THE SUPERIORITY OF CHRISTIANITY (4)
[p. 179] THE SUPERIORITY OF CHRISTIANITY (4)
Genesis 46: 31 - 34; Genesis 47: 10; Genesis 48: 1 - 5
We have now to consider the superiority of our position as in the family of God, including the principle of selection — some being viewed as more excellent than others. Here five of Joseph’s brethren are selected out of the whole number as suitable for presentation to Pharaoh, who here represents God in the sense of supremacy. He is also viewed personally as in the king’s place, Jacob being superior to him as blessing him. Then in chapter 48 the grandchildren, Joseph’s sons, are elevated to the position of children by Jacob, who is typical of the Father with the family. Later he promotes one above the other. So in the divine family the superiority of some to others is recognised. In one sense we are all called to be sons, by faith, but there is practical worth to be developed and honoured. It is open to us all, though behind it is the work of God, who works in us “both the willing and the working according to his good pleasure”, Philippians 2: 13.
The selection of the five brethren chosen to appear before Pharaoh would be based on what would be acceptable to him. Pharaoh wished them to be overseers of his cattle. He is thus different from the Egyptians, who naturally abominated shepherds, “If thou knowest men of activity among them, then set them ... over what I have”. He raises the question as to their worth, involving this principle of selection, which runs throughout the ways of God and extends back to before the foundation of the world, when we were chosen in Christ. Then Joseph tells them what to say, for he is concerned about his brethren as they are about to be introduced into what is a new realm to them. Are they equal to it? The people of God are to be superior to the very best in this world.
[p. 180] The idea of selection on account of moral worth is seen in Timothy and Titus, and also in Acts 6, as the diaconal work comes into view. It is said, “Look out ... from among yourselves seven men, well reported of, full of the Holy Spirit and wisdom”. Then, in 1 Timothy, Paul says that if one desires to exercise oversight he must possess certain qualifications. The Holy Spirit takes account of these practical conditions, and such persons would have the confidence of their brethren. So in matters of need we can leave much to a brother selected to do the work of a deacon. There is no necessity to call all the brothers together for every such matter; the less cumbersome we are the better. The qualification is not determined by age, though experience enters into it; we shall not grow at all unless found in the way of righteousness. Paul says to Timothy, “Let no man despise thy youth”, and the application would be to the older: Let no one despise your age.
We should have a sober judgment of each one, not in a critical sense, but as to moral worth. The idea of selecting a certain one in view of special work to be done is plainly seen in the Scriptures. In Romans 16 the commendation of Phoebe by the apostle linked her on with others in Rome. As she presented the letter and heard it read, she would understand clearly the value in his eyes of others in Rome and would find her place amongst those of moral worth in that city. What is really of worth in us draws it out in others. A brother’s social position challenges us. Do we allow it to enter into assembly service? Onesimus was a slave, and we might despise such a brother because of his social inferiority; but Paul describes him as a beloved brother, and Philemon is tested whether he can make enough of the work of God.
We are not told who the five were that were presented to Pharaoh by Joseph. We might look [p. 181] back over their previous history and suggest the likely ones. Judging from Jacob’s blessing in Genesis, we might think that Dan would not be amongst them, but, after considering Moses’ blessing in Deuteronomy, we might change our mind. Probably Judah would be one, for he shone in chapter 44. When one comes under the eye of heaven and of the Lord, and is promoted in a moral way, that abides. We may give much for promotion, but it is only on the ground of moral qualifications. Moses says of Benjamin, “The beloved of Jehovah — he shall dwell in safety by him” (Deuteronomy 33: 12), representing a man set in a locality to look after the house of God. So that God can dwell there. The way we conduct our own houses enters into this, especially in regard of eldership and deaconship (see 1 Timothy 3: 5).
Psalm 45 presents moral qualifications in perfection as seen in Christ. The writer had a great thought of Christ, as he said, “My heart is welling forth with a good matter: I say what I have composed touching the king”. We should all have an estimate of Christ, as is seen also beautifully in Canticles. In Psalm 45 the writer cannot say enough of Christ. It is a lovely psalm, the song of the Beloved, and if he speaks of Christ he must speak also of the queen, that is, of the work of God in the saints, those for whom Christ died. Christ is the standard of value, and if I have a right estimate of Christ I shall know how to look at His brethren. Joseph was the standard of value in the house of Jacob. In Genesis 30, when Joseph comes into view there is none like him in the eyes of his father. Jacob moves out as Joseph is born. In chapter 33 he places Joseph before his mother in the presence of Esau. Then from chapter 37 to chapter 47 Joseph is lost to his father, but in chapter 47 he is still the standard of value. If we have a right estimate of Christ, we shall rightly esteem the [p. 182] brethren. We must look at Him who is Firstborn amongst us, Firstborn of many brethren. The mount of transfiguration brings out His pre-eminence, and Peter in his reference to it in his second epistle shows the value that God found in Christ and how he had been affected by it.
Joseph had a true judgment about his brethren and could value each one. The Lord Jesus said, “Thou art Peter”; that was His estimate of him. In other words, he was material for the structure. In John 1, Jesus, looking on him, calls him Cephas, the same word in another language. It is a question there of life and personality; we see many others coming and the Lord passing judgment on them. He saw Nathanael sitting under the fig tree. Philip says to him, “We have found him of whom Moses wrote ... Jesus, the son of Joseph, who is from Nazareth”. What is his response to this testimony? He says, “Can anything good come out of Nazareth?” a poor response to a wonderful presentation of Christ. There appeared no evidence whatever of the work of God. We find many with whom there is no response to the truth. Philip says, “Come and see”. You do not respond to the truth, but you may to the Person. Jesus sees him coming and says, “Behold an Israelite indeed, in whom there is no guile”, a rare kind of man. So we must not be in a hurry to turn anyone down. We are to say to such, “Come and see”; it is not, Go and see. It is where we are ourselves that counts. The woman in John 4 says the same thing, and it is to be characteristic with us. Only a satisfied person can say, “Come and see”. The Lord’s eye is upon us and He passes judgment on persons. It is a solemn matter. Does He look upon us in rebuke or is He pleased with us? In Canticles He speaks of the bride with pleasure, and refers to the beauty He finds in her, “Thou hast ravished my heart with one of thine eyes”.
[p. 183] These sons of Jacob ask Pharaoh to let them dwell in the land of Goshen, a place of pasture. As true shepherds they consider for the sheep. We should bring souls to where the best pasture is, like the Lord Jesus, the Shepherd of our souls, who is ever concerned that His saints are fed (see Ephesians 4: 10 - 12). So He said to Peter, “Feed my lambs ... Shepherd my Sheep ... Feed my sheep”.
Divine selection is proved by what is done well. Let us see that the Lord and the brethren support us. We should not be slow in asking the brethren what they think, for it is well to have the judgment of others. Paul had great confidence in Timothy and was concerned that this might be maintained. Trustworthiness is a great point in this matter.
In chapter 48 Jacob is in view. Joseph does not tell Jacob what to say. He had told his brethren; he had primed them to say what was right. So we can adjust one another as to our behaviour in the assembly. Endless repetitions are very painful, such as the constant use of the Lord’s title in prayer; this is not pleasing to Him, and it is well to tell one another of such things. But Joseph does not so instruct Jacob, for he is the father, the supreme thought of excellence in the family. Joseph sets Jacob before Pharaoh, and Jacob blessed him. Think of the power of this man! Jacob is superior to Pharaoh, the greatest monarch of the time, for “the less is blessed of the better”, and Pharaoh does not resent it. Jacob can give an account of the days of the years of his life: “Few and evil”, he says, not hiding anything. He is morally great and Pharaoh recognises it. Jacob blessed Pharaoh and went out. We see dignity to the full as he goes in and comes out from the presence of the king.
Psalm 105 helps us to see God’s estimate of His saints in patriarchal days. They were “few men in number, of small account, and strangers ... He [p. 184] suffered no man to oppress them, and reproved kings for their sakes, saying, Touch not mine anointed ones, and do my prophets no harm”. So here Jacob was superior to Pharaoh, as Abraham was in his day. God said to the king at that time, “He is a prophet”; greater than that, he was a priest — “He will pray for thee”. He did, and God heard him. That is the position. We are outwardly of no account, strangers in the land, and yet God’s chosen ones, prophets, priests and kings. The challenge comes to us to be true to our calling, superior in our manners and ways to all around, so that men may see.
Now in chapter 48 Jacob is seen as father with the family, not now in the presence of Pharaoh. He brings his grandchildren up to the same status as his sons. The Father does as He wills, elevating us from one status to another; it is His prerogative. Every family is named of the Father, and some are inferior to others. The assembly is superior to all other families according to the Father’s election. The Jews have their place, but Paul introduces the idea of sonship as applied to the gentiles. “Because ye are sons, God has sent out the Spirit of his Son into our hearts, crying, Abba, Father”, Galatians 4: 6. So the Lord says to His disciples, “Rejoice that your names are written in heaven”. In the assembly everyone is a firstborn one, “the assembly of the firstborn who are registered in heaven”. Each has a peculiar place of preciousness in love. In this scripture the grandchildren are raised to the status of Reuben and Simeon, the two elder brethren.
Ephraim and Manasseh were born to Joseph before Jacob came to Egypt; they typify those who have come to Christ in the period of His rejection by Israel. It is the Father’s prerogative to bring us into sonship according to His eternal counsel. This is calculated to enrich the service of God. We cannot serve at all unless we are sons, but here we are sons by the Father’s
[p. 185] appointment. By the Spirit of adoption we cry, “Abba, Father”, so that we can be in power in the assembly. The cry suggests the urgency of it. In the rich cry of “Abba, Father”, the sons recognise the Father. As prepared to be with Christ in rejection we are raised to the status of sonship. It is to bring out the prerogative of the Father in the divine family, “For of him, and through him, and for him are all things: to him be glory for ever. Amen”.
Joseph’s two sons are brought in, and so Joseph has two portions in the family. In Ezekiel, where the inheritance is divided. Joseph has two portions, for Christ is pre-eminent amongst His brethren.