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. 11:8-22) 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. 49:22-26) and 1 Chron. 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.