Genesis 41

Genesis 41:1-57

Genesis 37:1-36; Genesis 38:1-30; Genesis 39:1-23; Genesis 40:1-23; Genesis 41:1-57; Genesis 42:1-38; Genesis 43:1-34; Genesis 44:1-34; Genesis 45:1-28; Genesis 46:1-34; Genesis 47:1-31; Genesis 48:1-22; Genesis 49:1-33; Genesis 50:1-26IV. The History of Joseph (Genesis 37-50) We have already seen that the visions of God granted to Abraham were for Revelation; those to Isaac for Corroboration; those to Jacob for Restraint. The visions accorded Joseph were for the purpose of Preservation (Genesis 45:5-8; Psalms 105:17-23). The dream of the wheat sheaves indicates Joseph’ s relation to the preservation of his race. The Purpose of Joseph’ s History A close reading of the section of Genesis devoted to the history of Joseph reveals a threefold purpose in God’ s dealings with this wonderful character; that is to say, we have set before us in these chapters in a threefold way the purpose for which Joseph’ s history is introduced: To show how God fulfilled His promises to Abraham; for the preservation of the chosen race; and for the training of the chosen race.

1. To show how God fulfilled His promises to Abraham First. The promise of an innumerable seed (Genesis 13:1-18; Genesis 14:1-24; Genesis 15:1-21; Genesis 16:1-16). Almost two hundred years had elapsed since this promise was made to Abraham, and yet, so far, all the male population of the chosen race could be put in one dwelling tent. During all the years of the sojourn of the patriarchs, the chosen race had been kept but few in number, probably in order that the inhabitants of the land might permit them to dwell there unmolested. So long as they were few they were looked upon as harmless. Had the chosen people increased in number, the inhabitants of the land would have feared war, and probably their own destruction, just as Pharaoh and the Egyptians did (Exodus 1:1-22). Second. To set before us the fulfillment of the promise to Abraham regarding a period of bondage for his seed (Genesis 15:13). God would train these patriarchs, and the record of His training He would have them pass down in valuable tradition to provide lessons in divine guidance, which, in all the centuries thereafter, would serve as object lessons (1 Corinthians 10:11). This bitter and hard experience was a part of God’ s training of His chosen people. The deliverance from this condition of bondage is set forth as a standard by which the power of Israel’ s God is to be measured. Consequently, we observe again and again, in the Old Testament, the expression, “ According to the power with which I delivered you out of Egypt.” It is interesting to note that while the deliverance from Egypt is the standard by which we are to measure God’ s power in Old Testament times, the New Testament standard of God’ s power is the resurrection of Jesus Christ from the dead: Ephesians 1:19-20 -“ And what is the exceeding greatness of His power to usward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places.” Third. To give His people the possession of a large land in which there would be room to grow (Genesis 13:14-17). So far, the only land that the patriarchs possessed was a burial lot. They were hardly strong enough to hold any more, nor would it have been safe for them to do so. In order, therefore, that they may have room enough to grow, God gives them a place in Goshen, a place separated from the Egyptians, in order that they may have unmolested growth (Genesis 46:34; Genesis 47:6). The divine purpose in this was that when they did go back to possess the Promised Land, they would be strong enough numerically to possess and hold it.
2. For the preservation of the chosen race This is the purpose of the history of Joseph in Egypt as distinctly stated in the Word of God itself (Genesis 14:5-8; Genesis 46:34; Psalms 105:17-23). How little the brethren of Joseph knew, when they sold their brother, that they were carrying out the purpose of God. They meant it for evil, but God meant it for good. Psalms 105:1-45 makes very distinct and clear reference to the purpose of Joseph in the land of Egypt. “ He sent a man before them, even Joseph, who was sold for a servant: Whose feet they hurt with fetters: he was laid in iron: Until the time that his word came: the word of the Lord tried him. The king sent and loosed him; even the ruler of the people, and let him go free. He made him lord of his house, and ruler of all his substance: To bind his princes at his pleasure; and teach his senators wisdom. Israel also came into Egypt; and Jacob sojourned in the land of Ham” (Psalms 105:17-23).
3. For the training of the chosen people God’ s purpose in the selection of the chosen race was that they might be the channels through which the knowledge of the true God might flow to the race. It was necessary, therefore, to train these chosen people in arts, science, and literature, such as would fit them for this great and divine work. Such a training they could not receive had they remained in Canaan. Egypt was the center of culture and civilization at that time. Zoar, the leading city of Egypt, was particularly noted for its wisdom; it possessed a university of learning (cf. Isaiah 19:11-13).

The discovery of the code of Hammurabi shows us to what an advanced state of culture and civilization these people had attained. The stay in Egypt fitted Moses, who was learned in all the wisdom of the Egyptians, for his future work as lawgiver and leader of God’ s chosen people.

Genesis 41:37-57

Genesis 41:37-572. The Chosen Vessel in Service (Genesis 41:37-50:21) Under this division we consider Joseph and Pharaoh; Joseph and the Egyptians; Joseph and his brethren; Joseph and his father. (a) Joseph and Pharaoh (Genesis 41:37-57) The time for God to exalt Joseph has now come. The fulfillment of Joseph’ s vision had been delayed, but not forgotten. It had tarried, but he had waited for it (Habakkuk 2:3). One hour Joseph is a slave; the next, a prince. Instead of chains, he is given a scepter. From the dungeon, he is raised to the throne. No obstacle can stand in the way of God’ s promises to hinder their fulfillment when God determines to move. The change was instant. There is no tedious progression when God begins to work; “ None can stay His hand” (Daniel 4:35). God can cast a king down from a throne to be a beast of the field in one moment (Daniel 4:28-37); or He can lift the poor from the dung-hill and set him among princes (1 Samuel 2:8). Before honor is humility. Joseph did not think of himself as in line for the position which he suggested to Pharaoh should be filled. Apparently he did not think that a man like himself, a slave and a Jew, was eligible for so responsible and dignified a place. His suggestion to “ set a man” (Genesis 41:33-34) over these matters was no hint that he wanted the position. In his humility he never thought of himself. Even in connection with the interpretation of the dream he said, “ The root of the matter is not in me; God shall give Pharaoh an answer of peace” (Genesis 41:16).

So is it always that influence belongs, in the long run, to those who rid their minds of all private aims, and come close to the great center in which all the race meets. Men feel themselves safe with the unselfish, with persons in whom they meet principle, justice, truth, love, God. Before honor is humility (Genesis 41:16; John 12:26; Philippians 2:5-11). God is the source of promotion (Genesis 41:38; Psalms 75:6; Daniel 4:25). In this connection Joseph’ s marriage is narrated. Did he do right in marrying into this society (cf. Exodus 2:10; Exodus 2:21; Genesis 26:1-5 with 46:5)? If wrong, was it overruled for good?

Genesis 41:46-57

Genesis 41:46-57; Genesis 47:13-31(b) Joseph and the Egyptians (Genesis 41:46-57; Genesis 47:13-31) The famine which came upon Egypt at this time and as foretold by Joseph in the interpretation of Pharaoh’ s dream was by no means accidental. It was raised up by God (Psalms 105:16), and, seemingly, that Joseph might be known as the savior of Egypt (Genesis 47:25). God not only raised up the man for the hour, but also the hour for the man. Note that God prepared the man first, then the occasion. This is God’ s method of working. This is what He has done in all the great revivals of religion in the past. We hear people say that such revivals are not possible nowadays, for conditions are not such as they were in Moody’ s, Finney’ s, or Whitefield’ s day; that times have changed. No, the times have not changed, but there is a lack of men for the hour. The history of every great religious movement is the history of one man who, truly or erroneously, regarded himself as fully given up to God: Lutheranism, Luther; Methodism, Wesley; Presbyterianism, Calvin; Dowieism, Dowie; Christian Science, Mrs. Eddy; Millennial Dawnism, Russell. “ Through faith” we understand how the ages (or dispensations) were framed (Hebrews 11:3). The age in which Noah lived was of the nature it was, religiously, because of the relation which Noah sustained to God: “ By faith Noah” framed the age in which he lived. “ By faith Abraham” molded the age in which he lived. Thus it has ever been from that day to this. Joseph’ s name is changed in this connection, the Egyptian name signifying abundance of life (cf. John 10:9). In Joseph seemed to rest the salvation of the world. The food of life was in his hands. In these respects there is a striking likeness between Joseph and Christ (cf. Acts 4:12; John 6:48-58). The wisdom of Pharaoh’ s choice is seen in the skill of Joseph. When God appoints a man for a certain office, that appointment is a guarantee of divine fitness. If today God puts His hand upon a man and sets him apart for the ministry of the gospel, to be a preacher or an evangelist, He will convey, with that call, the gift to preach. If a man has no gift to preach, he has no call to preach. Of course, it will be necessary for him to prepare himself and thus stir up the gift that is in him. Joseph was a twofold blessing: first to the chosen race, and consequently to the world. This is the blessing of Jacob, the blessing which reaches out beyond itself, and blesses others.