We have then the interpretation of Joseph himself, on all the designs of God in this matter, in his touching answer to his brethren.
Joseph might be supposed to have some respect for his father, for that which had stood in such a relationship to himself—as Messiah issuing of Israel, and was their beloved—but when Israel was set aside, as viewed in this light, and Joseph was to deal with his brethren simply as such, then he might take vengeance.
But grace is perfectly brought out—he was not sparing, simply because they were his father's children, but of his own love and grace, and judging of his own position by the counsels of God. Grace, supreme grace ordered the relationship, and will, between the blessed Lord, and His Jewish brethren in that day—all title of Israel as of old is passed—it is gone and passed away. But He is full of grace and favor towards His brethren, they have been forced indeed to recognize Him, and that is utter humiliation, and the truth of his dreams, though they would have set them aside, and, because they understood not, fulfilled them, but now, all is grace.
After they are brought back, humbled by grace, Joseph sympathizes with them, and shows that his rejection, though meant ill by them, was God's counsels in good towards them; also, now he would sustain them—grace took its free, and unhindered plan.
The counsel of God having brought about the means which made grace free and unhindered to bless on this new ground—evil done away—the relationship of brethren there—and the very evil, in God's wisdom, having put him in the place of power above all, whence in blessing, evil being far, grace could act in all its bounty-such was Joseph's—such is the blessed Lord's plan, especially in that day towards His brethren. He speaks to their hearts, verse 21 margin; this closes.
Joseph now takes, as such, the place of prophet attached to the promise, and far from Canaan, and the restoration yet distant, faith has equal assurance of it, and he gives commandment concerning his bones; the splendor of Egypt made the promise nothing less precious, long might be the time (for now he takes Israel's earthly place as prophet—the counterpart of Gentile exaltation) sorrowful the delay to Israel, but it was not the less sure, and his bones in Canaan was more to the hope of the heir of promise, the spirit of hope in the prophet, than the most lordly grave in Egypt, far from the promise of God; and when God had identified Himself with His people in hope, Egypt was empty of this—Canaan full of it to his heart—whatever its condition to man, or the present excellency of Egypt to the thoughts of the flesh, his hopes rest there, and identify themselves with Israel's future return. Here he was, as I said, the type of Israel's hope, now far from the land, as before, of the heavenly glory of Christ; blessings were indeed on the head of him that was separate from his brethren, above the blessings of his progenitors—the whole way of God's counsels are opened out in this blessed and favored servant and type of the Lord—type of glory above, and prophet of hope to Israel below—the place of the Lord Jesus now, though Israel must be humbled to receive it, and own Him of whom it shall be said, "Blessed is he that cometh in the name of the Lord."
Here remark it is a thing entirely future; it is not as Abraham, Isaac, and Jacob buried there as a sort of pledge of the land belonging to them—to Israel in time to come—to the Lord forever; it is out of Canaan—faith in a future restoration, when God should accomplish His purpose concerning His people.
- 24, 25. In the first two classes of the details of faith (Heb. 11:8-228By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: 10For he looked for a city which hath foundations, whose builder and maker is God. 11Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. 12Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. 13These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14For they that say such things declare plainly that they seek a country. 15And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. 17By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18Of whom it was said, That in Isaac shall thy seed be called: 19Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. 20By faith Isaac blessed Jacob and Esau concerning things to come. 21By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. 22By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones. (Hebrews 11:8‑22)) we have the absence of sight, and of possession, and of the power of nature, and God counted on. The promises make them heavenly, the names are El-Shaddai (God Almighty) and Elión (Most High), Possessor of heaven and earth—one, security on earth when it is not his—the other, opening heaven, if he does not get earth. Then after that, renouncing earthly promise in flesh as a present thing, but counting upon it in future as set up in Christ—Isaac, heir of promise, given up in flesh, known in resurrection; the purposes of God in Jacob and Esau; the heir and inheritance—double portion in the sons of Joseph (compare Gen. 49:22-2622Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: 23The archers have sorely grieved him, and shot at him, and hated him: 24But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:) 25Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 26The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren. (Genesis 49:22‑26)) and 1 Chron. 5:1, 21Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright. 2For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's:) (1 Chronicles 5:1‑2)—this producing worship, God's proper blessing, and inheritance in the true Joseph, and then the literal promise of the land on earth, in Joseph's bones.
Here the book closes, and the actual principles of deliverance, and relationship are opened out—actual then for Israel, and typic of God's accomplishment, known to faith; the bones of the fathers were pledges of the hope of promise in Canaan, Joseph's of restoration from Egypt.