READING (8)
READING (8)
JT The subject before us is to touch a little on the recovery of brethren; and, as has been previously remarked in regard to Enoch, Noah, and Jacob, I believe we shall see that in the recovery of Joseph’s brethren there was what was for God’s pleasure. What comes out in the last book of the Old Testament, is that God loved Jacob and hated Esau. Now Esau was Jacob’s brother, and notwithstanding the fact that he had been shown great consideration throughout his history, he never manifested the spirit of a brother towards Jacob. We have also in Cain a brother who, although standing in that relationship with Abel, was a murderer; indeed, Esau was little better, for he maintained an implacable hatred of Jacob, in whose family the spirit of a brother was developed. So that the book of Malachi is very solemn, coming in at the end, and pointing out one who, in the relation of a brother, failed in the spirit and affection that belong to it, and came in for divine disapproval; the word in regard to him is, “I hated Esau” (Malachi 1: 3). That is in view of his history, the history having been completed.
Rem He made himself hateful.
JT Quite so; he maintained an implacable hatred for his brother.
PL “Because of violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever” (Obadiah 10).
JT Yes; and you find how true that was. There we get one who prophesied about God’s judgment on Edom, or Esau; and Ezekiel also refers to it twice; before he brings in the truth of the new birth (involving God’s family) and the resurrection,
[p. 123] he devotes a whole chapter to God’s judgment of Edom; chapter 35.
PL Esau broke the brotherly covenant.
JT Yes; as we read in Amos 1: 11, “For three transgressions of Edom, and for four, I will not revoke its sentence; because he pursued his brother with the sword, and cast off all pity; and his anger did tear continually, and he kept his wrath for ever”. I think Esau is typical of a brother who is wanting: in the spirit and affection that belong to that relationship. And that only throws greater light and importance on this chapter, which deals with the recovery of Joseph’s brethren, because even in them the murderous spirit existed; but they were recovered. It shows, I think, that the ministry which is being carried on at the present time by the Spirit of God has in view the recovery of the people of God from the different associations in which they may be, and to bring them together. In order that this may be rightly understood, there has to be a definite judgment of that which Edom or Esau represents.
PL They said one to another, “We are indeed guilty concerning our brother” (Genesis 42: 21).
JT Joseph’s brethren were not Edomites; they were capable of recovery. But Edom was incapable of recovery. How terrible it is when overtures have been made time and again to find no result. Edom had overtures made to him, and the greatest consideration accorded him. When coming out of Egypt, Israel would not interfere with Edom his brother. He turned aside and passed his land; he would not fight with him, but turned away from him; Numbers 20.
Rem Edom usually joins with the enemy against Israel.
PL We have the last great overture to Edom in Paul the prisoner appealing to king Agrippa.
JT The Herods were Edomites, and true representatives [p. 124] of the race. As you say, Agrippa had a wonderful overture made to him.
PL Paul was not trying to take his brother’s birthright, he was offering it to him. He said, “I would to God, both in little and in much, that not only thou, but all who have heard me this day, should become such as I also am, except these bonds” (Acts 26: 29).
Ques Would recovery here be the climax?
JT I think there are four features of recovery in Genesis.
Ques Would this answer to Philadelphia?
JT Exactly; brotherly love. I think we can see a certain line running through, beginning with Seth; so that we arrive at brethren dwelling together in unity in Genesis.
Ques Why does the cup come in here? Would it suggest what is for God?
JT It comes in in a very interesting way. When the brethren come to Egypt, they are put into custody for three days. That is a preliminary process, seeing there had been sin. And this was a most heinous sin; it was not the sin of one, but of many, for ten of them were in it. Benjamin, however, was not involved; and I think he represents the overcomer, leading up to Philadelphia, as has been suggested. Now the first thing Joseph does is to put them into custody. It is important that where will is active there should be restriction.
Rem He did that before he made himself known to his brethren.
JT Yes; the first experience is to be put under restraint three days.
Ques How does that work out practically?
JT The Lord has His way of limiting us. Joseph here, all through, is presented by the Spirit of God as a type of the Lord — one with unlimited and supreme authority and power.
[p. 125] Ques Would you say that the governmental discipline of God led up to the personal discipline?
JT The government of God is always in view of the testimony. No doubt Simeon, who was detained when the others were released, would go through the more severe experience. He would be a representative of all, and as such he would go through things in a more solemn way. All the while he would have in mind that he was suffering, not only on his own account, but on account of all of them. That was suggested last night in connection with Noah. He had to suffer on account of others, not on his own account.
PL Joseph wept at the time Simeon was bound; showing what is in the heart of Christ when He sees the saints in difficulties and bondage.
JT The Lord has no pleasure in causing these limitations, but wisdom requires it. So that we may be sure that if we have to undergo these limitations, we have got the sympathy of the Lord in them. And if we have to place a brother under limitation we feel for him in it. The idea of punishment is not to penalise, but to correct; the principle is correction. Joseph had correction and recovery in his mind.
Rem “In all their affliction he was afflicted” (Isaiah 63: 9).
JT And even Jacob himself had to go through all this, because it is a family matter.
PL In Genesis 42: 22, Reuben seeks to excuse himself he attempts to conceal his part in what had occurred. And is there not ofttimes in us a tendency to seek to escape from what is affecting the family circle?
JT That was not in keeping with what Joseph had in his mind. So Reuben had to go through the exercise. He said, “Did I not speak to you, saying, Do not sin against the lad? But ye did not hearken; and now behold, his blood also is required”. There [p. 126] Reuben was exonerating himself and putting the onus on others.
Rem That is a usual tendency. I suppose Reuben was saying what was true, but he has to go through the exercise with the others.
JT He was under delusion all this time.
PL A negative attitude is a guilty one in the presence of what is contrary to the Lord.
Rem In chapter 44 the movement of Judah is on the line of recovery to the brotherly principle.
JT Judah is the link of recovery; Reuben did nothing. There was no light in his remark; it was self-vindication. He was seeking to exonerate himself; his attitude was a negative one. One may often see that in local difficulties. But it is not possible to get clear in that way, because one has to go through the trouble with the others. So here it is Judah who becomes the link of recovery.
Rem He exhibits the spirit of a brother; he is ready to lay down his life for his brother.
PL Reuben offered his two sons for Benjamin, but Judah offered himself.
Ques How would what you speak of in connection with Judah work out now?
JT Well, exercise sets in. You see how wonderfully skilful the Lord is in the way He brings about recovery in this case. Exercise begins with someone, and all get the gain of it. As in Seth, light came in in the naming of his child. It was Judah’s speech in this instance which led to Joseph disclosing himself to his brethren.
PL With regard to Reuben, would that scripture in Leviticus 5: 1 apply: “if any one sin, and hear the voice of adjuration, and he is a witness whether he hath seen or known it, if he do not give information, then he shall bear his iniquity”?
JT Yes.
[p. 127] Rem And it should be taken up in a brotherly or family spirit?
JT I think so; that is one feature. In the light of the assembly, but also in the light of the family. We are dealing here with a family matter. Benjamin had to go through it, and even Joseph himself. Although he is acting the part of the lord of Egypt, he is one of the brethren. So the Lord takes up things, and feels them with us. We know from John 11 how He felt for the family at Bethany. It was a question there of one of the family taken sick and dying; and we see how the Lord wept there. So here, what happened was a family matter, and it was a common shame. That Joseph felt it secretly came out afterwards, and the others, and Jacob, too, had to go through it.
Rem “I am Joseph your brother”, he said. He was as much their brother in suffering as in anything.
JT Yes; and he felt it more keenly because the more spiritual one is in these matters, the more one feels them. You may have to take severe measures, as Joseph did, but you feel the thing. You are not doing it punitively but correctively.
Rem Joseph handles the matter wisely. He asks them about their father, which was a common interest.
JT You see how deep a sense Judah had of what his father was enduring, and what Benjamin was to him. “His life”, he says, “is bound up with his life, it will come to pass when he sees that the lad is not there, that he will die”. How tenderly he spoke about his father and his brother Benjamin! There would seem to have been an element of trustworthiness there.
Rem He had touched Joseph.
JT That was the motive of it. It says he came near to him. Judah’s approach to Joseph had feeling in it. There was conscious knowledge, for he saw [p. 128] the seriousness of the position, and he felt it, and was prepared to meet it at all costs to himself. He said, “Ah! my lord, let thy servant, I pray thee, speak a word in my lord’s ears, and let not thine anger burn against thy servant; for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother? And we said to my lord, We have an aged father, and a child born to him in his old age, yet young; and his brother is dead, and he alone is left of his mother; and his father loves him. And thou saidst unto thy servants, Bring him down to me, that I may set mine eye on him. And we said to my lord, The youth cannot leave his father: if he should leave his father, his father would die ... . And now, let thy servant stay, I pray thee, instead of the lad a bondman to my lord” (Genesis 44:18-22; Genesis 44:33). These are not idle words, they come from the heart. Judah is a brother who is feeling things before God.
Rem It reminds one of Moses interceding for the people, at a later date. God delights to be entreated.
JT Joseph must have been impressed when he saw how full of respect and reverence Judah was. One feels that Judah had got to the bottom of things; he was considering for others. It shows how God comes in and uses a brother who feels with Him.
Rem A testing moment like that would show exactly where he was.
Rem It has been said, with reference to the passage you have read, that no other language contains such pathetic words.
JT All that preceded it accounts for it.
Now as soon as Benjamin arrives on the scene, the house comes into view. As you will notice, it says “And Joseph saw Benjamin with them, and said to the man who was over his house, Bring the men into the house, and slaughter cattle, and make ready;
[p. 129] for the men shall eat with me at noon” (Genesis 43: 16). Benjamin is typical of the overcomer, I think, but he is with the offenders; externally he is one of them. In Joseph’s mind, however, he is very different from them. So “the man brought the men into Joseph’s house”. That is a tribute to Benjamin. Although ostensibly he is with them as one of their brethren, in Joseph’s mind he is very different from the others, and Joseph honours his presence. Instead of putting him into prison, they are all brought into the house; so they benefit from Benjamin.
Whilst we take our place in the shame, the Lord in His infinite wisdom recognises everyone’s part in it. He knows just where we are in it personally, and He knows how to recognise that, and to make others recognise it. “Bring the men into the house”, he says (not only Benjamin — all of them), “for the men shall eat with me at noon”. Instead of the prison now, it is the house. There would be an atmosphere there that would greatly help towards the restoration of all.
PL It is touching to see how Joseph stood in the house waiting for them; it says that “Judah and his brethren came to Joseph’s house; and he was still there; and they fell down before him to the ground” (Genesis 44: 14). It is a great feature of revival when the Lord is going on with the house.
JT He is still there! If others have left the light of the house, the Lord has not. And what is to be noted further is that the first thing he had was a prison house; and then the house in which they are at home as a family — the sphere in which the Lord discriminates, and makes each one feel his position. In Genesis 43: 33, 34 they were brought in, and it says, “they sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men marvelled one at another. And he had portions carried to them from before him. And Benjamin’s portion was five times greater than the portions of them all. And they drank, and made merry with him”. They all were present, but they were set down from the eldest to the youngest. That indicates, I think, that Joseph had great understanding in his house; he had a right to set them down as he pleased, so he placed them in that order. It would mean that there would be a sense of greater responsibility in them according to the positions they occupied; for whilst we all take a part in the shame, we are not really all equally responsible. God is infinitely fair in His dealings, whether now governmentally in regard to His house, or in eternity. The judgment pronounced will not be the same for all men, for God is fair, and each is judged according to his work. So in his dealings with His house, there is graded responsibility. Joseph set his brethren down from the eldest to the youngest, that is, Reuben comes first; but when the portions are handed out, Benjamin is the first. He loved Benjamin greatly; he had no part in the crime they committed, and Joseph in fairness did not fail to recognise that.
Departure having taken place in the assembly, this service of Christ is going on all the time. He deals with us in infinite fairness, He sets us down according to age. I am responsible according to the light and experience and privilege I have had. Your age is according to your light and experience.
PL In Hebrews 3 the house is introduced, and then in chapter 4 we have the word of God, living and operative.
Rem It is a serious thing to be an old brother.
JT Very; you are placed at the top. There are more eyes on you than on the others, and the Lord would impress you with that fact. Then, as is presented here, there is a young brother, and the Lord honours him. Why is this? It is His sovereignty.
[p. 131] Joseph loved Benjamin as the overcomer. As a matter of fact, in all these exercises Benjamin has been entirely free from the crime the others were guilty of, but he goes through the sorrow of the family, and the Lord knows how to honour him; he gets a portion five times greater than any of the others.
Rem One is judged according to experience; it is not merely a question of years.
JT We are speaking on general principles. This service of the Lord is going on all the time. He shows the brethren their sinful condition. Brethren may be mixed up with different systems, which would correspond with the mothers of Jacob’s family; they had four mothers. The mother would have reference to the system in which I am brought up. How many brethren at the present time are mixed up in human systems! The service is a difficult one, because of the influence of these mothers. The principle here remains, because in a specific case in any locality the Lord is infinitely fair in His dealings; He grades the responsibility, and honours those that are to be honoured.
Rem A state of famine existed all over the land.
JT Yes; and Benjamin suffers too. Do you not think there is famine in all these systems around? The food that the Lord gives the assembly at the present time is for all the saints, even though they be in evil associations. But then you see we are come into “Joseph’s house” where there is plenty, and where He has means of differentiating — placing responsibility upon some, and honouring others.
PL It is like the inspection of the guests in Matthew 22.
JT All this works up to Judah’s acknowledgement. As has been remarked, Judah’s is a beautiful speech, and ought to be studied by every brother, because you may be called upon to make it one day — [p. 132] to speak to the Lord about local matters, and spread them before Him.
Rem I suppose the tendency would be with some of us to seek to escape like Reuben; but we want to take it to heart, so that recovery may be brought about.
JT Yes; and then you see what would help you to make a speech like this would be the feeling of tenderness and sympathy on the part of the Lord. It is pleasing to the Lord, and every one who hears it is affected by it.
Rem You referred last night to David accepting the rebuke, and taking the whole guilt on himself; I think we might be free to release our brethren if we took the whole guilt on ourselves.
JT You have no pleasure in a brother being bound. When Simeon was bound, Joseph must have felt it as much as anyone; Joseph knew what it was to be in prison himself, and he knew that he could not do a better thing for Simeon. We see the features of representation here. Reuben represents selfish obligation, which leads us nowhere. Simeon represents one who suffers representatively. Judah represents one who suffers through the discipline and accepts it, and he is the one who speaks to the Lord. He represents the whole family.
PL The Lord invests rule in such an one; “The sceptre will not depart from Judah, Nor the lawgiver from between his feet, until Shiloh come” (Genesis 49: 10).
Ques Do you think that Judah had a sense of the grace that was in Joseph?
JT No doubt he had come to this; and he possibly had some inkling as to who it was he was speaking to.
Now, with regard to this principle of representation, when I see the thing, I should not be like those who after the example of Reuben exonerate themselves.
[p. 133] Simeon represents the whole of the brethren, and they released, but he is detained. Judah represents are the spiritual element. When the Lord has been working with us in discipline, there is a spiritual result, and Judah represents that.
Rem So discipline is corrective; it is not punishment.
JT We might perhaps be inclined to look on it as punishment, but I am sure that is not the thought of the Lord. You want to get those who are under discipline restored to the family.
Rem If we are to deal with sin we have to take it home to ourselves as our own shame, as Judah did.
Ques Do you not think that when the Lord disciplines us we are all inclined to look on it as punishment?
JT We sometimes regard it in that way, but it is not. “Judgment will be without mercy to him that has shewn no mercy. Mercy glories over judgment” (James 2: 13).
In closing, Judah says, “And now, let thy servant stay, I pray thee, instead of the lad a bondman to my lord, and let the lad go up with his brethren; for how should I go up to my father if the lad were not with me? — lest I see the evil that would come on my father”. There is the spirit of Christ; he is prepared to lay down his life for the lad and the father. I think we have arrived in this at the spirit of Christ reproduced in a brother. It is just what He did; He laid down His life. John says, “Hereby we have known love, because he has laid down his life for us; and we ought for the brethren to lay down our lives” (1 John 3: 16). So that the perfect result is reached. “And Joseph could not control himself before all them that stood by him, and he cried, Put every man out from me” (chapter 45: 1). Now he is prepared to disclose himself. “And no man stood with him when Joseph made himself known to [p. 134] his brethren. And he raised his voice in weeping”. Then later on it says, “he kissed all his brethren, and wept upon them; and after that his brethren talked with him”. It must be noted that the weeping was not the weeping of sorrow; it was the weeping of joy. So that there in unspeakable pleasure in Joseph’s heart, in that he has now got his brethren, as represented in Judah, repentant and recovered. There is mutual embracing in connection with Benjamin. Benjamin in returning the embrace showed his spirituality typically. Joseph kissed all his brethren, but it does not say they kissed him. The Holy Spirit never fails to differentiate; if there is anyone more spiritual and who loves the Lord more than others, he is brought into evidence.
PL In verse 12 Benjamin’s eyes are distinguished.
JT Joseph “kissed all his brethren, and wept upon them; and after that his brethren talked with him”. There we have the subjective result; the brethren are free now to talk — not about troubles — they are free to speak to the Lord. A normal state of things exists when we are free to speak to the Lord and He to us.
Pages 135 to 234 — “Christianity Characterised by What is New”. Croydon, June, 1926 (Volume 82).