Joseph's Early Life - He is Sold by his Brethren into Slavery - Joseph in the House of Potiphar -Joseph in

(GENESIS 37-39)

FOR the proper understanding of what follows, it is necessary to bear in mind that what may be called the

personal history of the patriarchs ceases with Jacob; or rather that it now merges into that of the children of

Israel - of the family, and of the tribes. The purpose of God with the patriarchs as individuals had been

fulfilled, when Jacob had become father of the twelve, who were in turn to be the ancestors of the chosen

people. Hence the personal manifestations of God to individuals now also ceased. To this there is only a

solitary exception, when the Lord appeared unto Jacob as he went into Egypt, to give him the needful

assurance that by His will Israel removed from Canaan, and that in His own good time He would bring them

back to the land of promise. By way of anticipation, it may be here stated that this temporary removal was in

every respect necessary. It formed the fulfillment of God's prediction to Abram at the first making of the

covenant (Genesis 15:12-17); and it was needful in order to separate the sons of Jacob from the people of the

land. How readily constant contact with the Canaanites would have involved even the best of them in

horrible vices appears from the history of Judah, when, after the selling of Joseph, he had left his father's

house, and, joining himself to the people of the country, both he and his rapidly became conformed to the

abominations around. (Genesis 38) It was necessary also as a preparation for the later history of Israel, when

the Lord God would bring them out from their house of bondage by His outstretched arm, and with signs

and wonders. As this grand event was to form the foundation and beginning of the history of Israel as a

nation, so the servitude and the low estate which preceded it were typical, and that not only of the whole

history of Israel, but of the Church itself, and of every individual believer also, whom God delivers from

spiritual bondage by His mighty grace. Lastly, all the events connected with the removal into Egypt were

needful for the training of the sons of Israel, and chiefly for that of Joseph, if he were to be fitted for the

position which God intended him to occupy. Nor can we fail to recognize, that, although Joseph is not

personally mentioned in the New Testament as a type of Christ, his history was eminently typical of that of

our blessed Savior, alike in his betrayal, his elevation to highest dignity, and his preserving the life of his

people, and in their ultimate recognition of him and repentance of their sin. Yet, though "known to God"

were all these "His works from the beginning," all parties were allowed, in the free exercise of their own

choice, to follow their course, ignorant that all the while they were only contributing their share towards the

fulfillment of God's purposes. And in this lies the mystery of Divine Providence, that it always worketh

wonders, yet without seeming to work at all - whence also it so often escapes the observation of men.

Silently, and unobserved by those who live and act, it pursues its course, till in the end all things are seen

"to work together" for the glory of God, and "for good to them that love God, that are the called according

to His purpose."

The scriptural history of Joseph opens when he is seventeen years of age. Abundant glimpses into the life

of the patriarchal family are afforded us. Joseph is seen engaged in pastoral occupations, as well as his

brethren. But he is chiefly with the sons of Bilhah and Zilpah, the maids of Leah and Rachel. Manifestly also

there is ill feeling and jealousy on the part of the sons of Leah towards the child of Rachel. This must have

been fostered by the difference in their natural disposition, as well as by the preference which Jacob showed

for the son of his beloved wife. The bearing of the sons of Jacob was rough, wild, and lawless, without any

concern for their father's wishes or aims. On the other hand, Joseph seems to have united some of the best

characteristics of his ancestors. Like Abraham, he was strong, decided, and prudent; like Isaac, patient and

gentle; like Jacob, warmhearted and affectionate. Best of all, his conduct signally differed from that of his

brethren. On the other hand, however, it is not difficult to perceive how even the promising qualities of his

natural disposition might become sources of moral danger. Of this the history of Joseph's ancestors had

afforded only too painful evidence. How much greater would be the peril to a youth exposed to such

twofold temptation as rooted dislike on the part of brothers whom he could not respect, and marked