The Book of Genesis
Part 71
Joseph—Chapter 27
It would be advantageous to read again our lesson of last month in order that we see the connection which unfortunately had to be broken because of insufficient space.
Later during Israel’s decline, in the days of Jehosophat king of Judah, Edom revolted and made a king over themselves (2 Kings 8:20). Well might the Prophet write, “The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath His way in the whirlwind and in the storm, and the clouds are the dust of His feet” (Nahum 1:3).
The wicked Herod who attempted to slay the Lord Jesus in His infancy was an Edomite, an Idumean. The conflict between Esau and Jacob was perpetuated by their descendants. Nevertheless, God declared, “Whereas Edom saith We are impoverished, but we will return and build the desolate places; thus saith the Lord of Hosts, They shall build, but I will throw down; and they shall call them, the border of wickedness, and, The people against whom the Lord hath indignation for ever” (Mal. 1:4).
Ezekiel predicts the final and full destruction of the strong and strange people that descended from Esau: “Behold, O Mount Seir, I am against thee, and I will stretch out Mine hand against thee, and I will make thee most desolate … I will make thee perpetual desolations, and thy cities shall not return: and ye shall know that I am the Lord” (Ezek. 35:1-5).
The Generations of Jacob
There seems to be an unusual and interesting contrast between the manner in which the generations of Esau are listed and the manner in which the generations of Jacob are recorded. In registering the descendants of Esau, the Spirit of God does so chronologically, but in treating the descendants of Jacob, He rather abruptly introduces Joseph, Jacob’s favourite son, the elder child of Rachel. This contrast naturally demands an explanation, if one is available. The Lord who knows the end of a thing from the beginning had a purpose in this; He reveals the way He intended to preserve the nation of which Christ came, who is over all, God blessed forever (Rom. 9:5). Years later Joseph himself stated this, “God meant it unto good, to save much people alive” (Gen. 50:20).
The abruptness with which Joseph appears at this point intimates that he has an important role to play in the divine plan for Jacob’s family.
Partly because of the momentous place Joseph occupied in the history of Israel; partly because of his excellent behaviour under most provocative circumstances; and, partly because of the noble character that he developed, Joseph has been considered a type of the Lord Jesus Christ. That he was a most admirable man is no doubt true, but the matter might be raised as to whether it is proper to weave the personal perfections of our Lord Jesus into the life of one that was a sinner, no matter how excellent his reputation.
There are two salient points which must ever guide us in the study of any human character delineated in the Holy scriptures. First, “All have sinned and come short of the glory of God” (Rom. 3:23). “As face answereth to face in water, so the heart of man to man” (Prov. 27:19). Never must the perfections of Christ be so intimately applied to a member of Adam’s ruined race as to make that member appear perfect or nearly so. “By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12). Second, it is a safe principle in the study of the types to accept as types only those Old Testament characters, institutions, and events which are so used by the Spirit of God in the New Testament. Moses, Aaron, Melchisedec, Solomon, Jonah, and others are referred to as being types of Christ, but among all the characters from the Old Testament thus used by the Spirit of God the name of Joseph is not found. From the lengthy reference made to him by Stephen one could not assume that Joseph was used as a type (Acts 7:9-15). This should be remembered as we proceed with our studies. In our zeal we must not ascribe to a depraved human moral perfections which are beyond possibility in even a very good man. The Apostle Paul, the most enlightened, the most zealous, the most devoted of all the Lord’s servants, said: “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death; If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus” (Phil. 3:10-12).
We must learn to admire an exemplary man, but we must not elevate him beyond measure nor idolize him. “That which is born of the flesh is flesh.”
It is also important to distinguish between an illustration and a type. Many Old Testament characters can be used as illustrations, although they may not be types.
The generations of Jacob are given in a story form rather than in a statistical list; consequently, as already suggested, we are introduced abruptly to Joseph. What an interesting character! This young man appears before us as a son in the home, a slave sold to a foreigner, a prisoner in a jail, and a prime minister of an ancient despot. The life of Joseph is full of action and, for us, full of illustrations for he was a man approved of God.
First, we shall look at Joseph as a child in his father’s home. We shall notice his relationship to his father, to his brothers, and then to his entire family.
His relationship to his father (Gen. 37:2-3): Joseph, like all the patriarchs learned early in life the duties of a shepherd. It was during his apprenticeship, served under his older brothers, that he heard their evil talk. The evil that he heard probably embraced not only their language but the content of their conversation.
This passing reference to evil intimates the manner in which Joseph had been reared, it intimates the influence of his mother. Obviously, he had been taught how to discern evil, and had been instructed to fear God and eschew it. The early influence of his father and mother and their instructions moulded his life, formed his character, and in measure prepared him for his future. Similar statements might also be made of many a young man since. Timothy, for example, whose biography is given in the New Testament (2 Tim. 1:5).
Indubitally, Joseph’s carrying of the report of evil among his brethren to their father contributed to the antipathy which they developed toward him. Great discretion is required to know when and when not to repeat a matter. Chloe returned to the spiritual father of the assembly at Corinth with an evil report of the behaviour of that church. Her action was a blessing to the church of God at Corinth and to the Church ever since. Notwithstanding, we must be absolutely sure that the Lord would have certain subjects repeated, for we read, “Let no corrupt communications proceed out of your mouth, … Let all … and evil speaking, be put away from among you” (Eph. 4:29-31).
One of the clearest evidences of the attachment between Jacob and Joseph is seen in the coat of many colours (many pieces) which this father made for his son. Samuel’s mother made a special coat for him. We read, “Moreover his mother made him a little coat, and brought it to him year by year” (1 Sam. 2:19). Love cannot hide itself.
Robes of many colours were made for the unmarried daughters of some ancient kings. These were signs of royalty and moral purity (2 Sam. 13:18). Jacob, by this coat placed Joseph as a prince among his brethren. It is true that Moses eventually spoke of Joseph in just that manner, and said, “Let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated (a prince among, K.J.V. margin) from his brethren” (Deut. 33:16). Nevertheless, it would seem that Jacob was somewhat premature, and only intensified the dislike against Joseph in the hearts of his brothers.