Genesis 37

Subdivision 7. (Genesis 37:2-36.) Joseph.The Christ-life developed in full “image.” Joseph presents, in the main features of his life, a complete contrast to Jacob. As the one shows us the fruit of the flesh, though in a saint, the other gives us the fruit of the Spirit. It is thus no wonder that if he portrays the development of the Christ-life within us, he should represent also, more fully than any other of these Genesis biographies, the life of Christ Himself. There is in this respect a very substantial agreement among the mass of interpreters, from the so-called “fathers” downward. It is only in details that there is really room for question. The individual application, though easy to be seen as there, is in the details often very difficult to follow; but the reason for this is simple: it is experience that largely unfolds to us these types of the inner life, and in this experience we are sadly deficient. And yet it may well be, also, that (as we have just seen in Benjamin), in the stage to which we have come, the objective largely takes the place of the subjective; the soul freed from self-occupation is all eyes, all ears, for its Object. Just so, John the apostle has many a word for the babes and the young men both, suited to their need; while to the “fathers” he simply says, and repeats, “Ye have known Him that is from the beginning.” (1 John 2:1-29.) However it may be, we shall find that it is largely with the image of Christ Himself that we shall be taken up in the history of Joseph. Joseph is the picture, as we have said, of what is essentially the martyr-spirit, whose courage is shown in endurance, in unflinching facing of consequences. In him, patience has her perfect work, and thus, in result, he rises to mastery over all around, because he is master of himself first, and receives from God’s hand, does not take things into his own. In the blessing of Jacob at the close, he is divinely pictured, as contemplated here, as the one separated from his brethren, whom the archers have galled and shot at and hated; but his bow abode in strength, and the arms of his hands were made strong by the hands of the Mighty One of Jacob. Here, indeed, we find Joseph to be Jacob’s son, and Jacob’s lesson to be fully learned. How fruitful an one! and how the branches run over the wall, yielding their fruit up within no narrow enclosure, but to be gathered freely! For who may not gather such fruit? Not in the exercise of much wisdom, the bringing out of internal resources, but simply “man’s weakness waiting upon God;” and who may not wait on Him? Very like Isaac is he in this, that the path of surrender leads into that of largest blessing. And this is God’s constant way. Six sections carry us now to the end of the book. Let us take them separately.

Genesis 37:2-36

Section 1. (Genesis 37:2-36).God’s counsel and man’s rebellion. The first section shows us God’s counsel as to Joseph and man’s rebellion against it. The first view we have of Joseph is, at seventeen years, feeding the flock along with his brethren. The typical ruler for God is ever the shepherd. But He is with the children of the bondmaid, -a significant expression of Israel’s condition, perhaps politically as well as spiritually, when our Lord came in the flesh. Separated too, Joseph is from them morally far, as with the Lord, the ground of the after-separation upon their side, not on his. “Me the world hateth, because I testify of it that its deeds are evil.” He is hated too as the special object of his father’s love, of which the embroidered coat is the expression. It is not precisely “of many colors,” nor a seamless robe of one piece such as characteristically the Lord wore. It is a “tunic of pieces,” implying variety, and I think would refer to the manifold powers which showed themselves in the Lord in those mighty works which He spoke of as “from the Father” (John 10:32; John 14:11), and for which His brethren after the flesh pursued Him with hatred. The dreams come as a third incitement to hatred, -in which God makes known the future supremacy of the beloved of the father. This is easily read. Together, these three signs give us the Holy One, object of the Father’s love, hated for His holiness, hated for His glorious works, hated for the announcement of His coming glory. Being, then, such as He is, His love-mission to His brethren, as sent of the Father, puts Him into their hands. He goes out of the “vale of Hebron” (“company”), the place of participation with the Father, to find them, not in Shechem (“shoulder”), in subjection to God, taking His yoke; but in Dothan, which some (rightly, I think,) take as meaning “laws;” not in the sense, however, of “precepts” -moral, spiritual guidance, such as the divine law (the thorah) was, -but of imperial “decrees.” To Israel after the flesh, away from God and from the true spirit of obedience, such had the divine word become. At Dothan, then, Joseph’s brethren are found, and at once they counsel to slay him. In fact, they cast him into a pit, but it holds no water -“It is not lawful for us,” the Jews said to Pilate, “to put any man to death;” and out of this they draw him, to sell him to the Ishmaelites. So by Israel was the Lord transferred to the Gentiles. How striking is that touch in this terrible picture, “And they sat down” -with Joseph in their pit -“to eat bread”! How much more terrible the case of the Pharisee-persecutors, who “would not go into the judgment-hall, lest they should be defiled, but that they might eat the passover”! History does indeed repeat itself, because each generation is but the repetition of the one before it: as Ahab, Israel’s worst king, was but after all, what his name signifies, his “father’s brother.” Thus Joseph is “separated from his brethren.” In the individual application, though the details are less plain, the general thought is easy. “Elect of God, holy and beloved,” in the world through which we pass, all is hostile to the development of that which is of God. He that separateth himself from evil maketh himself a prey;" and separation from evil is a fundamental principle of the divine nature. Hence, persecution for righteousness should be accepted as the necessary result for the people of God in a world such as the present. But for those true Josephs in whom is developed the soldier-“virtue,” which with inflexibility of purpose presses on through whatever difficulties in the path of faith, separation will be found (not invited) from those who are not the world, but, though chosen out of it, still practicing conformity to its ways. Nay, one’s brethren are, alas! often in this case more hostile than the very world, just because their consciences are more awake to a testimony which condemns themselves. Thus, within the circle of professed Christian fellowship, the Josephs have still to be disciples of the cross. Their path is not merely individual, as the path of true faith must always be, but solitary also, save only for the God with whom they walk, and indeed because they have chosen to walk with Him. Yet it is thus a path of deepest blessing.