Author: drthomasclothier

^18 “They saw him from afar, and before he came near to them they conspired against him to kill him. ¹⁹ They said to one another, “Here comes this dreamer. ²⁰ Come now, let us kill him and throw him into one of the pits. Then we will say that a fierce animal has devoured him, and we will see what will become of his dreams.” ²¹ But when Reuben heard it, he rescued him out of their hands, saying, “Let us not take his life.” ²² And Reuben said to them, “Shed no blood; throw him into this pit here in the wilderness, but do not lay a hand on him”—that he might rescue him out of their hand to restore him to his father. ²³ So when Joseph came to his brothers, they stripped him of his robe, the robe of many colors that he wore. ²⁴ And they took him and threw him into a pit. The pit was empty; there was no water in it.” (Genesis 37:18–24 (ESV)

One of the evidences the Bible is the inerrant Word of God is its historical
accuracy. Such is the case even with seemingly insignificant facts. For example,
Joseph’s brothers were apparently able to take their large flock between Shechem
and Dothan with relative ease (Gen. 37:12–17). This would have only been
possible in the Patriarchal Age when the area was nomadic and lightly populated.
Later on, the increased population density would have made this ease of pasturing
challenging. One commentator explains that, “Moses’ accurate knowledge of the
period he describes contributes to our confidence in the narrative’s truth.”

The pit(s) which Moses’s mentioned were cisterns or water wells. Joseph’s older
brothers conspired to premeditatedly murder him and throw into one of the pits in
order to dispose of the body and cover up their crime. They reasoned, “Come now,
let us kill him and throw him into one of the pits. Then we will say that a fierce
animal has devoured him, and we will see what will become of his dreams.” Such
was their level of hatred toward Joseph, an evidence of their consistent character
along with their disdain for the LORD (Gen. 9:1-7).

Dr. John Walvoord writes, “The brothers devised a plot to kill that dreamer in
order to prevent his dreams from being fulfilled. Before, they plotted to kill many Shechemites in revenge for their sister (34:24–29); now, by contrast, they plotted
to kill their own brother.”

The lone bright spot in this sordid tale was Joseph’s eldest brother, Reuben. He
sought to prevent Joseph’s murder at the hand of his brothers. 21 “ But when Reuben
heard it, he rescued him out of their hands, saying, “Let us not take his life.” 22  And
Reuben said to them, “Shed no blood; throw him into this pit here in the
wilderness, but do not lay a hand on him”—that he might rescue him out of their
hand to restore him to his father.”

Dr. Walvoord explains, “Reuben, trying to gain an opportunity to restore Joseph
to Jacob, persuaded his brothers not to commit such a crime. Reuben suggested
they throw Joseph alive into a cistern. Then Reuben thought he could go rescue
him later. So the brothers … stripped the lad of his tunic and threw him into a dry
cistern to die.”

The brothers’ hatred for Joseph displayed itself by their stripping him of his many
colored tunic. The tunic represented Joseph’s exalted position in the family. They
reasoned that by removing the tunic, they were removing Joseph’s position of
honor. However, outward circumstances before man could not remove Joseph’s
exalted position before God.

Interestingly, Joseph’s brothers do not immediately carry out their plan for murder. No reason is given. No remorse is implied. The lone bright spot remains the behavior of the eldest brother, Reuben. Whatever delay on the part of Joseph’s other brothers to kill him was interrupted by the timely intervention of the eldest.

Dr. R.C. Sproul explains, “The brothers’ act savagely in verses 23–24, but Reuben’s intervention has prevented them from taking Joseph’s life. Evidently, he was absent when the plan was conceived, and he later convinced them to hold back (vv. 21–22). As the oldest brother, Reuben would have borne the greatest responsibility if something happened to Joseph, and he may also have been trying to make amends for lying with Jacob’s concubine (35:22). However, because his response to the loss of Joseph anticipated his father’s reaction to the same news (37:29–30, 34), some commentators note Reuben was also probably motivated by a desire that his father not have to grieve. If this is true, Reuben’s love for Jacob shows he was not a total scoundrel after all.”

One of the evidences the Bible is the inerrant Word of God is that the LORD portrays humans as they really are: deeply flawed by sinful intentions and actions. May each of us evaluate our attitudes and behavior in light of God’s truth (Psalm 1; 19; 119).

Soli deo Gloria!  

^12 “Now his brothers went to pasture their father’s flock near Shechem. ¹³ And Israel said to Joseph, “Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.” And he said to him, “Here I am.” ¹⁴ So he said to him, “Go now, see if it is well with your brothers and with the flock, and bring me word.” So he sent him from the Valley of Hebron, and he came to Shechem. ¹⁵ And a man found him wandering in the fields. And the man asked him, “What are you seeking?” ¹⁶ “I am seeking my brothers,” he said. “Tell me, please, where they are pasturing the flock.” ¹⁷ And the man said, “They have gone away, for I heard them say, ‘Let us go to Dothan.’ ” So Joseph went after his brothers and found them at Dothan.” (Genesis 37:12–17 (ESV)

Thus far in the narrative concerning Joseph, we have witnessed an arrogant teenager (Gen. 37:1-11). This is not an uncommon characteristic for many older adolescents conduct themselves with supreme self-confidence. However, Scripture attributes pride as a sin (Proverbs 16:18).

Such was the case with Joseph. He did not attribute his dreams to God until much later in his life (Gen. 40:8; 41:15-16). He also wore his tunic of many colors wherever he went (Gen. 37:23), a visual indication of his favored status with his father Jacob in place of his older brothers.

However, in spite of his favored status, Joseph remained eager to serve Jacob his father. When Jacob ordered Joseph to go to Shechem to see how things were with his brothers and with the flock, Joseph immediately obeyed. Puritan commentator Matthew Henry writes, “Though he was his father’s darling, yet he was willing to be his father’s servant. How readily does he wait [for] his father’s orders!”

Shechem was approximately 60 miles north from the Valley of Hebron and immediately to the west of the Jordan River. It was there that Joseph discovered his brothers has moved further northwest to Dothan.

One commentator writes, “Joseph’s mission is doomed from the start. His brothers have gone to Shechem, the last place Jacob’s sons should be on account of their massacre of the city’s residents (Gen. 33:18–34:31). Their presence in an area where a lone son of Jacob might run into trouble indicates Joseph’s welfare is not a concern of theirs as they doubtless expect him to check up on them like he did before (37:2).Moreover, Joseph learns of his brothers’ move to Dothan from a man unknown to him, showing that Jacob’s favorite son is a stranger in a strange land (vv. 15–17).”

Joseph will shortly become even more a stranger in a strange land. Dothan was about a day’s journey from Shechem and will place Joseph even farther from the watchful eye of his father Jacob in Hebron. Seemingly ignorant of the hatred his other sons had for Joseph, Jacob has unknowingly sent forth his favorite son into a trap. Joseph is about to enter a time of tribulation. However, the LORD is providentially leading and in control (Gen. 50:20).

Soli deo Gloria!

^9 “Then he dreamed another dream and told it to his brothers and said, “Behold, I have dreamed another dream. Behold, the sun, the moon, and eleven stars were bowing down to me.” ¹⁰ But when he told it to his father and to his brothers, his father rebuked him and said to him, “What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?” ¹¹ And his brothers were jealous of him, but his father kept the saying in mind.” (Genesis 37:9–11 (ESV)

Ecclesiastes 3:7 (ESV) says, “…a time to tear, and a time to sew; a time to keep silence, and a time to speak;” Perhaps it would have been wise for Joseph to have kept his mouth silent and to have said nothing to his brothers. His second dream paralleled his first (Gen. 37:5-8).

The reaction by his brothers, and his father Jacob, was similar as with his first dream. In fact, Jacob rebuked Joseph and was incredulous towards his young son. He could not see how Joseph would be honored and worshipped by all the members of his family, including Jacob.

Dr. John MacArthur writes, “The content of the dreams that Joseph recounted exacerbated fraternal hostility, with the second one also incurring paternal rebuke. The dream symbolism needed no special interpretation to catch its significant elevation of the favored son to ruling status over his brothers (vv. 8–10)”

However, Jacob continued to ponder what Joseph dreamed. Rather than remain angry like Joseph’s brothers, he considered the meaning of the dreams.

Dr. MacArthur further explains, “Unlike the brothers, who immediately rejected any meaning to Joseph’s words yet still allowed the dream to sorely irritate them into greater resentment of their brother (v. 19), the father, notwithstanding his public admonishment of Joseph, continued to ponder the meaning of the dreams.”

John Calvin writes: “It often happens that they who are ill-disposed, quickly perceive what is the will of God: but, because they feel no reverence, they despise it.”

May we never despise the will of God when God reveals it through His inerrant Word and the providential circumstances of life.

Soli deo Gloria!

We will continue to devote each Lord’s Day Weekend in 2022 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2021. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Twenty One: Of Religious Worship and the Sabbath Day. Part 3.

5. The reading of the Scriptures with godly fear;^a the sound preaching;^b and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence;^c singing of psalms with grace in the heart;^d as, also, the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God:^e besides religious oaths,^f vows,^g solemn fastings,^h and thanksgivings upon several occasions;ⁱ which are, in their several times and seasons, to be used in an holy and religious manner.^k

1. Acts 15:21; Rev 1:3. • b. 2 Tim 4:2. • c. Isa 66:2; Mat 13:19; Acts 10:33; Heb 4:2; James 1:22. • d. Eph 5:19; Col 3:16; James 5:13. • e. Mat 28:19; Acts 2:42; 1 Cor 11:23-29. • f. Deut 6:13 with Neh 10:29. • g. Isa 19:21 with Eccl 5:4-5. • h. Est 4:16; Joel 2:12; Mat 9:15; 1 Cor 7:5. • i. Est 9:22; Psa 107 throughout. • k. Heb 12:28.

6. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed:^a but God is to be worshipped everywhere^b in spirit and truth;^c as in private families^d daily,^e and in secret each one by himself,^f so more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto.^g

a. John 4:21. • b. Mal 1:11; 1 Tim 2:8. • c. John 4:23-24. • d. Deut 6:6-7; 2 Sam 6:18, 20; Job 1:5; Jer 10:25; Acts 10:2; 1 Pet 3:7. • e. Mat 6:11. • f. Mat 6:6; Eph 6:18. • g. Isa 56:6-7; Prov 1:20-21, 24; 8:34; Luke 4:16; Acts 2:42; 13:42; Heb 10:25.

I encourage you to read the portions of Scripture listed in this post.

Have a blessed Lord’s Day.

\Soli deo Gloria!

We will continue to devote each Lord’s Day Weekend in 2022 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2021. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Twenty One: Of Religious Worship and the Sabbath Day. Part 2.

3. Prayer with thanksgiving, being one special part of religious worship,^a is by God required of all men;^b and that it may be accepted, it is to be made in the name of the Son,^c by the help of his Spirit,^d according to his will,^e with understanding, reverence, humility, fervency, faith, love, and perseverance;^f and, if vocal, in a known tongue.^g

1. Phil 4:6. • b. Psa 65:2. • c. John 14:13-14; 1 Pet 2:5. • d. Rom 8:26. • e. 1 John 5:14. • f. Gen 18:27; Psa 47:7; Eccl 5:1-2; Mat 6:12, 14-15; Mark 11:24; Eph 6:18; Col 4:2; Heb 12:28; James 1:6-7; 5:16. • g. 1 Cor 14:14.

4. Prayer is to be made for things lawful,^a and for all sorts of men living, or that shall live hereafter;^b but not for the dead,^c nor for those of whom it may be known that they have sinned the sin unto death.^d

a. 1 John 5:14. • b. Ruth 4:12; 2 Sam 7:29; John 17:20; 1 Tim 2:1-2. • c. 2 Sam 12:21-23 with Luke 16:25-26; Rev 14:13. • d. 1 John 5:16.

I encourage you to read the portions of Scripture listed in this post.

Have a blessed Lord’s Day.

\Soli deo Gloria!

⁵ Now Joseph had a dream, and when he told it to his brothers they hated him even more. ⁶ He said to them, “Hear this dream that I have dreamed: ⁷ Behold, we were binding sheaves in the field, and behold, my sheaf arose and stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf.” ⁸ His brothers said to him, “Are you indeed to reign over us? Or are you indeed to rule over us?” So they hated him even more for his dreams and for his words.” (Genesis 37:5–8 (ESV)

John Chrysostom (347-407) was an important Early Church Father who served as archbishop of Constantinople. He was known for his preaching and public speaking, He once commented, “Envy is a terrible passion, you see, and when it affects the soul, it does not leave it before bringing it to an extremely sorry state”

Envy is defined as jealousy, resentment, bitterness and ill-will towards another. We have thus far seen that Joseph’s brothers envied him because their father loved him more than he loved them (Gen. 37:1-4). Their envy soon turned to hatred.

Joseph’s brother’s hatred toward him intensified when Joseph had a dream and told it to them. It was not so much that Joseph had a dream, but rather it was the content of his dream that stirred their anger. As today’s text reveals, the dream clearly indicated Joseph’s future superiority before his brothers. They said to him, ““Are you indeed to reign over us? Or are you indeed to rule over us?”

Dr. R. C. Sproul writes, “Joseph’s story displays the Lord’s mysterious providence, which is first manifested in his life through his dreams. God’s providence “governs everything that comes to pass, from the greatest to the least.” Nothing can happen outside of His governance. Given our Father’s intent to bless His servants (Gen. 12:3; Ex. 23:25), we might expect His providence to make straight, easy paths for His people. But this is often not the case. In fact, the Almighty providentially stokes the fire of his brothers’ hatred with Joseph’s dreams. The Lord often used dreams during biblical times to reveal the future to His servants. Joseph’s brothers recognize that his dreams are predicting his rule over them, and they hate him for it.”

God is always in control, even when life’s circumstances seem to indicate otherwise. May we continue to trust Him even when other people envy His work in our lives.

Soli deo Gloria!  

“Jacob lived in the land of his father’s sojournings, in the land of Canaan. ² These are the generations of Jacob. Joseph, being seventeen years old, was pasturing the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father’s wives. And Joseph brought a bad report of them to their father. ³ Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colors. ⁴ But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peacefully to him.” (Genesis 37:1–4 (ESV)

Most, if not all, students of Scripture are familiar with the story of Joseph and his brothers. We have studied this narrative from the time we were children. Books have been written and movies have been made. However, a little perspective is always in order.

To begin with, Joseph was seventeen as Genesis 37 begins. The text describes him as a boy, an adolescent or a youth. In other words, he had much to learn.

His adolescence was evidenced by his giving a bad report about his brothers to his father. While this act endeared Joseph to Jacob, it did not bring him into favor with his brothers. This act, along with Jacob’s gift to Joseph of a multi-cored tunic, created an atmosphere of hatred and ill-speaking by the older siblings.

Dr. R. C. Sproul comments that, “Early in his life Joseph associated himself closely with Dan, Naphtali, Gad, and Asher, “the sons of Bilhah and Zilpah” (30:1–13; 37:2), and would come in from the fields to give his father a “bad report” about them. The Hebrew word for report in 37:2 is used elsewhere to describe false tales (Num. 13:32), and some commentators believe Joseph was stretching the truth about his brothers, if not fabricating stories about them. Even if Joseph was not guilty of either of these sins, he was acting as the perennial unpopular tattletale and likely refused to cover minor offenses with love (Prov. 10:12; 17:9; 19:11). Jacob’s favor for Joseph, the son of his favorite wife (Gen. 30:22–24), exacerbated this difficult situation. Loving him more than his other sons, Jacob made Joseph his famous coat of many colors (37:3). Actually, the Hebrew adjective describing the coat is uncertain here. It may have been a “long-sleeved” or “ornamented” coat as the translation “many colors” comes from the Septuagint, the ancient Greek translation of the Old Testament. Whatever the robe’s precise appearance, it was a regal garment that honored Joseph. Princess Tamar later wore a coat with the same Hebrew descriptor (2 Sam. 13:18). Jacob perpetuated the sibling rivalry with his favor, and Joseph encouraged it with his attitude. Joseph’s eleven brothers hated him intensely, for they envied their sibling’s position (Gen. 37:4).”

The sibling rivalry would intensify when Joseph began having dreams (Gen. 37:5-11). However, all of these events, and many more to come, were under the providential hand of God (Rom. 8:28-29; Eph. 1:11; Gen. 50:20).

Soli deo Gloria!   

“Jacob lived in the land of his father’s sojournings, in the land of Canaan. ² These are the generations of Jacob. Joseph, being seventeen years old, was pasturing the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father’s wives. And Joseph brought a bad report of them to their father. ³ Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colors. ⁴ But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peacefully to him.” (Genesis 37:1–4 (ESV)

Joseph’s story begins when he was seventeen years old. Other than the mention of his birth (Gen. 30:22-24), nothing else is stated about Joseph’s boyhood except that he had a younger brother named Benjamin (Gen. 35:22-26). What do we know of Joseph, aside from his family and his age?

To begin with, Joseph was a shepherd. The verbal participle pasturing means to tend flocks, drive out to pasture, and shepherd. The leadership and responsibilities Joseph displayed in caring for the flock (sheep or goats) would become the leadership responsibilities he would display and need in Egypt many years later when he would shepherd a nation.  

Joseph was shepherding the flock with his brothers Dan and Naphtali, Gad and Asher. They were, respectively, the sons of Bilhah and Zilpah (Genesis 35:24) who were wives of Jacob, Joseph’s father.

It was during this time that Joseph delivered a bad report to Jacob of all of his brothers. We do not know exactly what the negative report was about but it did not sit well with Joseph’s brothers.

What also did not sit well with Joseph’s brothers was that Jacob gave Joseph a coat, or tunic, or many colors. The text says that Jacob actually made the tunic for Joseph. The reason given was that Jacob loved Joseph more than his other sons. For this, and other reasons we will soon see, Joseph’s brothers, with the exception of Benjamin, hated him. They did not even speak cordially to him.

Dr. John Walvoord writes, “Joseph was honored by Jacob who gave him a richly ornamented robe, probably a multicolored tunic. This seems to signify that Jacob favored him above the rest with the intent of granting him all or a larger portion of the inheritance. For Joseph was the firstborn of Rachel, Jacob’s loved wife (30:22–24). Yet Jacob should have remembered what parental favoritism does to a family. It had separated him from his loving mother (Gen. 27:1–28:5), and it would separate Joseph from Jacob.”

More to come.

Soli deo Gloria!   

“Jacob lived in the land of his father’s sojournings, in the land of Canaan. ² These are the generations of Jacob. Joseph, being seventeen years old, was pasturing the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father’s wives. And Joseph brought a bad report of them to their father. ³ Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colors. ⁴ But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peacefully to him.” (Genesis 37:1–4 (ESV)

The journey of Joseph is a unique literary unit in the Book of Genesis. The fact that there are repeated elements in the story of Joseph’s life does not prove that Moses was not the author (Exodus 24:1-4; Matthew 19;1-10; Mark 12:26). Repetition is the mark of Hebrew literary style. Repetition serves to heighten the message, giving it a strong emphasis.

Dr. John Walvoord explains that, “One example of repetition is the analogy between the Jacob and Joseph stories. Both cycles of narratives begin with the father being deceived and the brothers being treacherous (chaps. 27; 37). Both cycles include a 20-year period of separation, with the younger brother in a foreign land. (For Jacob see Gen. 31:38. As for Joseph, he was 13 years in Potiphar’s house and in prison—from age 17 [37:2] to age 30 [41:46]—and after 7 years of abundance his brothers came to Egypt, 41:53–54; 42:1–2.) Both conclude with a reunion and reconciliation of the brothers (33:1–15; 45:1–15). As God had worked out matters to a proper resolution with Jacob, He would do the same with his son Joseph.”

The journey of Joseph stories were instructive for ancient Israel, and also for believers today. As Joseph spent years in bondage in Egypt before God delivered him, so the descendants of Jacob would also be in bondage in Egypt until the LORD delivered a nation of over 1 million. For Joseph, his difficulties would test his faith. For Israel, their stay in Egypt would be for their preservation and discipline.

Dr. Walvoord continues by explaining that, “In the record of Joseph’s life are several cycles of events: three sets of dreams, four sets of parallel relationships (Joseph and his family, Joseph and Potiphar’s household, Joseph and the prisoners, Joseph and Pharaoh’s household), two episodes in a pit-prison that involve false accusations and the use of his clothing for proof, and repeated visits to Egypt by his brothers. These cycles form the structure of the ṯôleḏôṯ (“account”) of Jacob (37:2).

The stories of Jacob and Joseph differ in tone from the preceding material in Genesis. It is in the Joseph narratives that Moses’ writing seems to be closely related to the wisdom literature of Proverbs and Ecclesiastes. This includes Moses’ editorial comments and the major point that Joseph was a wise ruler (Gen. 41:39).

Dr. Walvoord concludes by saying, “The theme of suffering as a test of character is predominant, both for Joseph and his brothers. Though Joseph was righteous he was not kept from suffering. He was preserved by his faith through it. In the end Joseph could acknowledge that God meant it all for good ( Gen. 50:20). The Bible’s wisdom literature assures the faithful that God brings good out of evil and suffering. Though the wicked may prosper for a time, the righteous hold fast to their integrity because there is a higher, more enduring principle of life (cf. the Book of Job). The wise recognize that the Lord God is sovereign over nature and the nations, and that He righteously orders the affairs of His people. At times, God’s ways seem unfair and paradoxical, but if endured by faith they bring blessings to the righteous.”

Soli deo Gloria!

²² By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.” (Hebrews 11:22 (ESV)

It interesting that the writer of Hebrews did not include Joseph’s prophetic faith in his revelatory dreams (Gen. 37:5–10), his righteous faith in renouncing the advances of his master’s wife (39:7–9), or his persevering faith in interpreting the dreams of the Pharaoh’s servants in prison. The book of Hebrews does not either include Joseph’s role in interpreting Pharaoh’s dreams (40:8, 41:16).

Additionally, the writer of Hebrews did not record the patience of Joseph’s faith. He waited for years, after his exaltation in Egypt, and did not seek to retaliate against his brothers in Canaan. Joseph patiently waited in the confidence that his brothers would yet bow down to him, according to his dreams (Gen. 37:5-11). What is also not recorded is Joseph’s forgiving faith toward his brothers. This was after suffering so much rejection and betrayal at their hands (Gen. 45; 50:15-21).

Rather, to illustrate the “faith that pleases God,” the writer of Hebrews chose to direct us to consider Joseph’s instruction for his burial rite — an account that climaxes the Book of Genesis (Gen. 50:24–26).

Why would the writer do this? How does today’s text demonstrate the noteworthy faith of Joseph? Dr. Warren Gage, professor emeritus of Old Testament at Knox Theological Seminary in Fort Lauderdale, Fla. provides us four possible reasons.

“First of all, Joseph’s refusal to be interred in Egypt had an evangelical purpose among the Egyptians. According to the Egyptian cult of the dead, resurrection to the afterlife was only possible to those buried in Egypt. By refusing Egyptian interment, Joseph testified against the false Osirian theology of the priests of Egypt.”

“Second, by refusing to be interred in Canaan like his father, Joseph left a memorial among the sons of Israel, who were to suffer the bitterness of Egyptian bondage. Joseph’s cenotaph was left as a reminder among the generations of Israelites to come — a memorial during those difficult days that God had sworn Israel’s deliverance and that at the appointed season He would bring them up out of Egypt in a great Exodus (Gen. 50:22-26).”

“Third, Joseph’s direction regarding his bones was intended to accomplish a redemptive purpose. The very brothers who had disregarded and betrayed Joseph and sold him into Egyptian bondage would themselves suffer bonds in Egypt. But in the day of deliverance to come, the sons of those very same brothers would lovingly bear the bones of Joseph home so that Joseph could be gathered to his fathers in the land of promise. And God did visit Israel in Egypt during the days of Moses as God had sworn (Gen. 50:25).”

“Finally, the body of Joseph was removed from Egypt, the land of the graves (Gen. 37:35; Ex. 14:11) in order that Joseph might be gathered to his fathers in the land of promise. This constituted a beautiful testimony to Joseph’s faith in resurrection. Joseph suffered a virtual death when he was sold into Egypt by his brothers (Gen. 42:13). The return of his bones to Canaan, therefore, foreshadowed his resurrection.”

With this in mind, let us begin our study of the Journey of Joseph when next we meet. I encourage you to begin reading Genesis 37.

Soli deo Gloria!