06.7.1. Joseph's Dreams
I. -- JOSEPH’S DREAMS, AND SUFFERING FROM HIS BRETHREN
FIRST, we see the reception this new life meets from Jacob’s sons: -- "They hated Joseph because his father loved him more than all his sons" (Genesis 37:3-4). All know the story: how Joseph’s brethren plot against his life, and strip him, and mock him, and sell him into Egypt. The same life still is treated thus, as we may see, within, and without, and in the dispensations. To trace it first within. We are here shewn how our purest inward life for a while is crossed and hindered, not so much by worldly things, as by other activities which are the fruit of true service. It is Jacob’s sons who sell Joseph. These sons are the varied fruits which are brought forth by the elect, -- whether knowledge, or service, or rule, or the like, -- by union with Leah, that is by outward principles. (Note: See on Genesis 29:1-35) These fruits are forms of active life, and these, if ungoverned are prone to cause confusion, and to oppress and hinder the higher aspirations of that pure and passive life in us, which now begins to dream of rule. The young Christian may not understand this. He can see how the old man, as Terah, or the religious flesh, as Esau, may hinder our path; but how true service can yield any fruits which oppose the highest life in us, is at first incomprehensible. But so it is. The fruits of an active life may cross a yet more inward life, and the mind which Joseph represents be opposed, as he was, by other activities, which, though true fruits of the spirit, need to be ruled rather than to rule. Thus Joseph is sold into Egypt. And so this spirit in us for a while is sorely overborne, forced under the bondage of sense, while it is thought that some beast or evil spirit has destroyed that life, whose early promise was so lovely. But it cannot be thus destroyed. It may be bound in deepest dungeons; at last it must be free.
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Such is the scene within. Without, it shews the path of souls whose passive character, so unlike the ways of Jacob’s house, is for the fall and rising again of many in Israel, and for a sign which shall be spoken against, that the thoughts of many hearts may be revealed, judging all around them, even while they are judged, and, though sorely grieved, in the end made stronger than all. Such souls, as they hinder God less, gain power which others never know; though the same passivity, which makes them open to God, lays them open to peculiar trial from their more active brethren. First, they see evil among brethren: -- "Joseph brought unto his father their evil report" (Genesis 37:2); and this involves double trouble; he who sees the evil is judged for seeing, and hated for reproving it. This of itself is no little cross, to outrun sympathy, to grieve friends, to offend brethren. Yet such is the price which must be paid for light; such the penalty of being faithful beyond the measure of our brethren. Then a coat of many colours is given him, for which his brethren hate him more and more (Genesis 37:3), not seeing that if they too walked in obedience, they also might be adorned like him. But they feel that he is preferred, and the secret sense of their inferiority, instead of humbling, only enrages them. If we walk with God in truth, and turn from evil, not afraid to rebuke it even among our brethren, a fair robe will soon be put upon us, not only, as in Adam, to hide our shame and nakedness, but to clothe us in "garments of glory and beauty," even that "fine linen which is the righteousness of saints" (Exodus 28:2; Revelation 19:8). The "many colours" will all be there; for colours are but the various shades and reflections of light, and he who walks in the light must needs reflect it, giving back each ray that is not lost and absorbed. In the priests, the garment was perfect white; and upon the Mount, One was seen "whose raiment was shining, so as no fuller on earth could whiten it" (Mark 9:3); but the many colours, if not so heavenly, may better reveal to human eyes the wondrous fulness which there is in light. (Note: In this "coat of many colours," Bernard sees the varied gifts of the Spirit; Apol. de vit. Rel. c. 3.) The Josephs are yet thus adorned, and for this are the more hated by their brethren who are not with Jacob. (Note: It is plain, from the narrative, and from Jacob’s command to Joseph to "go and see how his brethren were," that they were absent from their father; he at Hebron, they at Shechem and Dotham; Genesis 37:12-17. These places, like all the rest, are significant.) "They could not speak peaceably unto him." "They hated him yet the more, because of his words."
Then comes the well-known dream of power one day to be enjoyed (Genesis 37:6-10); for the passive life, which lives near God, from its very nature is prone to dream, and can receive far more than active souls of heavenly mysteries. And for this they who live this life are always reproached as "dreamers," enthusiastic mystics, and I know not what else. Are not many dreams uncertain, and are not many of the things which this dreamer sees, or professes to see, just such uncertainties? Who can with confidence speak of a dream, or prove that these mystic views, so derogatory to the glory of those who now are strongest, are anything but fancies? "Art thou greater than our father Jacob?" Can any new form of life be superior, or accomplish more than has been already done in the good old path of service? So ask the elder sons, and not waiting for an answer at once they mock the "dreamer." They "will see what will become of his dreams" (Genesis 37:19-20). And they do see, though not at all as they expected.
Meanwhile the Josephs are fettered and bound. Instead of ruling or serving, they are shut up where they can help no one; while Ishmaelites, the carnal seed of men of faith, are used to do the dirty work, which the elect have planned but dare not perpetrate (Genesis 37:28). (Note: The Ishmaelites and Midianites were those sons of Abraham whom he sent away from Isaac. See Genesis 25:6. Ishmael was Hagar’s son; Midian, Keturah’s. We see from Judges 8:12; Judges 8:24, that the Midianites were called Ishmaelites, or confounded with them, in Gideon’s days.) Their coat is dipped in blood, and a tale is told, as if some wild beast or devil had overcome them; a falsehood which in itself is trial, as some have learnt who have suffered under false reports, by which their best friends are deceived. Such suffering at the time looks despicable enough. All martyrdoms are said to have looked but meanly, when they were suffered. For stripping and bonds are ever shameful; and the elect are stripped and bound; -- "when we see him, there is no beauty that we should desire him." But though cast out, they yet are blessed, some eyes discerning that the Lord Himself is with them, if brethren are not; while within there is the peace of God, for none can rob the true soul of that inward satisfaction which the truth itself ministers. This a the appointed way, the high road of the holy cross, -- suffering first, and then a kingdom; to be wronged, misrepresented, punished, cast out; and then to have every secret wrong redressed, and every deed of truth and love manifested; -- this is yet the royal way, the end of which is assured even from its beginning: while to do as others do, even of the elect, (for where is worse sin than among the sons of Israel?) though they who walk thus may be "saved so as by fire," involves sure chastening, self-reproach, and humiliation.
------------ The dispensations too reflect the scene. We know how the sons of the first wife rejected the second wife’s First-born. How the sons of Israel mocked the Heir, -- how Egypt, that is the Gentile world, received its future Lord, -- how, spite of all, He could not be hid, but was exalted to be head over the kingdom, while His brethren believe Him to be dead, -- all this, and much more, is figured here of the life of Him who was "separated from His brethren;" who said, "They hated me without a cause" (John 15:25); "Me they hate, because I testify against them that their works are evil" (John 7:7). He came unto His own (John 1:11), toiling in the field of this world, finding no rest there, yet seeking lost brethren. And He found them, and was rejected. He uttered similitudes of His kingdom, but His words to them were as dreams. Their answer was, "We will not have this man to reign over us" (Luke 19:14). They that passed by railed on Him, wagging their heads (Mark 15:29). They stripped Him of His robe (Matthew 27:28), and sold Him for silver (Matthew 26:15), and sat down to eat, even while they prepare to make away with Him (John 18:28). (Note: The Fathers are full of allusions to Joseph as a type of Christ. Ephrem Syrus, De laud. Patr. Jos., traces at length the application of the history to the first and second comings of Christ. So too Ambrose, De Joseph, passim; Tertullian, Adv. Judaeos, c. xi.; Augustine, Qu. in Gen. l. i. n. 123 and 148, and Ep. ad Hesych. cl. 3, n. 199; Chrysostom, Hom. 62, in Gen.; and many others. But this figure speaks for itself.) So must His members suffer; and though at times the way seems long, He, who hath begun the good work, will surely finish it (Php 1:6); for One in a certain place has testified of man, "Thou hast put all things under his feet;" and this covenant cannot be broken (Hebrews 2:8).