The three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.
Yet, it doesn’t tell the whole story.
My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.
9 “And the patriarchs, jealous of Joseph, sold him into Egypt; but God was with him 10 and rescued him out of all his afflictions and gave him favor and wisdom before Pharaoh, king of Egypt, who made him ruler over Egypt and over all his household. 11 Now there came a famine throughout all Egypt and Canaan, and great affliction, and our fathers could find no food. 12 But when Jacob heard that there was grain in Egypt, he sent out our fathers on their first visit. 13 And on the second visit Joseph made himself known to his brothers, and Joseph’s family became known to Pharaoh. 14 And Joseph sent and summoned Jacob his father and all his kindred, seventy-five persons in all. 15 And Jacob went down into Egypt, and he died, he and our fathers, 16 and they were carried back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.
Last week’s post featured the first part of Stephen’s address. If you have not had a chance to read it, please do, as it explains his circumstances and why he speaks as he does.
In short, Stephen must defend himself against four charges of blasphemy by the temple court: blasphemy against God, Moses, the law and the temple. Last week’s verses demonstrate that not only did he capture the attention of his accusers but he also defended himself against the charge that he blasphemed God.
He goes further in his address with the following objectives. Matthew Henry’s commentary summarises them well (emphases mine below):
1. He still reminds them of the mean beginning of the Jewish nation, as a check to their priding themselves in the glories of that nation; and that it was by a miracle of mercy that they were raised up out of nothing to what they were, from so small a number to be so great a nation; but, if they answer not the intention of their being so raised, they can expect no other than to be destroyed. The prophets frequently put them in mind of the bringing of them out of Egypt, as a aggravation of their contempt of the law of God, and here it is urged upon them as an aggravation of their contempt of the gospel of Christ. 2. He reminds them likewise of the wickedness of those that were the patriarchs of their tribes, in envying their brother Joseph, and selling him into Egypt; and the same spirit was still working in them towards Christ and his ministers. 3. Their holy land, which they doted so much upon, their fathers were long kept out of the possession of, and met with dearth and great affliction in it; and therefore let them not think it strange if, after it has been so long polluted with sin, it be at length destroyed. 4. The faith of the patriarchs in desiring to be buried in the land of Canaan plainly showed that they had an eye to the heavenly country, to which it was the design of this Jesus to lead them.
The patriarchs in verse 9 are the sons of Jacob, each of whom led a tribe of Israel. They were jealous of Joseph whom they sold into slavery in Egypt. However, God was watching over Joseph, who had great problems. John MacArthur reminds us that Joseph:
went to work for a guy named Potiphar who had a wife who had her eye on Joseph. And she really liked Joseph. So she got him in a compromising thing. He was over there where she was, in her bedroom. And she started making advances to him, trying to seduce old Joseph. It’s your heart, Joseph.
And you know what he did? He ran. Smart thing, Joseph did. He put those old wheels in motion and he was gone. Didn’t fool around. Just avoid the temptation. He took off running. You know what happened? She got his coat. Mmm-mmm-mmm, incriminating evidence. So she reported that this thing had happened, that Joseph had, you know, done this to her, and she had his coat to prove it. And he wound up in the clink. False accusation. Put him in prison.
Why is Stephen talking about Joseph? Because there is a parallel there with Jesus:
You know how Jesus got captured and put in prison? By false accusation. They had a mock trial and they brought forth false witnesses. Just like Joseph.
Stephen’s words are brilliant (verse 10): God delivered Joseph ‘out of all his afflictions’. MacArthur explains:
Joseph got out. And when he got out of there, he went to the next place, to Pharaoh himself. Sat on the right hand of the Pharaoh, the king of the land.
Here is another parallel with Jesus:
Do you know that the men delivered Jesus, in fact they delivered Him into the grave, and God took Him out of the grave and exalted Him to His right hand. Joseph, again, is a picture of Jesus. Joseph found the lowest kind of humility and was lifted to the loftiest exaltation. So was Jesus Christ. Joseph is a picture of Jesus.
This is an excellent way of getting these men to come to the idea of Jesus. It’s a great apologetic — defence of, reasoned case for — Jesus being the Messiah.
MacArthur gives us a third parallel:
Joseph, rejected by Israel, his brothers, was accepted by Gentiles in Egypt. You got that one? Jesus, rejected by Israel, turned and founded His church among whom? Gentiles. Continues to be a picture of Jesus.
Stephen continued his account of Genesis by mentioning the famine affecting that part of the world (verse 11). Joseph had masterminded the pharaoh’s silos and was storing grain in them for the Egyptians. Word reached Joseph’s father Jacob that Egypt had grain set aside in reserve. Jacob sent Joseph’s brothers to Egypt in search of grain (verse 12). Here we have Joseph in the most exalted position, in charge of the grain stores while his brothers have nothing. MacArthur tells us:
When Joseph went to Egypt, famine came. And his whole family back there in Canaan found no sustenance. They had rejected their leader. Do you know what happened to Israel when they rejected Jesus Christ? They fell into a spiritual famine and they still exist in it, don’t they? Sure they do. The famine is a type of Israel’s blindness today. They have no spiritual sustenance at all. None at all.
Note that Stephen is careful to say that Joseph’s brothers did not meet him on their first visit to Egypt. However, they did meet on the second visit (verse 13), at which time Pharaoh also made their acquaintance. Again, this refers to Jesus:
When is Jesus going to be made known to Israel? At His first coming? At His second. It’s the same type again. The first time, rejected, sold for envy. The second time, accepted.
Joseph summoned Jacob and his eleven sons — along with their families — to Egypt (verse14). All of Israel was in Egypt. MacArthur tells us:
That’s a picture of the fact that at the Second Coming when Jesus is revealed, who’s going to get saved? Part of Israel? All Israel. Romans 11, “All Israel shall be saved.” Again, perfectly typified in the life of Jesus, the whole picture of Christ.
Jacob died in Egypt (verse 15) but was buried:
at Machpelah in a cave up at Hebron.
Genesis 50 tells us:
12 So Jacob’s sons did as their father commanded. 13 They carried his body to the land of Canaan and buried it in the cave in the field of Machpelah near Mamre. Abraham had bought this cave and field from Ephron the Hittite to use as a burial place. 14 After Joseph buried his father, he returned to Egypt, along with his brothers and everyone who had gone with him to bury his father.
His sons were buried in the tomb Abraham bought from Hamor’s sons in Shechem (verse 16).
And there is a picture of Israel entering into the kingdom relationship.
Therefore, Stephen’s purpose in telling the story of Joseph, was to point out that the Jewish leaders were gravely sinful in rejecting Jesus.
Stephen was not finished. His address continues next week with Moses.
Next time: Acts 7:17-22