Genesis 50

Genesis 50:1-26

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 50:15-21

Genesis 42:1-38; Genesis 42:28; Genesis 50:15-21; Genesis 28:1-22(c) Joseph|His Brethren (Genesis 42:1-38; Genesis 42:28; Genesis 50:15-21; cf. also Genesis 28:1-22) Here we have another phase of the vision of Joseph’ s youth fulfilled. In this picture of his brethren doing obeisance to him, we have the fulfillment of his vision of the sheaves bowing down to his sheaf. We shall not understand Joseph’ s treatment of his brethren unless we clearly see the purpose of the method pursued by him. The end Joseph had in view was to produce conviction of sin in the hearts of his brethren. He would have them realize the awfulness of the sin which they had committed. Four steps may be mentioned in his treatment of his brethren: first, he spake roughly to them (Genesis 42:7, cf. Genesis 37:4); second, he put them in prison (Genesis 42:17, cf. Genesis 37:24); third, he put their money into their sacks (Genesis 42:25, cf. Genesis 37:23); fourth, he put the cup in the sack of the youngest, probably to see if they cared still for youth, or would treat him as they had Joseph (Genesis 44:2). Joseph’ s method of treatment brought about the desired results (Genesis 42:21-22; Genesis 44:16). The consciences of his brethren began to work. The natural elements of retribution are set forth in the words of Gen 42:21-22 -“ And 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. And Reuben answered them, saying, Spoke I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.” There is no human accuser here-“ They said among themselves [or one to another]” (Genesis 42:21). In this connection let us notice the factors within us that make up natural retribution as set forth in Genesis 42:21-22; first, memory-“ We saw the anguish” (this happened twenty years before); second, imagination-“ When he besought us, and we would not hear” ; third, conscience-“ We are verily guilty concerning our brother” ; fourth, reason-“ Therefore is this distress come upon us” ; fifth, remorse-which means a biting back like a serpent stinging its own tail, the soul is recoiling on itself. Every sinner carries within himself enough material to build a hell if there were none in God’ s plan. Someone has well said that “ every man carries his own brimstone.” With a memory-to recall the past; with an imagination-to portray the scene of sin; with a conscience-to accuse of the guilt; with a reason-to justify the penalty; hell were impossible to escape by any sinner who goes into eternity unforgiven, unreconciled, and uncleansed. We have here a wonderful lesson in forgiveness (Genesis 45:1-16). Study it carefully. It is a lesson we need to learn today. How full, free, and gracious was Joseph’ s forgiveness! If he had not forgotten the wrong that had been done him, he remembered it only to forgive it. Compare Ephesians 4:26-27; Matthew 5:23-24; Matthew 6:13-14; Matthew 18:21-35. How keenly Joseph’ s brethren felt the wrong they had done their brother, and how deeply they wept over it! So shall the Jewish people weep when they see the Christ whom they have rejected and crucified (Zechariah 12:10; Revelation 1:8).

Genesis 50:22-26

Genesis 50:22-263. The Dissolution of the Chosen Vessel (Genesis 50:22-26) This practically closes the patriarchal dispensation. God’ s chosen people are still one seed, but not any longer one person. They have now become a great people, a mighty nation. The prophetic and hopeful note is very prominent in the account of Joseph’ s death. There is apparently no fear and no terror in his departing to be “ gathered to his fathers.” “ The righteous hath hope in his death” (Proverbs 14:32). We are reminded of the description of Christ’ s death in connection with the departure of Joseph: “ Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest (or pitch her tabernacle) in hope” (Psalms 16:9). Likeness between Joseph and Christ Some claim Joseph to be a type of Christ. A safe rule to follow in typography is as follows: Make no character, institution, or event of the Old Testament a type which the New Testament does not affirm to be such. As illustrations, compare Melchizedek (Genesis 14:1-24) with Hebrews 5:1-14; Adam (1 Corinthians 15:22); Jacob’ s ladder (Genesis 28:1-22; cf. John 1:51). Search for other types in Genesis and corroborate them by the New Testament teaching. Points of Similarity between Joseph and Christ

1. Beloved of his father (Genesis 37:3, cf. Matthew 3:17).
2. Hated by his brethren (Genesis 37:4-11, cf. John 7:1-7 and Mark 15:10).
3. Interpreter of the will of God (Genesis 37:5-11, cf. John 1:18 and Matthew 11:25-27).
4. Sent to minister to his brethren (Genesis 37:13, cf. Matthew 20:28 and John 1:11).
5. Plan to kill Joseph (Genesis 37:19-20, cf. Matthew 21:38).
6. Sold (Genesis 37:28, cf. Matthew 26:14-15).
7. Innocently condemned, imprisoned with two malefactors (Genesis 40:1-23, cf. Luke 23:1-56).
8. Exalted by the hand of God (Genesis 41:1-57, cf. Acts 2:32-36). Prophecies of Christ in Genesis with New Testament Fulfillment How many? Look them up and mark them in your Bible. Illustrations: The promised Savior is to be
9. Of the seed of the woman (Genesis 3:15, cf. Romans 16:20; Galatians 4:4).
10. Of the seed of Abraham (Genesis 12:3; Genesis 22:18; Genesis 26:4; Genesis 28:14, cf. Matthew 1:1; Luke 1:54-55; Acts 3:25; Romans 4:13; Galatians 3:8).
11. Of the seed of Isaac (Genesis 17:19; Genesis 26:2-5, cf. Romans 9:6-8; Hebrews 11:18).
12. Of the tribe of Judah (Genesis 49:10, cf. Matthew 1:2). The Types of Genesis “ A type is a divinely purposed illustration of some truth. It may be: (1) a person (Romans 5:14); (2) an event (1 Corinthians 10:11); (3) a thing (Hebrews 10:20); (4) an institution (Hebrews 9:11); (5) a ceremonial (1 Corinthians 5:7)” -Schofield. There is need of great care in the study of the types of the Bible. The following have been looked upon as having typical significance:
13. The “ greater light” .
14. Adam (Genesis 2:19, cf. Romans 5:14; 1 Corinthians 15:21-22; 1 Corinthians 15:45-47) a type of Christ.
15. Eve (Genesis 2:23-24, cf. 2 Corinthians 11:2; Ephesians 5:25; Ephesians 5:32; Revelation 19:7-8) a type of the Church.
16. Coats of skins (Genesis 3:21, cf. Revelation 19:8). Some see in this clothing a picture of the righteousness of Christ, obtained for His saints by His sacrificial death.
17. Abel’ s lamb (Genesis 4:4) as contrasted with Cain’ s bloodless offering has been thought to resemble or point to Jesus’ death as the Lamb of God (John 1:29, cf. Hebrews 9:22; Hebrews 11:4).
18. Enoch (Genesis 5:24) translated a type of those who shall be translated at the coming of the Lord (cf. Hebrews 11:5; 1 Thessalonians 4:14-17; Revelation 3:10).
19. The flood (Genesis 7:1-24) a type of the end of the age (cf. 2 Peter 2:4-12; Matthew 24:37-39).
20. Melchizedek (Genesis 14:18) a type of Christ as the Great High Priest (Hebrews 6:20; Hebrews 7:2; Hebrews 7:23-24).
21. Hagar (Genesis 16:1-16) a type of bondage to law (Galatians 4:24-25).
22. Sarah (Genesis 21:1-34) a type of grace, the “ free-woman” and the heavenly Jerusalem (Galatians 4:22-31).
23. Isaac (Genesis 21:1-34; Genesis 22:1-24; Genesis 23:1-20; Genesis 24:1-67; Genesis 25:1-34), of the spiritual children of Abraham (Galatians 4:28); of Christ as offering Himself freely to death (Genesis 22:1-10, cf. Philippians 2:5-8); in his marriage, as being united with a Gentile bride (Genesis 24:1-67, cf. Ephesians 3:1-21); as the promised seed in whom resided the blessings of the nations (Genesis 12:3, cf. Galatians 3:16).