Genesis

ONLY twelve years stood between the Hebrew shepherd boy and the Egyptian Prime Minister. It was a wonderful change by which, at one bound, Joseph leaped from the position of a slave in prison to that of the second ruler in the country. The story before us is the record of unchanged faithfulness amidst greatly changed surroundings. Circumstances alter cases, and even alter persons, but there was no alteration made in Joseph’s character in spite of the very great change in his circumstances.

It is worth dwelling once again on the grounds of this appointment. We naturally wonder whether Pharaoh’s quickly-conceived and strong impression that Joseph was the very man for the post was warranted by the facts of the case, and the more thoroughly we seek to penetrate beneath the surface the more clearly we see the monarch’s decision was justified. Joseph’s ready apprehension of coming danger, together with his foresight in propounding a plan to meet it, deeply impressed Pharaoh and those with him. Not less evident were the quiet resourcefulness and genuine capacity with which the young Hebrew dealt with a gigantic matter which concerned the whole of Egypt. But beneath these marks of power lay the elements of character which were at the root of Joseph’s real life. From the very first uprightness had marked all his conduct in Egypt. If he had been a schemer intent on gaining his own selfish ends he might have easily avoided the prison, but from the time he was sold into Egypt to the moment that he stood before Pharaoh he had been honest, straightforward, and true. Then again Joseph had learned the secret of patient submission. In the face of injustice and cruel wrong he accepted his lot without murmuring, and endeavored to make the best possible use of it. The way upward often lies by a downward path through the valley of humiliation. Nor may we forget the magnificently bold use of the powers that God gave him. Whether it was interpreting dreams, or showing sympathy, or organizing a national policy, he put into fine practice his divinely-given faculties, and in their exercise he found the best possible way of preparation for his life-work.

It is at once easy and profitable to dwell upon the afore-mentioned elements of Joseph’s character and manhood. We must never forget, however, that they in turn need explanation, and this is to be found in what Pharaoh spoke of as the indwelling of the Spirit of God (Gen 41:38). Character is undoubtedly the secret of power, but God is the secret of character. Pharaoh was therefore perfectly correct when he said, ("God hath shewed thee all this" (Gen 41:39). From first to last it was the grace and power of God that made Joseph what he was.

Pharaoh very promptly gave Joseph definite proof of the appointment by putting upon him his own ring, arraying him in vestures of that characteristically Egyptian product, fine linen, putting a gold chain about his neck, making him to ride in the next chariot to his own, and calling upon the people to do him honour (Gen 41:42-43). The familiar words "Bow the knee" representing the Hebrew "Abrech," have been the cause of not a little discussion. The A.V. rendering dates as far back as the time of Jerome, but Professor Sayce is inclined to favour a Babylonian interpretation meaning seer. It is therefore very interesting to note that some thirteen years ago a letter appeared in the Record mentioning that in modern Egypt Ibrik is in common use in the present day by camel-drivers when they want their camels to get down on their knees, and slave-mistresses in the harems say Ibriky when they order a slave-girl to get down on her knees and confess repentance for wrong-doing (Expository Times, vol. v., p. 435). It would seem therefore that there is still good reason for the old rendering.

Again, we cannot but mark the astonishing change in Joseph’s circumstances, and we wonder whether he ever thought of the coat of many pieces with its significant meaning given to him by his father years before. Only once before, so we are told by the inscriptions, was a subject thus raised to a high position in Egypt.

Further assurance was given to Joseph by Pharaoh in the solemn promise that he should be kept from harm (Gen 41:44), and in the new name bestowed upon him, Zaphnath-paaneah. Here again we are in the region of conjecture. By some it is thought to mean "The Revealer of Secrets," by others, "The Support of Life," and yet again modern Egyptologists are said to favour "God spoke, and he came into life" (Driver’s Genesis, p. 344).

Joseph’s wife was also given to him by the king, and in marrying Asenath, the daughter of the Egyptian priest, we see how thoroughly Pharaoh intended Joseph to become identified with Egypt and its life. He thus became naturalized in his new country; and if we are inclined to wonder whether he had any scruples in marrying into such a family we may perhaps remember that there was no such clear severance between the Hebrews and other nations at that time as there was in subsequent times.

The new Prime Minister was not long before he took up with characteristic promptitude the work which lay before him. First of all he made a tour throughout all the land, and in the seven plenteous years he gathered up all the food and laid it up in store houses. He carried out his policy with thoroughness and success.

Meanwhile personal and domestic happiness was coming to him. God gave to him two sons, and true to his constant recognition of the Divine blessing, he acknowledged God’s mercies in the names that he gave to them. The firstborn he called Manasseh (which means "Forgetting"); for God said he, "hath made me to forget all my toil, and all my father’s house." Everything in life had a profound significance for Joseph, though we are not to take these words literally, as though all his early life had become entirely obliterated from his memory. The true meaning is that now he had a new outlook, and was able to view things from the standpoint of his own home rather than that of his father’s. Hitherto his thoughts had naturally gone back with intense longing to the old home and his old father. Now, however, he had home, wife, work and interests of his own, and everything was henceforth to be judged from this new point of view. The prosperous years were doing their office in Joseph’s life. They were making changes in the man. They were working off the depression, the anxiety; the wistfulness of that sorrowful past; they were filling his soul with more ample conceptions of God’s goodness; they were causing him to forget all his toil. . . . His father’s house, loved as it still must be, could not rise in his mind as the sole form of welfare, the sole image of good; nor could his expectations of home happiness take that form now. That, too, had gone from the present to the past. . . . God had made him feel that the career of deliverance and comfort might, and did, take another shape. He filled the present for him with other scenes, and the future with other expectations; and he enriched all with a great sense of enjoyment, of peace, and welfare given and blessed by God (Rainy, Expositor, series 3, vol. IV.

pp. 401-411).

The name of the second son Joseph called Ephraim ("Fruitful"); "for God hath caused me to be fruitful in the land of my affliction." If the birth of the first son reminded him of the negative side of his life’s experiences, enabling him to blot out the memory of the past, the birth of the second son suggested the positive side of his life in the abundant blessing that God had vouchsafed to him. How beautiful it is when life is interpreted in the light of God’s dealings, and when everything, dark or light, has its own Divine significance! There was no resentment, no murmuring, no occupation with personal ills, no concern with mere second causes. Everything in Joseph’s experience was illuminated by light from heaven.

Not the least important point derivable from the story at this juncture is that when Joseph became Prime Minister of Egypt he did not forget his religion, and set it aside as a thing of the past. On the contrary, he used it in the fulfilment of the duties of his important office. If Divine grace was needed in the time of his affliction, much more was it needed in the moment of prosperity. If ever Joseph needed protection, it was at this time. His self-possession arid his perfect accommodation to his new surroundings could only have come through absolute dependence upon God. Prosperity therefore made no difference to him. He was the same Joseph that he had been in the days of adversity. He acknowledged God’s hand and goodness, and thereby proved that he had learned some of the deepest lessons of life in the school of discipline.

The story of Joseph’s life and work as Prime Minister of Egypt can, as we have seen, be regarded from the point of view of religious manhood, genuine character, and splendid work. We prefer, however, to look at it from the standpoint of the Divine purpose, and see in it lessons about God in relation to His servants.

Again and again we shall find it profitable and important to recall the links in the chain which led from Canaan to Egypt, from the old home to the royal court. Jealousy by brothers, sale as a slave, faithfulness under temptation, sympathy with sadness, endurance of ills, loyalty to God, the dreams of a monarch, the memory of past mercies these were the slender but sufficient threads which linked the pit in Canaan with power in Egypt. Not one of these links of connection was unnecessary. Each one was essential, and formed one of the "all things" that worked together for good. How often we find this so in life! A multitude of minute events, not even one of them great or striking or marvellous, and yet at the end a truly astonishing revelation of the working of God. Let us never hesitate to believe in Him Whose never-failing providence ordereth all things both in heaven and earth.

It was a long time from Egypt back to the youthful dreams of the boy Joseph, but now they were in a measure fulfilled and were yet to be completely realized. How true it is that them that "honour Me I will honour!" God will justify Himself at last. His providence often appears like a piece of tapestry looked at from the wrong side, but the pattern is there and only needs the true standpoint to perceive it. "Shall not the Judge of all the earth do right?"

In the Great Day when everything is seen clearly it will be the testimony of every one of God’s servants that "He hath done all things well." Meanwhile it is for us to rest in the Lord and wait patiently for Him, and He shall bring forth our righteousness as the light and our judgment as the noonday.

During those years God’s of trial, life must have been a great mystery to Joseph. The misunderstandings, misrepresentations, and persecution were unusually severe and protracted, but they brought the needed discipline for the subsequent years of exaltation. He had learned, and so could teach. Our best work is always the result of long preparation, and it is only thus that we can pass on the lessons that God teaches us. There is a plant which takes a century to develop, and flowers but for a short time. So it is with human character. The process of training is long, but the power which results is great. It took Moses eighty years to get ready for the one night of deliverance from Egypt.

This is the supreme lesson which meets and impresses us at every stage of Joseph’s history. In adversity he trusted his God and waited God’s time. In prosperity he leaned upon his God and found His grace sufficient. And thus the balance was preserved. His heart was not tried by humiliation nor his head turned by exaltation. When the Lord exalts His servants to positions of importance it is because He has prepared them by discipline. In moments which appeal to human pride and self-sufficiency the believer needs nothing less than Divine power to keep him humble, simple, and faithful, and for all this there is no school like the grace of God.

Let us therefore make God real in our daily life, and ever put and keep Him in the foremost place in all our interests and hopes. In darkness or in daytime let us live in Him, and then we shall be enabled to live for Him. The darkness may be great and prolonged, but He is our Light. The sunshine may be fierce and dazzling, but He is sufficient. Whatever our pathway, be it shadowed or bright, He is near, He will keep, and He will make our lives strong, sweet, beautiful, fragrant and blessed.