06.7.5. Joseph Exalted Over All Egypt
V. -- JOSEPH EXALTED OVER ALL EGYPT
WE come now to the exaltation of the elect. After long suffering, first from the ungoverned violence of activities which spring from true service (Genesis 37:1-36), then through temptations from the affections of the natural man (Genesis 39:1-23), then through bondage and pain (Genesis 40:1-23), the spirit is freed and glorified. All Egypt bows to Joseph. He counsels its prince, and in due times arranges all its doings. Of the inward fulfilment I can write but little, though in each detail this scene deserves the closest attention. This, however, I may say, that we are here shewn how the natural man is subdued at last, and in all its parts is governed by the spirit. The steps detailed are briefly these. Pharaoh, that is, the highest faculty of the natural man, (Note: See on Genesis 12:1-20 and Genesis 40:1-23.) is now greatly disturbed by visions. He dreams that all his strength is swallowed up. He sees lean kine devouring fat ones, while the lean are none the better for it. He sees thin ears consuming the full, till nought remains. He feels assured, though he cannot read the riddle, that it portends evil (Genesis 41:17-24). Cattle and corn are two great gifts for man’s blessing, namely, the animal faculties which may be used or abused, and the fruits which are the result of the cultivation of the creature. (Note: See on Genesis 8:1-22 and Genesis 9:1-29.) Here the natural man begins to perceive that these may perish, and leave their present possessor in utter misery. By the elect these creatures were offered to God; but in Egypt they are never so offered, but beast eats beast, and none is better for it. The fruits of the earth, too, (and where is it cultivated as in Egypt?) are seen now consuming one another. Surely it is an awful sight. In this juncture the wisdom of Egypt is summoned to aid, but it can render no assistance. Then from the butler, that is, some sense which serves the natural man, (Note: See on Genesis 40:1-23.) the natural man himself learns of one who is near and can unravel such difficulties. The spirit’s witness is heard with awe, and its counsel at once is obeyed through fear of coming judgment. Wherever the natural man is to be governed, this must be known. It invariably occurs wherever the spirit is destined to be the ruler. Egypt’s pride must bow. Troubles, therefore, which it is not able to avert, press on it. The natural man is brought into perplexity, that it may submit itself and hear the spirit’s teachings. The details I cannot open here; for it is one thing to see, another to utter such mysteries. I will only note that Joseph now receives a wife (Genesis 41:45); that is, certain natural affections or principles are embraced and rendered subject to the spirit; while some of the riches which God so wondrously bestows are treasured up, as a means of at least abating and better meeting the impending judgment (Genesis 41:47-49).
------------ As fulfilled without, this scene is open to all; and in this view we are here shewn the means by which worldlings are brought to allow the exaltation of the spiritual. Sooner or later the great of this world stand by their river, that is, watch the transient course of earthly blessings, and thereby are grieved with sad visions, as they see the good destroyed and preyed on by the evil. But they cannot understand their own riddle, much less devise a remedy which shall suffice to meet the crisis; till, at the suggestion of some who have already profited by their wisdom, the Lord’s beloved are found, not mere men of faith, or sons of God, or zealous servants only, but men who have long since dreamt of rule, and then for their truth and grace been separated from their brethren, and falsely charged, and sold, and shut up; who by all this have been prepared of God in due time to enlighten and guide and help many. By such both blessings and judgments are used to save the world. Egypt does not become Canaan, but a wondrous change is effected through its length and breadth; while some are united to them by a nearer and dearer tie, as a beloved Church, in which children are begotten who shall inherit Canaan. I do not care to dwell on historic applications; but I may say, that the christianising of Europe, through the influence which saintly souls exercised on a violent age, is one example of the outward fulfilment here; after which came that awful famine of the word of the Lord, which, had not abundant treasures been laid up, would have consumed the world. (Note: See Gloss Ord. in loco.) But the same story is fulfilling every day; and those who at one stage are mocked as dreamers, and misrepresented, and shut up, and cast out by brethren, end by ruling those whom their brethren cannot rule, and by saving and serving those who mocked them.
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Dispensationally the fulfilment here concerns us much. We saw how in this view the saved butler prefigured Gentile Christendom. (Note: See on Genesis 40:1-23.) Here we see how this liberated people, whose eyes were opened to behold the Vine, even while ministering it to the world, unfaithfully keeps to itself the secret of what the true Joseph has done for it. But a tine comes, in the providence of God, when the rulers of this world, represented in Pharaoh, begin to be sorely troubled. Visions haunt rulers, of weak things destroying strong, of hungry creatures eating up the fat and flourishing. The oxen strong to labour are seen to be consumed; and, what is worse, the thin and hungry ones are none the fatter for it. The seven good ears, of which it is twice noticed that "they came up upon one stalk" (Genesis 41:5; Genesis 41:22), (Note: Nothing like this is seen in "the thin ears.") are devoured by the poor and weak, in whom is seen no bond of union. The strong and good, having union among themselves, are destroyed by those who are alike in misery, but have no bond of fellowship. Surely it is an awful dream, which the world’s rulers are beginning to see, and not without perplexity. What does it portend? Such is the question this day with some to whom the butler has given the cup, but who do not know Joseph. It portends a trouble, which the world unaided cannot meet; one for which the learning and counsels of Egypt will find no remedy. For God Himself shall bring all Egypt to such self-despair, as will render the need of His Elect Servant’s presence and help plain to all. At this day a million men in Europe are needed to keep order; to keep, while it may be so, the weak and hungry from devouring the strong before them. Sooner or later, spite of all its boastings, the world will discover that it needs Christ; that neither its present rulers nor magicians can solve their own riddle. Sooner or later they must confess their own weakness, and admit that a power not in them, -- the government of Christ and His Spirit, -- alone can save the world. Blessed be God, the day is at hand, when the Despised One shall rule: the night has been dark, but the light of day cannot be far off. When the night is darkest, the morning is at hand; and the child is born, when the travail pains are sharpest. The world has long travailed and been in pain, waiting for the manifestation of the Son of God, and the redemption of the body. His day shall surely come. Then, while earth bows itself, shall His Virgin Bride be given to Him. Then shall the earth be glad, for He cometh to judge the world with equity, and the people with His truth. Through judgment shall the world be saved. His wisdom shall rescue it, even while it passes through "the consumption which is decreed on all the earth" (Isaiah 28:22). (Note: Ambrose, (De Joseph, c. 7 § 40,) and Augustine, (Enar. in Ps. lxxx. § 8,) both allude to this dispensational fulfilment.)
Holy, Holy, Holy, Lord God of Hosts, who is like unto Thee, who dwellest on high, yet humblest Thyself to behold the things which are in heaven and in earth; who takest the poor from the dust, and the needy from the dunghill, to set them with princes, even with the princes of Thy people? The whole earth shall be full of Thy glory. Glory be to Thee, O Lord Most High.
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Here, for the present, I conclude these Notes, unable to write of that glory which shall ere long be manifested. The works of Christ cannot be fully written yet. If they should be written every one, I suppose that even the world itself could not contain the books that should be written. But the part of His work here written, (for it is He who works in us,) may shew how great is that transformation, which He is able and willing to perform in those who yield their will to Him. Only let us give ourselves to Him, and wait for Him. For it is love which keeps us so long waiting for the powers of the world to come, lest being used in self-hood they should be a curse, and so increase our condemnation. There have been some, who, having received some special gift or energy, have in self-will denied the gift its true development, and, substituting their own hasty purpose for that of Him who called them, have used the spirit to their own private ends, thus injuring themselves unspeakably. Therefore let each humbly submit himself in all things to God, that He may fulfil His will and work as He pleases. O Lord, through life and death fulfil Thy work in us, that to us to live may be Christ, according to Thy pleasure, that so Thou mayest be seen and rest in us, and we be hid and rest in Thee, for ever. Amen.