate Divine wrath at any moment. These people need to be reminded that their forgiveness was based on God's grace, not on their goodness (Ephesians 2:8). One is not forgiven because he is good; for if he were good, he would not need forgiveness. Grace saved him, and grace will keep him saved—otherwise it is not grace at all (Romans 11:6). Joseph did not say, "If you continue to be good; I will care for you." No, he gave them an unconditional promise (v. 21); and that is what comforts! For every repentant sinner who, like Joseph's older brothers, still fears retaliation in spite of the grace he received, the gospel and Joseph both say, "Fear not" (v. 19; Romans 8:15; 2 Timothy 1:7). Grace protects pardoned ones from punishment—and it protects permanently! The security of the believer is based on the grace of God, not on the goodness of man.
What a commendation for Joseph that his life should so reflect the grace of God. Here is a mark of a true saint indeed! Saints have been saved by grace; and their conduct should be sanctified by grace, too.
C. THE PROFESSION OF JOSEPH'S FAITH
The last days of Joseph are recorded in the last few verses of Genesis. Though these verses are few in number, they are most significant in their message; for they record a great profession of faith made by Joseph. It was a profession of faith which underscored the fact that Joseph was truly a saint. Being a saint is inseparable from faith. The two go hand in hand. If you are a saint, you will have faith in God and His Word. If you have faith in God and His Word, you will be a saint.
We marvel that Joseph had such great faith, for he had such few advantages spiritually compared to what we have today. Joseph did not have a Bible like we do; thus, he did not have as full a revelation as man enjoys today. But he still made a great profession of faith anyway. Joseph only had a few revelations of God, and they came from Jacob and from Joseph's own dreams. Joseph used these to the fullest, however, and as a result developed great faith. Unlike Joseph, people in our day are poor stewards of their great spiritual privileges. Therefore, the judgment which will come upon mankind today will be great; for man has had so much light in which to walk but has ignored it.
In looking at Joseph's profession of faith, we will consider the merits of his profession, the mandate it gave, and the mention of it in the New Testament.
1. The Merits of His Profession of Faith
"Joseph said unto his brethren, I die; and God will surely visit you, and bring you out of this land unto the land which he sware to give to Abraham, to Isaac, and to Jacob . . . God will surely visit you, and ye shall carry up my bones from hence" (vv. 24-25). This splendid profession of faith has some excellent attributes. It was public, persuasive, pious, and patient.
His profession of faith was public. Joseph was not a secret disciple like the Joseph of the New Testament who buried Jesus. He did not conceal his faith but made it public. He was not ashamed to speak openly of his faith to others. He spoke of it at home when a youth, he spoke of it in Potiphar's house, he spoke of it in prison, and he spoke of it in the palace. He spoke openly of his faith when he was in lowly situations, and he continued to own up to his faith when he was promoted to high positions. He spoke of his faith in bad times as well as in good times.
Faith ought to show and be declared. But it is popular today to tell others that our faith is a "personal matter," and that we do not talk about it publicly. Politicians, including some of our recent presidents (such as George Bush), have spoken this way. They want you to believe they have faith; but because they are ashamed to own up to it in all circles, they cover up their cowardice by saying it is a "personal matter" and not something they talk about. That is a bunch of nonsense and only discloses their lack of faith! Faith not professed is faith not possessed! We are to declare our faith. "Go ye into all the world, and preach the gospel" (Mark 16:15) plainly tells us that faith is to be made known, not concealed. Those who want to keep their faith a private matter need to ponder the words of our Lord Who said, "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven" (Matthew 10:32,33). We are to live in such a way that people will know, without question, where we stand regarding Jesus Christ, God, and His Word.
His profession of faith was persuasive. Joseph was dogmatic in what he professed. Twice he said, "God will surely visit you" (vv. 24-25). "Will surely" indicates he was positive and dogmatic about his conviction. He did not say "perhaps" God will visit you but "surely" God will visit you. Joseph did not mince his words or mumble about what he said and meant. He was persuaded of what he believed—and said so.
Dogmatism about faith in God and His Word is often attacked today. The apostates tell us we cannot be sure and, therefore, should never act sure about spiritual things. If we do, they say we are arrogant and have an holier-than-thou attitude. Because they do not know, they say we cannot know. Such talk is, as a famous southern preacher would say, "Hogwash"; and it sends a lot of folk to hell. We notice, however, that those who pooh-pooh dogmatism in theology do not act that way in other areas of their lives. They want a doctor, as an example, to be dogmatic; especially when he is operating on them. They want their mechanics to be dogmatic when replacing faulty parts in their automobiles. And they certainly want the banker to be dogmatic about his bookkeeping! The devil does not care how dogmatic a person is about doctors or mechanics or bankers as long as he does not get dogmatic about going to heaven.
We could use more persuasive attitudes and speech in our fundamental, Bible-believing churches today. Many Sunday School classes and preaching services are led by those who teach the Word of God with tongue-in-cheek. They are like the scribes in Jesus' day who did not teach with authority (Matthew 7:29). They preface most of their statements with "perhaps" or "possibly" or "maybe." Nothing ever seems very certain as far as they are concerned in regard to the meaning of the Bible or the clarity of convictions. Their lessons are "possibly this" or "perhaps that" or "maybe something else." But away with such preachers and teachers! Give us men like Joseph, who said, "God will surely"; and like Martin Luther, who said, "Here I stand; I can do no other"; and like the Apostle Paul, who said, "I know whom I have believed, and am persuaded" (2 Timothy 1:12). These men knew what they believed, and they dogmatically declared their faith.
Such preaching and teaching is offensive to the flesh. But God never commissioned anyone to pacify the flesh but rather to crucify the flesh (Galatians 5:24) and proclaim the faith. If we want to learn anything about the faith, we must listen to men who are persuaded about the faith. The only way to declare faith is dogmatically. Without dogmatism in our declaration, we will not have teeth in our testimony!
His profession of faith was pious. When Joseph declared his faith, he spoke highly of God. True faith always does. Joseph said, "God will surely visit you, and bring you out of this land unto the land which he sware to give to Abraham, to Isaac, and to Jacob" (v. 24). This statement was a great testimony to the faithfulness of God. It declared that what God had said He was going to do, He would indeed do. To declare that fact about God greatly honors God. If you want to honor someone in a great way just tell others that that person is a man of his word. Thus, if you will honor God, you will have to honor His Word. It is impossible to honor God without honoring His Word. Faith believes the Word of God; and, thus, it honors God. The unbeliever dishonors God when he says we cannot believe the Bible—God's Word. He is saying we cannot rely on what God says. What blasphemy!
True faith honors God. This being so, it is apparent that our day has very little faith; for there is very little honor for God seen in our society. In fact, people are so loath to honor God and His Word that our nation, as well as others, has made it illegal to honor God in some places. How sick! But this happens when men do not believe the Word of God.
His profession of faith was patient. Faith is patient in waiting on God. Joseph told his brethren they were to take his bones—not his body—to Canaan (v.25). This meant the visitation of God to take the Israelites back to Canaan was some years away yet. But this did not discourage Joseph's faith. He still trusted God and would wait for Him.
Believers today need to emulate Joseph's patience in faith. Some will not obey God in demonstration of faith, for God does not do for them right now what they want Him to do. If God does not heal immediately in answer to prayer, some forsake God. They have no patience in their faith. Others make specific requests of God; and then because God does not answer their prayer in the next twenty-four hours, they accuse God of reneging on His promises. Such folk need to remember Joseph spoke of his bones, not his body. He would stay by God no matter how long he must wait. He knew God's time was best, and his faith would wait patiently on God.
2. The Mandate of His Profession of Faith
Joseph's profession of faith gave a mandate to his brothers. He "gave commandment concerning his bones" (Hebrews 11:22). He commanded them to "carry up my bones from here [when they left Egypt to go to Canaan]" (v. 25). We will note the character of the mandate and the compliance to the mandate.
The character of the mandate. This order was instructive, encouraging, and corrective.
First, the mandate was instructive. The order instructs us that faith is to be translated into action. It says faith will affect the way we live. Indeed, what we believe determines how we behave whether we realize it or not. Joseph made a profession of faith about the future, and the fidelity of his faith was proven in the command he gave to his brothers. Some folks talk about their faith in God, but we never see it demonstrated in their conduct. Many people will subscribe to a doctrinal statement on paper, but they will not subscribe to it in their performance. Joseph not only expressed his faith by his lips, but he also expressed it by his life. Let us be careful to do the same.
Second, the mandate was encouraging. To the tried Israelite in Egypt, Joseph's "coffin" (v. 26, a mummy case) would give great encouragement when the pain of persecution persisted. Joseph's bones declared that God was going to deliver His persecuted people from Egypt. His bones insisted relief was coming. When things got rough, the Israelites would find comfort in walking by the coffin and remembering it was a testimony of future deliverance. The bones of Joseph were not only a monument to Joseph's faith, but they were also a message to Joseph's fellows to encourage them on to increased faith in God. The bones gave hope; they gave encouragement. This is the work of faith. But the work of unbelief takes away hope; it discourages; it offers nothing to bring true comfort to one's heart. Joseph, to the very end, was a great encouragement and comfort to his people because of his faith. What are you to those around you? What you are tells us plenty about the character of your faith.
Third, the mandate was corrective. These bones would be an exhortation, a rebuke to those who were tempted to settle down in Egypt. The bones would exhort them to set their affections on better things than the leeks, onions, and garlic of Egypt (Numbers 11:5). Joseph had prospered in Egypt; he had position, possessions, popularity, prestige, and power; but he did not set his heart on them. He had his heart on better things, namely, the promises of God. Thomas Kirk said, "Though outwardly an Egyptian grandee [a man of elevated position], he was inwardly an Israelite indeed. His heart was in Canaan not Egypt." This is where the affections of faith will be. Faith says we are only passing through this world as strangers and pilgrims, and God has a better place for us in which faith is much more interested. This was the testimony of Abraham and others recorded in the book of Hebrews. "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city" (Hebrews 11:13–16). Where our affections are will disclose the character of our faith.
The compliance to the mandate. Joseph's orders were faithfully carried out when Israel left Egypt many years after Joseph died. The Scripture says, "Moses took the bones of Joseph with him" (Exodus 13:19). When the Israelites arrived in Canaan, "the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem" (Joshua 24:32).
So the influence of Joseph's faith continued down through the years of Israel's history after he died. And what a great influence it was. It lifted Israel's eyes up to God in faith and produced many deeds amongst them which honored God's words. Faith ever does this. Its influence never ceases, and it is always for the good of mankind. But unbelief is a different story. Generation after generation will be blessed by the faith of their predecessors, but generation after generation will also be cursed by the unbelief of those who have gone before them. Look at the great blessing such men of faith as John Huss, Martin Luther, Matthew Henry, Charles Spurgeon, Dwight Moody, and others have been and still are to mankind. Their ministries of faith have blessed and will continue to bless men in every generation and on through eternity. On the other hand, look at the curse such men of unbelief as Hitler, Lenin, Stalin, Mussolini, and Tojo have been and continue to be to mankind. What destruction of lives and property these men brought upon the world. And the curse will be felt in countless lives for all eternity, too. What a sobering challenge all of this is to our own lives. What sort of influence will we have upon the generations that follow us? If we walk by faith, it will be a good influence; but if we walk in unbelief, our lives will only curse succeeding generations.
3. The Mention of His Profession of Faith
This profession of Joseph's faith, which occupies only a few verses at the end of Genesis, is mentioned in Hebrews 11, the great faith chapter of the New Testament. In that chapter we read, "By faith Joseph, when he died, made mention of the departing of the children of Israel, and gave commandment concerning his bones" (Hebrews 11:22). It is interesting that of all the great deeds Joseph did, this one is singled out for mention in this great chapter on faith. Does this mean then that this was the only great deed Joseph ever did in the eyes of God? No, Scripture will not support that conclusion at all. Others mentioned in the great faith chapter of Hebrews also did many great deeds of faith which are not mentioned in the chapter. The exclusion of these other deeds of faith does not diminish their value. The Holy Spirit simply directed in the selection of deeds, as Arthur W. Pink states, "To encourage the fearful and wavering . . . by bringing before them striking examples of the efficacy and sufficiency of faith to carry its favoured possessor safely through every difficulty, and ultimately conduct him into the promised inheritance."
These deeds, recorded in Hebrews 11, also tell us something about how God judges the performance of man. Nothing so delights God as faith in Him. In fact, "without faith it is impossible to please him" (Hebrews 11:6). Note this verse says it is impossible—not just difficult—to please God without faith. The thing about Joseph which so pleased God was that Joseph believed God. And this profession of faith at the end of Joseph's life indicates how enduring his faith was. It survived every trial, every difficulty, and every test. He lived his faith right to the very end. What a great saint! How greatly he pleased God.
We may do many deeds in this life which men will applaud, such as, accumulate wealth, hit home runs, gain high public office, etc. But if we want applause from God, we must walk by faith in God. It makes no difference with God how much the world applauds. What God is interested in is our faith in Him. The world will seldom applaud this faith, but all eternity will. Faith will receive great attention in glory. Faith is a hallmark of a true saint.
Joseph was truly a saint, and his conduct revealed it in many ways. These last narratives in Genesis continue to emphasize the saintliness of Joseph. Regardless of his position, age, or situation, he was first and foremost a saint in thought, word, and deed. If we want to know how a saint should act in various situations, we can study the life of Joseph. His life is an exhibition of excellence in the matter of saintly conduct.
Joseph was 110 (v. 26) when he died (interestingly, Joshua, a descendent of Joseph through Ephraim, was also 110 when he died [Joshua 24:29]). Joseph's death did not end his influence, however. It can be said of Joseph, as it was of Abel, "he being dead yet speaketh" (Hebrews 11:4). And what a saintly message he speaks to us. It is a message which greatly exalts character-and, therefore, a message which needs to be given more attention today, to say the least.
Joseph the SaviorGenesis 37––50
The main theme of the Written Word is the Incarnate Word. Many do not realize this great truth and, as a result, do not understand much of the Scriptures. They are like the two disciples on the road to Emmaus who needed to be shown "beginning at Moses [Pentateuch] . . . the things concerning himself [Christ]" (Luke 24:27). From Genesis to Revelation "in the volume of the book it is written of me [Christ]" (Hebrews 10:7). The foreshadows of Christ are observed in the historical books (Genesis through Esther); the feelings of Christ are expressed in the poetical books (Job through Song of Solomon); the foretellings of Christ are given in the prophetic books (Isaiah through Malachi); the facts of Christ are recorded in the four Gospels (Matthew through John); the followers of Christ are seen in Acts; the fruits of Christ are written in the Epistles (Romans through Jude); and the future of Christ is found in Revelation. What a tremendous theme! Can anyone think of a better motif for the Scripture than the message of the Savior?
This study is particularly concerned with the many ways in which Joseph is a type of Jesus Christ. Many people and things in the Scripture give a picture of our Lord, but none are quite so rich in revealing the Savior as Joseph. This is what makes his life so very valuable. He, who was the savior of many (Genesis 47:25), frequently and forcefully typifies The Savior, Jesus Christ.
This chapter lists 101 ways in which Joseph is a type of Jesus. However, this is certainly not an exhaustive study of the ways Joseph pictures Him. The reader is urged to continue studying the life of Joseph in order to find more ways in which Jesus is seen in Joseph's person and performance.
Our list of ways in which Joseph typifies Christ will be listed in the order in which they appear in the story of Joseph as recorded in the Scriptures. This means they will not always be grouped together according to subject matter or according to the various periods of Christ's life but rather according to the order of their occurrence in Genesis.
1. Joseph was a shepherd "feeding the flock" (Genesis 37:2). Jesus is a shepherd: "He shall feed his flock like a shepherd" (Isaiah 40:11). He is "the good shepherd" (John 10:11), "the chief Shepherd" (1 Peter 5:4), and "that great shepherd of the sheep" (Hebrews 13:20).
2. Joseph was opposed to evil (Genesis 37:2; 39:9). The writer of Hebrews said of Jesus, "Thou hast loved righteousness, and hated iniquity" (Hebrews 1:9).
3. Joseph was the beloved son of his father (Genesis 37:3). Jesus is the beloved Son of His Father; for God said, "This is my beloved Son" (Matthew 3:17; 17:5).
4. Joseph was esteemed superior and was therefore set apart by his father. The coat of many colors (Genesis 37:3) and the double-portion blessing (Genesis 48:22) indicated this superiority. Jesus was set "above thy fellows" by His Father (Hebrews 1:9).
5. Joseph was hated by his brothers (Genesis 37:4, 5,8). How true this also was of Jesus. Not only did His own brethren (the Jews) greatly hate Him (Luke 19:14), but also the world hated Him, as Jesus Himself testified in John 7:7.
6. Joseph was hated without a cause. He was hated for what he was (righteous) and for what he said (dreams, Divine truth; Genesis 37:5,8). Jesus was "hated . . . without a cause" (John 15:25).
7. Joseph was promised a glorious future (Genesis 37:7,9). Some of the glorious future of Jesus was described by the angel Gabriel when he said of Him, "He shall be great . . . and the Lord God shall give unto him the throne of his father David: and he shall reign . . . for ever" (Luke 1:32,33).
8. Joseph was envied by his brethren (Genesis 37:11). Pilate realized that about Jesus; for the Scripture says of Pilate, "He knew that for envy they had delivered him [Jesus]" (Matthew 27:18).
9. Joseph was sent on a mission by his father (Genesis 37:13,14). He was sent from Hebron, the place of delightful fellowship with his father, to Shechem, where religion had been used as a cloak to do much evil (Genesis 34). The Father sent Jesus from Heaven (John 20:21), the place where He and the Father had delightful fellowship, to earth and particularly to Israel, where religion was used as a cloak to do much evil (Matthew 23).
10. Joseph obeyed his father and went on the mission as instructed (Genesis 37:13ff). Hebrews 10:9 says of Jesus, "Lo, I come to do thy will, O God."
11. Joseph sought his brothers' welfare (Genesis 37:14). Jesus said He did not come "into the world to condemn the world; but that the world through him might be saved" (John 3:17). Condemnation comes from rejecting this help.
12. Joseph was rejected by his own brothers when he came to them seeking their welfare (Genesis 37:16ff). Jesus experienced similar rejection. "He came unto his own, and his own received him not" (John 1:11).
13. Joseph was conspired against for evil. "Even before he came near to them [his brothers], they conspired against him to slay him" (Genesis 37:18). Jesus was conspired against in order that He might be slain (Matthew 12:14). Even before He had begun His public ministry—in fact, while only an infant—Herod sought to slay Him (Matthew 2:16–18). But Herod failed to slay Jesus, just as Joseph's brothers failed to slay Joseph.
14. Joseph was placed in a hole in the ground because of the action of a secret disciple (Reuben) who would not consent to Joseph's death (Genesis 37:22). Jesus was placed in a hole in the ground (the tomb was literally a hole carved in the side of a hill) by a secret disciple (Joseph of Arimathaea [John 19:38]) who "had not consented to the counsel and deed of them" who crucified Jesus (Luke 23:51).
15. Joseph was stripped of his garments (Genesis 37:23). Shortly before Jesus was crucified, the soldiers "stripped him" of His clothes (Matthew 27:28).
16. Joseph came out of the hole in the ground alive (Genesis 37:28). Jesus also came out of the hole in the ground (His tomb) alive (Luke 24:4,6).
17. Joseph was sold for a trifling sum compared to his worth. The man who instigated the sale was Judah (Genesis 37:26–28). Jesus was sold for a trifling sum compared to His worth. The man who instigated the sale was Judas, whose name is the same as the Hebrew "Judah" (Matthew 26:14–16).
18. Joseph was sought in the hole after he had been delivered alive from it. The seeker was greatly puzzled as to Joseph's whereabouts (Genesis 37:29,30}). Many sought for Jesus at the grave and were greatly puzzled that He was no longer there (Luke 24:1–4; John 20:1–15).
19. Joseph had a garment which was dipped in blood (Genesis 37:31). Jesus will also have a garment dipped in blood, for it is said of Him, "He was clothed with a vesture dipped in blood" (Revelation 19:13).
20. Joseph's whereabouts were lied about after his deliverance from the hole (Genesis 37:31ff). Jesus' whereabouts were lied about after His resurrection from the grave (Matthew 28:11–15).
21. Joseph became a great blessing to Gentile people after his deliverance from the pit (Genesis 39; 40; 41; 47:13–26). After Jesus rose from the grave, He became a great blessing to the Gentiles through the Gospel (Acts 26:23; Romans 1:16).
22. Joseph was humbled by being made a lowly servant (Genesis 39:1). Jesus "humbled himself" and "took upon him the form of a servant" (Philippians 2:7,8).
23. Joseph prospered in his lowly position because of God's help (Genesis 39:2,3,23). Speaking prophetically of Jesus in His lowliness, Isaiah said, "The pleasure of the Lord shall prosper in his hand" (Isaiah 53:10).
24. Joseph pleased his master (Genesis 39:3–6). Jesus said, "I do always those things that please him [His Master, the Heavenly Father]" (John 8:29). God agreed; for He said, "This is my beloved Son, in whom I am well pleased" (Matthew 3:17; 17:5).
25. Joseph was the cause of great blessing to others. "The Lord blessed the Egyptian's house for Joseph's sake" (Genesis 39:5). The greatest of all blessings come to mankind because of Jesus, for "God for Christ's sake hath forgiven you" (Ephesians 4:32).
26. Joseph increased in favor with man (Genesis 39:6,21). Jesus "increased in wisdom and stature, and in favor with God and man" (Luke 2:52).
27. Joseph had a great temptation experience recorded of him in the Scriptures in which he adamantly refused to yield to the temptation (Genesis 39:1–12). Jesus also had a great temptation experience recorded of Him in the Scriptures in which He adamantly refused to yield to the temptation (Matthew 4:1–11; Luke 4:1–13).
28. Joseph's great temptation experience is divided into three parts (Genesis 39:7–9; Genesis 39:10; 39:11,12). Jesus' great temptation experience is also divided into three distinct parts (Matthew 4:3,4; 4:5–7; 4:8–10).
29. Joseph was falsely accused (Genesis 39:14ff). Jesus was accused by false witnesses (Matthew 26:59,60).
30. Joseph is not recorded in Scripture as having given any answer to the false accusation made against him by Potiphar's wife. Jesus "answered nothing" when accused by false witnesses at His crucifixion trial (Mark 15:5).
31. Joseph was sentenced by a man (Potiphar) who was unconvinced of his guilt (Genesis 39:19,20; 40:3,4). We studied this fact about Potiphar in chapter 3 of this book. Jesus was sentenced by a man (Pilate) who was unconvinced of His guilt. Pilate demonstrated this fact when he said, "I find no fault in him" (John 19:6).
32. Joseph was innocent, yet he suffered (Genesis 39:20). Jesus was not guilty of sin, but He suffered for it anyway (Isaiah 53:9; Hebrews 7:26).
33. Joseph suffered vicariously, for in his suffering he spared Potiphar's wife from condemnation. Jesus "also hath once suffered for sins, the just for the unjust" (1 Peter 3:18) that He might spare the guilty from condemnation.
34. Joseph was respected by the guardian (Potiphar) of his suffering (Genesis 39:21). The centurion, who was in charge of Calvary, exhibited great respect for Jesus when he said, "Certainly this was a righteous man" (Luke 23:47).
35. Joseph was numbered with the transgressors, particularly with two transgressors (Genesis 40:1–3). Jesus was "numbered with the transgressors" (Mark 15:28), particularly two transgressors (thieves in His case [Mark 15:27]).
36. Joseph, in his suffering, brought blessing to one transgressor (the butler, Genesis 40:13), but not to the other transgressor (the baker, Genesis 40:19). Jesus brought blessing to one of the thieves crucified with Him, but not to the other (Luke 23:39–43).
37. Joseph possessed knowledge of the future and demonstrated it in prison (Genesis 40) and throughout his life. Jesus possessed knowledge of the future and spoke prophetically throughout His life, as well as from the cross. (See, for example, Matthew 24 and Luke 23:43).
38. Joseph's predictions were never proven wrong. No one has ever proven Jesus to be wrong in any of His predictions about the future either.
39. Joseph was put in the place of death (the prison was often the end of the road for many) where aristocracy was placed (Genesis 39:20; 40:1–3). Jesus was put in the place of death (the tomb) where aristocracy was placed (Isaiah 53:9; Matthew 27:57–60).
40. Joseph sought to comfort others, even though he was experiencing suffering himself (Genesis 40:7ff). Jesus, while experiencing the agonies of Calvary, provided a home for His mother Mary (John 19:26,27) and comforted the thief with the promise of Paradise (Luke 23:43).
41. Joseph proclaimed Divine revelation to those who were in prison (Genesis 40:8–19) which included giving the message of deliverance to a captive (Genesis 40:12,13). Jesus proclaimed Divine revelation to those who were in prison. He "went and preached unto the spirits in prison" (1 Peter 3:19). And He gave a message of deliverance to captives of the prison of sin, for He came to "preach deliverance to the captives" (Luke 4:18).
42. Joseph wanted the butler to remember him; so he told the butler, "Think on me when it shall be well with thee" (Genesis 40:14). Jesus desires to be remembered. As an example, in giving instructions about the Lord's Supper, He said, "This do in remembrance of me" (Luke 22:19).
43. Joseph wanted to be made known to others, so he told the butler, "Make mention of me unto Pharaoh" (Genesis 40:14). Jesus wants to be made known to others, too. Therefore, He told the disciples before His ascension, "Ye shall be witnesses unto me" (Acts 1:8).
44. Joseph was delivered from the place of death (the prison) by the power of God, Who caused Pharaoh to dream as he did (Genesis 41:1,25). "Whom God hath raised up" (Acts 2:24) was Peter's testimony regarding Jesus' deliverance from the grave.
45. Joseph was given a change of raiment (Genesis 41:14). Jesus, too, had to be given a change of raiment after His deliverance, for His grave clothes were left in the tomb (John 20:6,7).
46. Joseph was the means by which God's peace came to man (Genesis 41:16). Jesus is the means by which God's peace comes to man, for "we have peace with God through our Lord Jesus Christ" (Romans 5:1).
47. Joseph was faithful in warning of coming danger (Genesis 41:25ff). Jesus repeatedly warned of coming eternal danger (e.g. Matthew 10:28; 24:36–51).
48. Joseph was a wonderful counsellor. This is especially seen in the advice he gave Pharaoh regarding preparation for the famine (Genesis 41:33–36). Isaiah 9:6 prophetically speaks of Jesus as the Wonderful Counsellor.
49. Joseph was acclaimed because he did not speak as others (the magicians), but had spiritual understanding and discretion (Genesis 41:37–39). Of Jesus it is written, "Never man spake like this man" (John 7:46); "He taught them as one having authority, and not as the scribes" (Matthew 7:29).
50. Joseph was acknowledged as "discreet and wise" (Genesis 41:39). Paul wrote of Jesus, "In whom are hid all the treasures of wisdom and knowledge" (Colossians 2:3).
51. Joseph was given great authority (Genesis 41:40,41). Jesus has been given great authority. "For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment" (John 5:26,27).
52. Joseph was exalted by others; they were to "bow the knee" to him (Genesis 41:43). Jesus is to be exalted, and "at the name of Jesus every knee should bow" (Philippians 2:10).
53. Joseph was given a name of great honor (Genesis 41:45). Paul wrote of Jesus, "God also hath highly exalted him, and given him a name which is above every name" (Philippians 2:9).
54. Joseph was given a Gentile bride during the time of his rejection of his brethren (Genesis 41:45). Jesus is being given a Gentile bride—the Church—during the time of His rejection by His own—the Jews (Acts 15:14–17; Romans 11:11).
55. Joseph was thirty years old when he began his public ministry (Genesis 41:46). Jesus was thirty years old when He began His public ministry on earth (Luke 3:23).
56. Joseph was active in an itinerant ministry, going "throughout all the land of Egypt" (Genesis 41:46). Jesus "went about all Galilee" (Matthew 4:23) and "about all the cities and villages" (Matthew 9:35).
57. Joseph possessed great resources (Genesis 41:49). Jesus has great resources; for He is "rich in mercy" (Ephesians 2:4), "rich unto all that call upon him" (Romans 10:12), and has "abundant mercy" (1 Peter 1:3).
58. Joseph was announced as the one to whom all should go in their distress (Genesis 41:55). The oft-repeated message of the Word of God is to go to Jesus in our distress and He will bring relief (Matthew 11:28).
59. Joseph's authority was acknowledged when Pharaoh said to the people, "What he saith to you, do" (Genesis 41:55). Jesus' authority was acknowledged when Mary said, "Whatsoever he saith unto you, do it" (John 2:5).
60. Joseph dispensed the bread of life to those who came to him and kept them from perishing from hunger (Genesis 41:55,56). Jesus said, "I am the bread of life: he that cometh to me shall never hunger" (John 6:35).
61. Joseph's name was the only name given to those who were perishing from the famine (Genesis 41:55–57). Jesus is the only "name under heaven given among men, whereby we must be saved" (Acts 4:12).
62. Joseph was great but was unknown by some (Genesis 42:7,8). Jesus is the great but He is also unknown by some (John 1:10).
63. Joseph knew his brothers, though they did not know him (Genesis 42:7,8). Jesus "knew all men, and needed not that any should testify of man: for he knew what was in man" (John 2:24,25) though men knew not Him.
64. Joseph's brothers would not heed his pleas for deliverance (Genesis 42:21). Jesus' brethren according to the flesh (the Jews) would not heed Him (Matthew 23:37).
65. Joseph's betrayers were greatly grieved over their evil deed of selling him and in their grief they mentioned his blood (Genesis 42:21,22). Jesus' betrayer Judas was greatly grieved over his deed of selling Christ; and in his grief, he mentioned the blood of the One he had betrayed (Matthew 27:3–5).
66. Joseph intentionally spoke in a language which his brothers would not understand (Genesis 42:23). Jesus spoke in a language which natural man could not understand in its spiritual meaning (John 8:43), and He did so intentionally (Matthew 13).
67. Joseph's words were understood because of the work of an interpreter (Genesis 42:23). The words of Jesus are understood as to their spiritual meaning by the work of the great Interpreter—the Holy Spirit (John 16:12–15).
68. Joseph wept on several occasions, a manifestation of his great compassion (Genesis 42:24; 45:2). "Jesus wept" (John 11:35) is a fitting description of His great compassion for man (Matthew 9:36; 14:14).
69. Joseph bade his brothers to come and dine when he was unknown to them (Genesis 43:16). Jesus bade the disciple to "come and dine" right after He had been unknown to them (John 21:4,12).
70. Joseph told his servants, "Set on bread" to feed the people (Genesis 43:31). Jesus told His servants, "Give ye them [bread] to eat" (Mark 6:37), and "Feed my sheep" (John 21:16,17).
71. Joseph set his guests, whom he was feeding, in companies (Genesis 43:32). When Jesus fed the multitude, "he commanded them to make all sit down by companies" (Mark 6:39).
72. Joseph amazed his seniors (his older brothers) by his knowledge when they did not know who he was (Genesis 43:33). Jesus amazed His seniors (the teachers in the Temple) with His knowledge when He was but twelve years old and unknown to them (Luke 2:46,47).
73. Joseph was made known to his brothers the second time they came to Egypt (Genesis 45:3; Acts 7:13). Jesus will be made known to His brethren (the Jews) when He comes to earth the second time (Zechariah 12:10–14).
74. Joseph's revelation of himself to his brothers greatly upset them (Genesis 45:3). When Jesus is revealed to His brethren (the Jews), they, too, will be very upset. "In that day shall there be a great mourning in Jerusalem" (Zechariah 12:11).
75. Joseph was revealed to his brothers when their trouble was at its peak (Genesis 45:3, cp. chapter 44). Jesus will be revealed in all His glory to His brethren (the Jews) when their trouble has reached its peak. (Matthew 24:15–29 describes the trouble; Matthew 24:30 tells us "then" Jesus will be revealed).
76. Joseph sought the wayward to "come near" him (Genesis 45:4). The work of Jesus is to bring "nigh" those who were "far off" (Ephesians 2:13).
77. Joseph spoke gracious words to his evil brothers (Genesis 45:4–8). Jesus spoke graciously to His wicked brethren at Nazareth, and "all . . . wondered at the gracious words which proceeded out of his mouth" (Luke 4:22).
78. Joseph gave the forgiven (his brothers) a commission to "Go . . . and say" (Genesis 45:9). Jesus gives the forgiven a commission to "Go . . . and preach" (Mark 16:15).
79. Joseph was served faithfully by the forgiven because of what he had done for them in forgiving them and supplying their need (Genesis 45). Jesus should be served faithfully for the very same reason (Romans 12:1).
80. Joseph invited the weary ones to "come . . . unto me" (Genesis 45:9), and he would give them rest from the burden of the famine. Jesus said, "Come unto me . . . and I will give you rest" from the burdens of sin (Matthew 11:28).
81. Joseph called Jacob's family to fellowship with him (Genesis 45:9,10). Man has been "called unto the fellowship of . . . Jesus" (1 Corinthians 1:9).
82. Joseph was the one by whom God would supply the needs of His people (Genesis 45:11). Paul said God would supply our needs by Jesus (Philippians 4:19).
83. Joseph, by going through deep poverty (slavery and prison) was able to prevent others from experiencing poverty (Genesis 45:11). Jesus "became poor, that ye [we] through his poverty might be rich" (2 Corinthians 8:9).
84. Joseph amply enabled those who served him (Genesis 45:21). We who serve Jesus will find we "can do all things [commanded by Him] through Christ which strengtheneth [enables]" us (Philippians 4:13).
85. Joseph came to Israel (Jacob) and presented himself in all his glory (Genesis 46:29). When Jesus presents Himself to Israel, He "shall come in his glory" (Matthew 25:31).
86. Joseph came to Israel with "his chariot" (Genesis 46:29). When Jesus comes to Israel, He will come "with his chariots" (Isaiah 66:15).
87. Joseph secured the rich pasture land of Goshen for those who had come to him (Genesis 46:31–34; 47:5,6). All those who come to Jesus "shall . . . find pasture" (John 10:9).
88. Joseph instructed his own concerning what to say when they came before the king (Genesis 46:33,34). Jesus told His own that when they came "before kings and rulers . . . I will give you a mouth and wisdom [the right words to say]" (Luke 21:12,15).
89. Joseph presented some of his brothers, who were guilty of great evil in their treatment of Joseph, uncondemned before the throne (Genesis 47:2). Jesus will "present you [guilty sinners who have come to Him for salvation] faultless before the presence of his glory" (Jude 24).
90. Joseph, when in his glory, placed Israel (Jacob and his family) in "the best of the land" (Genesis 47:6). When Jesus reigns in His glory on the earth, Israel will be given the best of the land in which to dwell (Isaiah 51:3).
91. Joseph made it possible for Israel (Jacob) to bless the Gentiles (represented by Pharaoh; 47:7,10). Jesus is the reason Israel (the Jews) can so greatly bless the Gentiles (Galatians 3:8).
92. Joseph's protection of Jacob and his family was because of the blood relationship he had with them (Genesis 47:12). Jesus protects His own because of the blood (1 Peter 1:18,19).
93. Joseph was able to supply food when "there was no bread in all the land" (Genesis 47:13). Jesus supplied food for a multitude of people when they had "nothing to eat" (Mark 8:2).
94. Joseph was the savior of man from death (Genesis 47:19–25). Jesus is the great Savior of man from death. All who believe in Him shall "not perish, but have everlasting life" (John 3:16).
95. Joseph "bought" those who were famished in order to save them (Genesis 47:19,23). We who are saved by Jesus are "bought with a price" (1 Corinthians 6:20). He "hath purchased [us] with his own blood" (Acts 20:28).
96. Joseph was the one to whom Jacob could safely commit himself in death (Genesis 47:29–31). Jesus is the One to Whom we can safely commit ourselves in death, for "he is able to keep that which I [we] have committed unto him against that day" (2 Timothy 1:12).
97. Joseph is pictured as a vine (Genesis 49:22; "bough" can be either a vine or tree). Jesus said, "I am the true vine" (John 15:1).
98. Joseph was "fruitful . . . by a well" (Genesis 49:22). John 4:5–42 tells us how Jesus was fruitful in dealing with the Samaritan woman by a well. The result was the salvation of many—fruitfulness indeed.
99. Joseph greatly honored his father (Genesis 50:1–12). Jesus honored His Father. He said, "I have glorified thee [His Heavenly Father] on the earth" (John 17:4).
100. Joseph was a great fear remover. He told his brothers to "fear not" (Genesis 50:19,21). Jesus is the great fear remover. He said, "Fear not, little flock" (Luke 12:32).
101. Joseph permanently pardoned his brothers and would not cast them out when they came to him (Genesis 50:15–21). Jesus permanently pardons and will not cast out those who come to Him. "Him that cometh to me I will in no wise cast out" (John 6:37).
JOSEPH
Book Outline
1. JOSEPH THE SON
1. The Purity of Joseph
1. The Validity of Joseph's Report
2. The Virtue of Joseph's Conduct
B. The Privileges of Joseph
1. The Vesture
2. The Visions
C. The Pursuit of Joseph
1. The Vindication of the Pursuit
2. The Valor of the Pursuit
D. The Persecution of Joseph
1. The Villains in the Persecution
2. The Victims of the Persecution
2. JOSEPH THE SLAVE
A. The Providence of Joseph's Circumstances
A. The Warden
B. The Work
B. The Performance of Joseph's Duty
1. The Wisdom of Joseph
2. The Welfare of Joseph
3. The Witness of Joseph
4. The Worth of Joseph
C. The Proposition of Joseph's Temptress
1. The Ways of Temptation
2. The War Against Temptation
3. JOSEPH THE SCANDAL
A. The Practice of Joseph's Injustice
A. The Commonness of the Practice
B. The Cruelness of the Practice
B. The Perpetrator of Joseph's Injustice
1. The Contempt in Her Tongue
2. The Calumny in Her Tongue
C. The Perceiving of Joseph's Injustice
1. The Clemency Given Joseph
2. The Charge Given Joseph
D. The Perspective of Joseph's Injustice
1. The Consolations of God's Presence
2. The Commitment of Prison Duties
3. The Company of Pharaoh's Prisoners
4. JOSEPH THE SEER
A. The Posture of Joseph
A. The Passion to Serve
B. The Patience to Serve
B. The Predictions of Joseph
1. The Prisoners and a Feast
2. The Palace and a Famine
C. The Pleas of Joseph
1. The Petition for Deliverance
2. The Plan for Preservation
5. JOSEPH THE STATESMAN
A. The Promotion of Joseph
A. The Selecting of Joseph for Office
B. The Supplying of Joseph for Office
B. The Preparations of Joseph
1. The Service in the Preparations
2. The Sagacity in the Preparations
3. The Swiftness in the Preparations
4. The Sweating in the Preparations
5. The Systemizing in the Preparations
6. The Sufficiency in the Preparations
7. The Sincerity in the Preparations
C. The Policies of Joseph
1. The Selling of the Grain During the Famine
2. The Sharing of the Grain After the Famine
6. JOSEPH THE STRANGER
A. The Patience of Joseph's Actions
A. The Timing of Endowments
B. The Temperance in Emotions
B. The Probings of Joseph's Brothers
1. The Transgression Mirrored
2. The Transformation Examined
C. The Pronouncement of Joseph's Identity
1. The Trauma of the Revelation
2. The Triumphs of the Revelation
7. JOSEPH THE SHEPHERD
A. The Precepts of Joseph
A. The Enlistment of the Servants
B. The Expounding by the Servants
3. The Enabling for the Servants
4. The Exhortations to the Servants
B. The Presentations of Joseph
1. The Expedition and Joseph's Presentation
2. The Emperor and Joseph's Family's Presentation
C. The Provisions of Joseph
1. The Encampment
2. The Endowment
8. JOSEPH THE SUPERIOR
A. The Promises of Joseph
A. The Bed of Jacob
B. The Burial of Jacob
B. The Portion of Joseph
1. The Benedictions
2. The Boys
3. The Bestowal
C. The Portrayal of Joseph
1. The Bough
2. The Battles
3. The Blessings
9. JOSEPH THE SAINT
A. The Passing of Joseph's Father
A. The Measuring of Jacob's Years
B. The Memorials at Jacob's Death
B. The Pardon of Joseph's Felons
1. The Miseries of Sinners
2. The Mistrust by Sinners
3. The Mercy for Sinners
C. The Profession of Joseph's Faith
1. The Merits of His Profession of Faith
2. The Mandate of His Profession of Faith
3. The Mention of His Profession of Faith
10. JOSEPH THE SAVIOR