Joseph

Submission Under Injustice

Joseph was sold for a servant, whose feet they . . . laid in iron . . . the word of the LORD tried him. The king . . . loosed him . . . he made him lord of his house, and ruler of all his substance. The LORD was with Joseph, and shewed him mercy, and gave him favor. —Psalms 105:17-21; Genesis 39:21

Few characters in the Scriptures so endear themselves to us as Joseph. Called from an early age to be the Lord’s agent for preserving the life of his family, and of the surrounding world, he endured the jealousy of his brethren in ways so treacherous it would severely embitter most people. But through faith in the Most High, and in the intimations of a grand purpose of God to be worked through his perseverance, his trials served to temper a lovely character, and he became a type of the very savior himself.

The story of Joseph consumes most of the last 14 chapters of Genesis, from chapter 37 onward. Genesis 37:2 begins, “These are the generations of Jacob,” or as in the NIV translation, “This is the account of Jacob.” The phrase actually refers to the preceding narrative. It is a closing expression which ends the previous passage and for this reason some modern translations show a clear break between this expression and the succeeding story about Joseph.

This kind of phrase is used 11 times in Genesis, and is a terminating expression rather than an opening expression (Genesis 1:4; 5:1; 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1; 36:9; 37:2). It appears in Genesis 37:2 for the last time because the preceding 36 chapters form a different literary segment of Genesis than the remainder. The first 11 accounts were evidently transcribed by Moses from cuneiform records, and bear the telltale signs of tablet narratives, whereas the story of Joseph would have been recorded in Egypt, probably on papyrus scrolls customary for that culture, a different medium with different literary forms.

If so, then the language of the tablet narratives would have differed from the language of the Joseph story, and this is reflected in the account as it has come down to us. “The presence of Babylonian words in the first eleven chapters is a further testimony that the contents of the earliest narratives and genealogies were written during the lifetime of the early patriarchs of Genesis, for they used that language. The presence of Egyptian words and Egyptian environment in the last fourteen chapters of Genesis, adds its irresistible testimony that those chapters were written in Egypt” (New Discoveries in Babylonia About Genesis, P. J. Wiseman, p. 147).

Young Joseph

The narrative begins when Joseph was age 17,and was sold by his brothers and taken to Egypt. Later, when Jacob was reunited with his son in Egypt, he gave his age as 130 years, and ultimately died at age 147—thus he was with Joseph for 17 years at the beginning, and 17 years at the end. It is customary to recognize in the experiences of Joseph an allegory about Jesus, and perhaps these equal periods reflect the fact that as Jesus was always with the Father from the beginning of his creation by God, so when reunited after his resurrection he would from thereon be with the Father.

The meaning of the number itself, 17, probably comes from its parts, 7 and 10, showing the perfect one (Jesus, 7) who gave himself for the world (10, an earthly number). Probably the same symbolism is shown by the number 70 (as in Numbers 7:13, and the total bullocks in Numbers 29:13-32), 7+10 having the same symbolism as 7x10. Yet a third way of representing this is in the 153 fishes of John 21:11 (153 is the sum of the whole numbers through 17)—the fishes representing those redeemed from earth through the gospel call opened by the offering of Jesus.

By this young age the animosities of his brethren had already turned against him, as reflected in the closing expression of verse 2, “Joseph brought their father a bad report about them” (NIV). Why the ill will against Joseph? Verses 3 and 4 explain that Israel loved Joseph more than the others, and showed this by his gift of “a coat of many colors.” In a tomb drawing in Egypt from about this period, some of the Semitic visitors (identified by their beards) are dressed in specially colorful garments, which may be some indication of the appearance of Jacob’s gift to Joseph (Pharaohs and Kings, David Rohl, p. 292).

Joseph then had two dreams, which moved his brothers to even more jealousy. The first was about him and his brothers gathering sheaves in the field, when their sheaves made obeisance to Joseph’s. In the second, the sun, moon, and 11 stars made obeisance to Joseph. The sun of course represented Jacob, the moon evidently the matriarch Leah (Joseph’s real mother had already died), and the 11 stars Jacob’s brothers. If in the dream the “obeisance” was rendered to a star representing Joseph, then it is interesting to note that early “natural Israel” was pictured with a sun, moon, and 12 stars, just as early “spiritual Israel” is so represented in Revelation 12:1.

Even Jacob reacted to this dream when Joseph told it—“his father rebuked him” (verse 10)—but though Joseph’s brethren “envied him,” his father Jacob, who also had had dreams from God, “observed the saying” (verse 11).

Hebron, Shechem and Dothan

Joseph’s ten brothers (Benjamin would have been too young) were off shepherding the sheep, and Jacob sent Joseph to inquire about their welfare. “Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I . . . So he sent them out of the vale of Hebron, and he came to Shechem” (verses 12-14).

Hebron is where Abraham, Isaac, and Jacob are buried, and thus is identified with God’s covenant promise to these patriarchs. Sending Joseph out of Hebron is as to say in the picture, Jesus’ mission to Israel was in fulfillment of theAbrahamic covenant. Indeed, Malachi’s prophecy of the first advent says, “I [God] will send my messenger . . . even the messenger of the covenant” (Malachi 3:1). The covenant Malachi means is the Abrahamic covenant, judging by the words of the angel in Luke 1:68-73, “God . . . hath raised up an horn of salvation ... to remember his holy covenant, the oath which he sware to our father Abraham.” When Mary, pregnant with Jesus, visited Elizabeth, it was in “the hill country . . . a city of Judah” (Luke 1:39), which is the area of Hebron (Joshua 21:11).

Shechem, by contrast, represents the Law covenant. It was there that Joshua gathered the Israelites, and “called for the elders of Israel, and for their heads, and for their judges, and for their officers” (Joshua 24:1), to recall the Lord’s providences, and reaffirm to them the covenant God made with them through Moses. “So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord . . . Behold this stone shall be a witness unto us” (Joshua 24:25-27).

Joseph’s brothers were expected to be nourishing their flocks at Shechem, representing that the leaders of Israel should have been tending their pastoral duties by nourishing Israel with the precepts of the Law when Jesus came. Had they been so doing faithfully, presumably they, and Israel, would have recognized Jesus as the perfect one, the Messiah. But when Joseph arrived at Shechem his brothers were no where to be found.

As Joseph pondered the matter, “a certain man found him, and behold, he was wandering in the field: and the man asked him . . . What seekest thou? And he said, I seek my brethren: tell me . . . where they feed their flocks” (verses 15,16). The man was not of Jacob’s family, and probably represents the Gentiles who took note of our Lord’s ministry, and inquired of his purpose. But Jesus had come particularly for Israel, “I am not sent but unto the lost sheep of the house of Israel” (Matthew 15:24).

The man replied he had overheard them say “let us go to Dothan,” so Joseph went there and indeed did find them. Dothan is a contracted term meaning “two cisterns” (see McClintock and Strong), and reminds us of Israel’s condition when Jesus arrived. “My people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13). Probably it was in one of the cisterns that gave the place its name that Joseph was briefly detained. “The pit [cistern] was empty, there was no water in it” (verse 24).

Israel was at this place of dry cisterns when Jesus arrived. Thus Jesus sprang up “as a root out of a dry ground” (Isaiah 53:2, compare Deuteronomy 32:24; Isaiah 44:3; Zechariah 9:11). Israel is even yet at Dothan symbolically. Dothan reappears in Scripture in 2 Kings 6:13 as the location of Elisha when he delivered Israel from their enemies, picturing the Ancient Worthies delivering Israel from their enemies in the troubles which will turn Israel to the Lord.

Joseph Taken

When his brothers saw Joseph approach, they said “come now . . . let us slay him” (verse 20), just as the leaders of Israel said in the parable of the vineyard, “this is the heir . . . come, let us kill him” (Matthew 21:38). Reuben prevailed on his brethren not to shed blood however, and Joseph was stripped of his coat of many colors and placed in the dry pit. So Israel at the first advent denied Jesus the dignity of his office, and wished to bring him down to their own “dry” level. A teacher of the people they might tolerate, but one who threatened their position they would not. Pride was at the root, and as with Cain, they would not conquer it.

While Joseph was in the pit, the brothers sat down to eat. Joseph must have cried out to his brothers, imploring them to listen to him. Years later they would remember “when he besought us . . . we would not hear” (Genesis 42:21). So while the leaders of Israel were in fellowship together in their own arrangements, they ignored the pleas of Jesus toward reformation of heart.

Soon a band variously referred to as Ishmaelites and Midianites came by, and the brothers (excepting Reuben) sold Joseph for 20 pieces of silver. As Judah urged, “let not our hand be upon him; for he is our brother” (verse 27). Likewise the Jews in Jesus’ day, though responsible for his death, did not directly take his life, but turned him over to others—the Romans.

When Reuben learned what had occurred, he was distraught. Perhaps as the firstborn he felt a special responsibility. Though Reuben generally did not shine for his character, in this episode he was at least superior to his brethren. Perhaps he represents ones such as Nicodemus and Joseph of Arimathea who were disciples of Jesus, “but secretly for fear of the Jews” (John 19:38), who “had not consented to the counsel and deed of them” (Luke 23:51). In at least one other picture Reuben is frequently thought to represent a noble class—Reuben, Gad, and Manasseh who obtained an inheritance on the east of Jordan picture the Church, Great Company, and Ancient Worthies respectively, who receive their inheritance before the world in general.

Joseph’s brothers stained his coat of many colors with blood and presented it to Jacob, deceptively inquiring whether he recognized it as Joseph’s. Of course he did. What resulted from Messiah’s advent was the blood of atonement, presently employed in the redemption of the saints.

Descent from Judah

The story of Joseph is interrupted by chapter 38, which records the unusual descent from Judah, and particularly the birth of Pharez who was a progenitor of our Lord. Probably itis intruded into the narrative at this point because these episodes occurred while Joseph was in Egypt. But the story it tells is fitting at this time symbolically also, as it is allegorical of the development of the true seed of blessing, Christ and his church.

Normally the genealogy of the promised seed, and the birthright blessing, would both pass to the eldest son, which was Reuben. But because of Reuben’s indiscretion (Genesis 35:22; 49:4) he was passed by, the birthright going to the favored son Joseph, and the genealogy of the promised seed passing to Judah (skipping Simeon and Levi probably for the reason mentioned in Genesis 49:5-7).

The birthright blessing of a double portion was fulfilled in Joseph by his two sons each becoming recognized as a full tribe among the nation. As the recipient of the birthright blessing it is fitting that Joseph is a type of Christ. But from Judah was to descend the promised seed, and the development of that promised seed of blessing is pictured in the descendants of Judah in chapter 38.

Judah took to wife the daughter of his Canaanite friend Shuah, who bore him three sons: Er, Onan, and Shelah. We suggest these three sons all represent Israel, at different times and circumstances. Of Israel was to come the promised seed of blessing in due course. But Israel proved rebellious, and it was necessary for God to destroy their kingdom, and raze their temple, at the time of Nebuchadnezzar. This is “Er”—which means “enemy”—and Er “was wicked in the sight of the LORD; and the LORD slew him” (Genesis 38:7; Psalm 107:10-12).

It was now for Onan to raise up seed in the name of his fallen brother, but when the time was come, he refused to cooperate and wasted the opportunity (verse 9). “And the thing which he did displeased the LORD: wherefore he slew him also” (verse 10). Onan represents Israel at the first advent, who had the opportunity to raise up seed for the nation at the advent of Messiah . . . an opportunity it refused. Onan means “strong,” and rebellious Israel at the first advent was indeed strong. So strong in fact, that in the revolt of 66 to 73 A.D. they were victorious over the Roman army until reinforcements, and a methodical tactical campaign, finally reduced them. When Jerusalem was taken, again the temple was razed to the ground, and the polity of Israel shattered.

Who, then, would prove to be the seed of blessing? Shelah was young and immature, and could not yet be given to Er’s wife Tamar. So she waited . . . and waited . . . and finally decided to take the initiative independently. In this well known but indelicate episode, Tamar bore by Judah directly, and conceived twins. Itreminds us of the twins in the womb of Rebecca, and has a similar meaning. One represented Israel after the flesh. The other represented those of faith, both Jewish and Gentile, who embraced Christ and became part of the promised seed. “If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29).

When Esau and Jacob (“supplanter”) were born, Jacob was holding the heel of his brother, suggesting his later overtaking of the firstborn blessing. With Tamar’s twins, Pharez and Zerah, the same point is pictured differently. Zerah was the first to put forth his hand from the womb, and the midwife tied to it a scarlet thread to mark him as the firstborn. But his hand was withdrawn, and his brother Pharez, meaning “a breach” or breaking forth, was born first. Through the line of Pharez came our Lord, and Pharez represented the spiritual seed. His brother Zerah, the would-be firstborn whose position was overtaken, represented Israel, as did Esau.

Judah’s third son Shelah at last did have a son, named after his older brother (1 Chronicles 4:21), so he did raise up “seed” to his fallen elder brother. This may represent that Israel will finally produce a seed which will be a blessing during the kingdom, namely natural Israel restored, obedient, and compliant. Shelah became the father of “them that wrought fine linen” (1 Chronicles 4:21), perhaps showing that Israel will help the world gain a standing of righteousness. But the Israelites miss the honor of becoming the promised seed, part of the body of Christ. The name Shelah means “request or petition,” and represents the Israelites turned back to God when they receive the “spirit of supplication” and are restored to favor with God.

The mother of Er, Onan, and Shelah was a Canaanite, consistent with Ezekiel 16:3 which says of Israel “thy mother [was] an Hittite.” Tamar, the mother of Pharez, means “palm,” a symbol elsewhere used to describe the bride of Christ (Song of Solomon 7:7).

The Story of Joseph Resumed

Joseph’s story resumes in chapter 40. He is now in Egypt, serving Potiphar, an officer of Pharaoh, “captain of the guard,” or as the margin has it, “chief of the executioners” (Genesis 37:36). If the Egyptians represent the Romans, Potiphar may represent Pilate. As Joseph served him well, so Jesus “witnessed a good confession” before Pilate (1 Timothy 6:13). As “Joseph found grace in his sight” (Genesis 39:4), so Pilate was favorably impressed with Jesus.

Joseph was condemned to prison for attempting to seduce his master’s wife. Of course it was a false charge—she attempted to seduce him, and failed. During Jesus’ forty days in the wilderness, the devil attempted to seduce Jesus, with power, offering him all the kingdoms of this world—and what else had he come to do but save the world?—and Jesus successfully resisted. But just as with Joseph, Jesus was condemned for the very charge he had successfully resisted. Jesus was indeed “king of the Jews,” but as he explained to Pilate, “my kingdom is not of this world” (John 18:36). On one occasion, “when Jesus therefore perceived that they would . . . take him by force, to make him a king, he departed again into a mountain himself alone” (John 6:15).

The prison of Joseph represented the prison house of death into which Jesus descended at his crucifixion. While in prison Joseph encountered two people who had troubling dreams, the butler (cup bearer) and the baker. In the butler’s dream there was a vine with three branches which budded, blossomed, and bore fruit. “And Pharaoh’s cup was in my hand: and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand” (Genesis 40:11). Joseph gave the interpretation—the three branches were three raised from prison and made Pharaoh’s cup bearer again.

The baker was encouraged with such a pleasant meaning, and gave his dream also. He had on his head three white baskets, and in the top one various breads for Pharaoh, which the birds ate up out of the basket. Joseph’s interpretation—the three baskets were three days, and within three days the baker would lose his head, be hanged on a tree, and the birds would pluck his flesh. And so it all happened.

The dreams represent things pertaining to Jesus when he was in the grave. On the third day there would be a dramatic change, as with the butler—he would be restored to life, seated again at the right hand of God, and bear the cup of the “wine” of atonement “which cheereth God and man” (Judges 9:13). But on the third day the baker would find quite a different result. The producer of bread would not be restored. “The bread that I will give is my flesh” (John 6:51), said Jesus, and his flesh is never to be restored. When he died on the tree, it was gone for good.

The Rest of the Story

In the succeeding chapters are a variety of pictures, some overlapping, each with a particular focus. At the end of two full years Joseph was lifted from prison, made second only to Pharaoh in the kingdom, given a bride, and ruled Egypt for its blessing, just as Jesus was raised to the right hand of God, receives a bride, and rules the world in the kingdom for its blessing.

The seven years of plenty and seven years of famine represent the Gospel and Millennial ages—in the first mankind considers themselves self-sufficient, but they will come to recognize their need, and then have it supplied, in the kingdom. Meanwhile one part out of five of the produce of Egypt is saved during the first seven years to provide for the lean years ahead —just as in the Gospel age the saints are called out of this world now to provide nourishment for the world in the kingdom. The number five, as in the parable of the wise and foolish virgins, represents the new creation.

At last his brethren appeared before him, men changed by the experience of years, now repentant of their evil deed. So now, in the end of this age, Israel begins to recognize its need of assistance. Now, even in the presence of their brother and master, they do not recognize him, but he knows them. He is testing them by trying experiences, before it is timely to reveal himself to them.

Israel is now passing through very trying circumstances. It is learning, as a nation, what it is like to be unjustly accused, when all it wishes is to have peace with the neighbors, who, though they will not admit it, have been richly blessed by Israel’s presence. Surely this is part of the preparation of the hearts of the Israelites, mellowing them, to receive with chastened humility their Messiah who came 2000 years ago to bring them peace, but was in every way accused unjustly, though his very presence with them brought rich blessings which they spurned.

When Joseph at last revealed himself to them, there was a great weeping at the reunion, “and the Egyptians . . . heard” (Genesis 45:2). It calls to mind the prophecy of Zechariah 12:10, which remarks on the great weeping at the reunion of the Israelites with their brother and Messiah.

Patience, Purity, Forgiveness

There is nothing in the long record respecting Joseph which speaks of any flaw. Of course, as all sons of Adam, he was imperfect, but the absence in the record of any sin or slip makes him a good representation of our Lord, who was actually “holy, harmless, undefiled, separate from sinners” (Hebrews 7:26). There is no record of murmuring or complaint—even in the face of such intense unjust treatment and accusation. Instead, only faithful application to whatever duty was at hand, which earned him the respect of all his associates. Probably during his dark experiences he clung to the testimony of his early dreams that some good would come, and patiently waited for God’s due time. What a blessing he will have in the kingdom, as one of the “princes in all the earth,” when he sees that his life record served as a picture of Christ, and an inspiration to so many.

In his trial with Potiphar’s wife he showed great moral purity, and gave us an example of how to deal with temptations of the flesh. He refused to become corrupted, and fled from the tempter. “Flee fornication . . . flee from idolatry . . . flee these things . . . flee youthful lusts, but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (1 Corinthians 6:18; 10:14; 1 Timothy 6:10-11; 2 Timothy 2:22). If we flee sin, and submit ourselves to God, and “resist the devil and he will flee from you” (James 4:7).

And, perhaps most endearing of all, Joseph is renown for his forgiving spirit, so kind that even his brethren could not quite believe it. But Joseph assured them he considered the experience as overruled by God for the preservation of life. What an excellent picture of Christ, who even more so suffered unjustly, surely more than we can appreciate, by a hateful generation. But he accepted it without a complaining spirit, and offers to the wondering world, and to his Jewish brethren as they will see in due time, full forgiveness of sins, secured by his own sacrifice.

What an example to us, to have a patient, forgiving spirit, ready to relax personal grievances, to acknowledge them as known and overruled of the Lord for a higher good. We can embrace this attitude in our heart now, even in otherwise bitter circumstances. If our enemies are not yet prepared to receive tokens of forgiveness, in due course they will, and our present spirit, and their later experience, will bear rich fruitage.