Notes on the Book of Genesis

by Charles Henry Mackintosh

But there are two points in Joseph's history which, together with what has been noticed, render the type remarkably perfect; I allude to his marriage with a stranger in Chapter xli, and his interview with his brethren in Chapter xlv. The following is the order of events. Joseph presents himself to his brethren as one sent by the father; they reject him, and, so far as lies in them, put him in the place of death; God takes him up from thence, and raises him to a position of highest dignity: thus exalted, he gets a bride; and when his brethren according to the flesh, are thoroughly broken and prostrate before him, he makes himself known to them, tranquillizes their hearts, and brings them into blessing; he then becomes the channel of blessing to them and to the whole world.

I shall just make a few remarks on Joseph's marriage and the restoration of his brethren. The strange wife shadows forth the Church. Christ presented himself to the Jews, and being rejected, took his seat on high, and sent down the Holy Ghost to gather out an elect Church, composed of Jew and Gentile, to be united with him in heavenly glory. The doctrine of the Church has already been dwelt upon in our remarks on Chapter xxiv., but one or two points remain to be noticed here. And first, we may observe that Joseph's Egyptian bride was intimately associated with him in his glory.[20] She, as being part of himself, shared in all that was his. Moreover, she occupied a place of nearness and intimacy known only to herself. Thus it is with the Church, the bride of the Lamb. She is gathered to Christ to be the sharer, at once, of his rejection and his glory. It is Christ's position which gives character to the position of the Church, and her position should ever give character to her walk. If we are gathered to Christ, it is as exalted in glory, and not as humbled down here. "Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more." (2 Cor. v. 16.) The Church's gathering-point is Christ in glory. "I, if I be lifted up from the earth, will draw all men unto me." (John xii. 32.)

There is far more of practical value in the clear apprehension of this principle than might, at first sight, appear. It is ever the aim of Satan, as it is the tendency of our hearts, to lead us to stop short of God's mark in every thing, and specially in the centre of our unity as Christians. It is a popular sentiment, that "the blood of the Lamb is the union of saints," i. e., it is the blood which forms their centre of unity. Now, that it is the infinitely precious blood of Christ which sets us individually as worshippers in the presence of God is blessedly true. The blood, therefore, forms the divine basis of our fellowship with God. But when we come to speak of the centre of our unity as a church, we must see that the Holy Ghost gathers us to the Person of a risen and glorified Christ; and this grand truth gives character—high and holy character—to our association as Christians. If we take lower ground than this we must inevitably form a sect or an ism. If we gather round an ordinance, however important, or round a truth, however indisputable, we make something less than Christ our centre.

Hence, it is more important to ponder the practical consequences which flow out of the truth of our being gathered to a risen and glorified Head in the heavens. If Christ were on earth, we should be gathered to him here; but, inasmuch as he is hidden in the heavens, the Church takes her character from his position there. Hence, Christ could say, "They are not of the world, even as I am not of the world;" and again, "For their sakes I sanctify myself, that they also might be sanctified through the truth." (John xvii. 16, 19.) So, also, in 1 Peter, we read, "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious; ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." (Chap. ii. 4, 5.) If we are gathered to Christ we must be gathered to him as he is, and where he is; and the more the Spirit of God leads our souls into the understanding of this, the more clearly we shall see the character of walk that becomes us. Joseph's bride was united to him, not in the pit or the dungeon, but in the dignity and glory of his position in Egypt; and, in her case, we can have no difficulty in perceiving the vast difference between the two positions.

But farther we read, "And unto Joseph were born two sons, before the years of famine came." There was a time of trouble coming; but previous thereto the fruit of his union appeared. The children whom God had given him were called into existence previous to this time of trial. So will it be in reference to the Church. All the members thereof will be called out, the whole body will be completed and gathered to the Head in heaven, previous to "the great tribulation" which shall come upon all the earth.

We shall now turn for a little to Joseph's interview with his brethren, in which we shall find some points of resemblance to Israel's history in the latter day. During the period that Joseph was hidden from the view of his brethren, these latter were called to pass through deep and searching trial,—through intensely painful exercises of conscience. One of these exercises is poured out in the following words: "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, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also, his blood is required." (Chap. xlii. 21, 22.)

Again, in Chap. xliv. we read, "And Judah said, What shall we say unto my Lord? What shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants." None can teach like God. He alone can produce in the conscience the true sense of sin, and bring the soul down into the profound depths of its own condition in his presence. This is all his own work. Men run on in their career of guilt, heedless of every thing, until the arrow of the Almighty pierces their conscience, and then they are led into those searchings of heart, and intense exercises of soul, which can only find relief in the rich resources of redeeming love. Joseph's brethren had no conception of all that was to flow to them from their actings toward him. "They took him and cast him into a pit ... and they sat down to eat bread." "Woe to them ... that drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph." (Amos vi. 6.)

However, God produced grief of heart, and exercises of conscience, and that in a most wonderful way. Years rolled on, and these brethren might have vainly imagined that all was right; but, then, "seven years of plenty, and seven years of scarcity!" What did they mean? Who sent them? And for what were they designed? Admirable providence! Unsearchable wisdom! The famine reaches to Canaan, and the calls of hunger actually bring the guilty brethren to the feet of the injured Joseph! How marked is the display of God's own hand in all this! There they stand, with the arrow of conviction thrust through and through their consciences, in the presence of the man whom they had, "with wicked hands," cast into the pit. Surely their sin had found them out; but it was in the presence of Joseph. Blessed place!

"Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren." (Chap. xlv. 1.) No stranger was allowed to witness this sacred scene. What stranger could understand or appreciate it? We are here called to witness, as it were, divinely-wrought conviction in the presence of divine grace; and we may say, when these two come together there is an easy settlement of every question.

"And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that you sold me hither; for God did send me before you, to preserve life.... And God sent me before you, to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you sent me hither, but God." This is grace indeed, setting the convicted conscience perfectly at rest. The brethren had, already, most thoroughly condemned themselves, and hence Joseph had only to pour in the blessed balm into their broken hearts. This is all sweetly typical of God's dealings with Israel, in the latter day, when they shall look upon him whom they have pierced, and mourn. Then they shall prove the reality of divine grace, and the cleansing efficacy of that "fountain which shall be opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." (Zech. xiii. 1.)