The Expositor's Bible: The Book of Genesis Part 13

His capacity for business, his genial power of devoting himself to other men's interests, his clear integrity, were such, that this officer of Pharaoh's could find no more trustworthy servant in all Egypt--"he left all that he had in Joseph's hand: and he knew not ought he had, save the bread which he did eat."

Thus Joseph pa.s.sed safely through a critical period of his life--the period during which men a.s.sume the att.i.tude towards life and their fellow-men which they commonly retain throughout. Too often we accept the weapons with which the world challenges us, and seek to force our way by means little more commendable than the injustice and coldness we ourselves resent. Joseph gives the first great evidence of moral strength by rising superior to this temptation, to which almost all men in one degree or other succ.u.mb. You can hear him saying, deep down in his heart and almost unconsciously to himself: If the world is full of hatred, there is all the more need that at least one man should forgive and love; if men's hearts are black with selfishness, ambition, and l.u.s.t, all the more reason for me to be pure and to do my best for all whom my service can reach; if cruelty, lying, and fraud meet me at every step, all the more am I called to conquer these by integrity and guilelessness.

His capacity, then, and power of governing others, were no longer dreams of his own, but qualities with which he was accredited by those who judged dispa.s.sionately and from the bare actual results. But this recognition and promotion brought with it serious temptation. So capable a person was he that a year or two had brought him to the highest post he could expect as a slave. His advancement, therefore, only brought his actual attainment into more painful contrast with the attainment of his dreams. As this sense of disappointment becomes more familiar to his heart, and threatens, under the monotonous routine of his household work, to deepen into a habit, there suddenly opens to him a new and unthought-of path to high position. An intrigue with Potiphar's wife might lead to the very advancement he sought. It might lift him out of the condition of a slave. It may have been known to him that other men had not scrupled so to promote their own interests. Besides, Joseph was young, and a nature like his, lively and sympathetic, must have felt deeply that in his position he was not likely to meet such a woman as could command his cordial love. That the temptation was in any degree to the sensual side of his nature there is no evidence whatever. For all that the narrative says, Potiphar's wife may not have been attractive in person. She _may_ have been; and as she used persistently, "day by day,"

every art and wile by which she could lure Joseph to her mind, in some of his moods and under such circ.u.mstances as she would study to arrange he may have felt even this element of the temptation. But it is too little observed, and especially by young men who have most need to observe it, that in such temptations it is not only what is sensual that needs to be guarded against, but also two much deeper-lying tendencies--the craving for loving recognition, and the desire to respond to the feminine love for admiration and devotion. The latter tendency may not seem dangerous, but I am sure that if an a.n.a.lysis could be made of the broken hearts and shame-crushed lives around us, it would be found that a large proportion of misery is due to a kind of uncontrolled and mistaken chivalry. Men of masculine make are p.r.o.ne to show their regard for women. This regard, when genuine and manly, will show itself in purity of sympathy and respectful attention. But when this regard is debased by a desire to please and ingratiate oneself, men are precipitated into the unseemly expressions of a spurious manhood.

The other craving--the craving for love--acts also in a somewhat latent way. It is this craving which drives men to seek to satisfy themselves with the expressions of love, as if thus they could secure love itself.

They do not distinguish between the two; they do not recognise that what they most deeply desire is love, rather than the expression of it; and they awake to find that precisely in so far as they have accepted the expression without the sentiment, in so far have they put love itself beyond their reach.

This temptation was, in Joseph's case, aggravated by his being in a foreign country, unrestrained by the expectations of his own family, or by the eye of those he loved. He had, however, that which restrained him, and made the sin seem to him an impossible wickedness, the thought of which he could not, for a moment, entertain. "Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand; there is none greater in this house than I; neither hath he kept back anything from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against G.o.d?" Grat.i.tude to the man who had pitied him in the slave market, and shown a generous confidence in a comparative stranger, was, with Joseph, a stronger sentiment than any that Potiphar's wife could stir in him. One can well believe it. We know what enthusiastic devotedness a young man of any worth delights to give to his superior who has treated him with justice, generosity, and confidence; who himself occupies a station of importance in public life; and who, by a dignified graciousness of demeanour, can make even the slave feel that he too is a man, and that through his slave's dress his proper manhood and worth are recognised. There are few stronger sentiments than the enthusiasm or quiet fidelity that can thus be kindled, and the influence such a superior wields over the young mind is paramount. To disregard the rights of his master seemed to Joseph a great wickedness and sin against G.o.d. The treachery of the sin strikes him; his native discernment of the true rights of every party in the case cannot, for a moment, be hoodwinked. He is not a man who can, even in the excitement of temptation, overlook the consequences his sin may have on others. Not unsteadied by the flattering solicitations of one so much above him in rank, nor sullied by the contagion of her vehement pa.s.sion; neither afraid to incur the resentment of one who so regarded him, nor kindled to any impure desire by contact with her blazing l.u.s.t; neither scrupling thoroughly to disappoint her in himself, nor to make her feel her own great guilt, he flung from him the strong inducements that seemed to net him round and entangle him as his garment did, and tore himself, shocked and grieved, from the beseeching hand of his temptress.

The incident is related not because it was the most violent temptation to which Joseph was ever exposed, but because it formed a necessary link in the chain of circ.u.mstances that brought him before Pharaoh. And however strong this temptation may have been, more men would be found who could thus have spoken to Potiphar's wife than who could have kept silence when accused by Potiphar. For his purity you will find his equal, one among a thousand; for his mercy scarcely one. For there is nothing more intensely trying than to live under false and painful accusations, which totally misrepresent and damage your character; which effectually bar your advancement, and which yet you have it in your power to disprove. Joseph, feeling his indebtedness to Potiphar, contents himself with the simple averment that he himself is innocent.

The word is on his tongue that can put a very different face on the matter, but rather than utter that word, Joseph will suffer the stroke that otherwise must fall on his master's honour; will pa.s.s from his high place and office of trust, through the jeering or possibly compa.s.sionating slaves, branded as one who has betrayed the frankest confidence, and is fitter for the dungeon than the stewards.h.i.+p of Potiphar. He is content to lie under the cruel suspicion that he had in the foulest way wronged the man whom most he should have regarded, and whom in point of fact he did enthusiastically serve. There was one man in Egypt whose good-will he prized, and this man now scorned and condemned him, and this for the very act by which Joseph had proved most faithful and deserving.

And even after a long imprisonment, when he had now no reputation to maintain, and when such a little bit of court scandal as he could have retailed would have been highly palatable and possibly useful to some of those polished ruffians and adventurers who made their dungeon ring with questionable tales, and with whom the free and levelling intercourse of prison life had put him on the most familiar footing, and when they twitted and taunted him with his supposed crime, and gave him the prison sobriquet that would most pungently embody his villainy and failure, and when it might plausibly have been pleaded by himself that such a woman should be exposed, Joseph uttered no word of recrimination, but quietly endured, knowing that G.o.d's providence could allow him to be merciful; protesting, when needful, that he himself was innocent, but seeking to entangle no one else in his misfortune.

It is this that has made the world seem so terrible a place to many--that the innocent must so often suffer for the guilty, and that, without appeal, the pure and loving must lie in chains and bitterness, while the wicked live and see good days. It is this that has made men most despairingly question whether there be indeed a G.o.d in heaven Who knows who the real culprit is, and yet suffers a terrible doom slowly to close around the innocent; Who sees where the guilt lies, and yet moves no finger nor speaks the word that would bring justice to light, shaming the secure triumph of the wrongdoer, and saving the bleeding spirit from its agony. It was this that came as the last stroke of the pa.s.sion of our Lord, that He was numbered among the transgressors; it was this that caused or materially increased the feeling that G.o.d had deserted Him; and it was this that wrung from Him the cry which once was wrung from David, and may well have been wrung from Joseph, when, cast into the dungeon as a mean and treacherous villain, whose freedom was the peril of domestic peace and honour, he found himself again helpless and forlorn, regarded now not as a mere worthless lad, but as a criminal of the lowest type. And as there always recur cases in which exculpation is impossible just in proportion as the party accused is possessed of honourable feeling, and where silent acceptance of doom is the result not of convicted guilt, but of the very triumph of self-sacrifice, we must beware of over-suspicion and injustice. There is nothing in which we are more frequently mistaken than in our suspicions and harsh judgments of others.

"But the Lord was with Joseph, and allowed him mercy, and gave him favour in the sight of the keeper of the prison." As in Potiphar's house, so in the king's house of detention, Joseph's fidelity and serviceableness made him seem indispensable, and by sheer force of character he occupied the place rather of governor than of prisoner. The discerning men he had to do with, accustomed to deal with criminals and suspects of all shades, very quickly perceived that in Joseph's case justice was at fault, and that he was a mere scape-goat. Well might Potiphar's wife, like Pilate's, have had warning dreams regarding the innocent person who was being condemned; and probably Potiphar himself had suspicion enough of the true state of matters to prevent him from going to extremities with Joseph, and so to imprison him more out of deference to the opinion of his household, and for the sake of appearances, than because Joseph alone was the object of his anger. At any rate, such was the vitality of Joseph's confidence in G.o.d, and such was the light-heartedness that sprang from his integrity of conscience, that he was free from all absorbing anxiety about himself, and had leisure to amuse and help his fellow-prisoners, so that such promotion as a gaol could afford he won, from a dungeon to a chain, from a chain to his word of honour. Thus even in the unlatticed dungeon the sun and moon look in upon him and bow to him; and while his sheaf seems at its poorest, all rust and mildew, the sheaves of his masters do homage.

After the arrival of two such notable criminals as the chief butler and baker of Pharaoh--the chamberlain and steward of the royal household--Joseph, if sometimes pensive, must yet have had sufficient entertainment at times in conversing with men who stood by the king, and were familiar with the statesmen, courtiers, and military men who frequented the house of Potiphar. He had now ample opportunity for acquiring information which afterwards stood him in good stead, for apprehending the character of Pharaoh, and for making himself acquainted with many details of his government, and with the general condition of the people. Officials in disgrace would be found much more accessible and much more communicative of important information than officials in court favour could have been to one in Joseph's position.

It is not surprising that three nights before Pharaoh's birthday these functionaries of the court should have recalled in sleep such scenes as that day was wont to bring round, nor that they should vividly have seen the parts they themselves used to play in the festival. Neither is it surprising that they should have had very anxious thoughts regarding their own fate on a day which was chosen for deciding the fate of political or courtly offenders. But it is remarkable that they having dreamed these dreams Joseph should have been found willing to interpret them. One desires some evidence of Joseph's att.i.tude towards G.o.d during this period when G.o.d's att.i.tude towards him might seem doubtful, and especially one would like to know what Joseph by this time thought of his juvenile dreams, and whether in the prison his face wore the same beaming confidence in his own future which had smitten the hearts of his brothers with impatient envy of the dreamer. We seek some evidence, and here we find it. Joseph's willingness to interpret the dreams of his fellow-prisoners proves that he still believed in his own, that among his other qualities he had this characteristic also of a steadfast and profound soul, that he "reverenced as a man the dreams of his youth."

Had he not done so, and had he not yet hoped that somehow G.o.d would bring truth out of them, he would surely have said: Don't you believe in dreams; they will only get you into difficulties. He would have said what some of us could dictate from our own thoughts: I won't meddle with dreams any more; I am not so young as I once was; doctrines and principles that served for fervent romantic youth seem puerile now, when I have learned what human life actually is; I can't ask this man, who knows the world and has held the cup for Pharaoh, and is aware what a practical shape the king's anger takes, to cherish hopes similar to those which often seem so remote and doubtful to myself. My religion has brought me into trouble: it has lost me my situation, it has kept me poor, it has made me despised, it has debarred me from enjoyment. Can I ask this man to trust to inward whisperings which seem to have so misled me? No, no; let every man bear his own burden. If he wishes to become religious, let not me bear the responsibility. If he will dream, let him find some other interpreter.

This casual conversation, then, with his fellow-prisoners was for Joseph one of those perilous moments when a man holds his fate in his hand, and yet does not know that he is specially on trial, but has for his guidance and safe-conduct through the hazard only the ordinary safeguards and lights by the aid of which he is framing his daily life.

A man cannot be forewarned of trial, if the trial is to be a fair test of his habitual life. He must not be called to the lists by the herald's trumpet warning him to mind his seat and grasp his weapon; but must be suddenly set upon if his habit of steadiness and balance is to be tested, and the warrior-instinct to which the right weapon is ever at hand. As Joseph, going the round of his morning duty and spreading what might stir the appet.i.te of these dainty courtiers, noted the gloom on their faces, had he not been of a nature to take upon himself the sorrows of others, he might have been glad to escape from their presence, fearful lest he should be infected by their depression, or should become an object on which they might vent their ill-humour. But he was girt with a healthy cheerfulness that could bear more than his own burden; and his pondering of his own experience made him sensitive to all that affected the destinies of other men.

Thus Joseph in becoming the interpreter of the dreams of other men became the fulfiller of his own. Had he made light of the dreams of his fellow-prisoners because he had already made light of his own, he would, for aught we can see, have died in the dungeon. And, indeed, what hope is left for a man, and what deliverance is possible, when he makes light of his own most sacred experience, and doubts whether after all there was any Divine voice in that part of his life which once he felt to be full of significance? Sadness, cynical worldliness, irritability, sour and isolating selfishness, rapid deterioration in every part of the character--these are the results which follow our repudiation of past experience and denial of truth that once animated and purified us; when, at least, this repudiation and denial are not themselves the results of our advance to a higher, more animating, and more purifying truth. We cannot but leave behind us many "childish things," beliefs that we now recognise as mere superst.i.tions, hopes and fears which do not move the maturer mind; we cannot but seek always to be stripping ourselves of modes of thinking which have served their purpose and are out of date, but we do so only for the sake of attaining freer movement in all serviceable and righteous conduct, and more adequate covering for the permanent weaknesses of our own nature--"not for that we would be unclothed, but clothed upon," that truth partial and dawning may be swallowed up in the perfect light of noon. And when a supposed advance in the knowledge of things spiritual robs us of all that sustains true spiritual life in us, and begets an angry contempt of our own past experience and a proud scorning of the dreams that agitate other men; when it ministers not at all to the growth in us of what is tender and pure and loving and progressive, but hardens us to a sullen or coa.r.s.ely riotous or coldly calculating character, we cannot but question whether it is not a delusion rather than a truth that has taken possession of us.

If it is fanciful, it is yet almost inevitable, to compare Joseph at this stage of his career to the great Interpreter who stands between G.o.d and us, and makes all His signs intelligible. Those Egyptians could not forbear honouring Joseph, who was able to solve to them the mysteries on the borders of which the Egyptian mind continually hovered, and which it symbolized by its mysterious sphinxes, its strange chambers of imagery, its unapproachable divinities. And we bow before the Lord Jesus Christ, because He can read our fate and unriddle all our dim antic.i.p.ations of good and evil, and make intelligible to us the visions of our own hearts. There is that in us, as in these men, from which a skilled eye could already read our destiny. In the eye of One who sees the end from the beginning, and can distinguish between the determining influences of character and the insignificant manifestations of a pa.s.sing mood, we are already designed to our eternal places. And it is in Christ alone your future is explained. You cannot understand your future without taking Him into your confidence. You go forward blindly to meet you know not what, unless you listen to His interpretation of the vague presentiments that visit you. Without Him what can we make of those suspicions of a future judgment, or of those yearnings after G.o.d, that hang about our hearts? Without Him what can we make of the idea and hope of a better life than we are now living, or of the strange persuasion that all will yet be well--a persuasion that seems so groundless, and which yet will not be shaken off, but finds its explanation in Christ? The excess of side light that falls across our path from the present seems only to make the future more obscure and doubtful, and from Him alone do we receive any interpretation of ourselves that even seems to be satisfying. Our fellow-prisoners are often seen to be so absorbed in their own affairs that it is vain to seek light from them; but He, with patient, self-forgetting friendliness, is ever disengaged, and even elicits, by the kindly and interrogating att.i.tude He takes towards us, the utterance of all our woes and perplexities. And it is because He has had dreams Himself that He has become so skilled an interpreter of ours.

It is because in His own life He had His mind hard pressed for a solution of those very problems which baffle us, because He had for Himself to adjust G.o.d's promise to the ordinary and apparently casual and untoward incidents of a human life, and because He had to wait long before it became quite clear how one Scripture after another was to be fulfilled by a course of simple confiding obedience--it is because of this experience of His own, that He can now enter into and rightly guide to its goal every longing we cherish.

XXVII.

_PHARAOH'S DREAMS._

GENESIS xli.

"Thus saith the Lord, that frustrateth the tokens of the liars, and maketh diviners mad; that confirmeth the word of His servant, and performeth the counsel of His messengers: that saith of Cyrus, He is My shepherd, and shall perform all My pleasure."--ISA. xliv. 25, 28.

The preceding act in this great drama--the act comprising the scenes of Joseph's temptation, unjust imprisonment, and interpretation of his fellow-prisoners' dreams--was written for the sake of explaining how Joseph came to be introduced to Pharaoh. Other friends.h.i.+ps may have been formed in the prison, and other threads may have been spun which went to make up the life of Joseph, but this only is pursued. For a time, however, there seemed very little prospect that this would prove to be the thread on which his destiny hung. Joseph made a touching appeal to the Chief Butler: "yet did not the Chief Butler remember Joseph, but forgat him." You can see him in the joy of his release affectionately pressing Joseph's hand as the king's messengers knocked off his fetters.

You can see him a.s.suring Joseph, by his farewell look, that he might trust him; mistaking mere elation at his own release for warmth of feeling towards Joseph, though perhaps even already feeling just the slightest touch of awkwardness at being seen on such intimate terms with a Hebrew slave. How could he, when in the palace of Pharaoh and decorated with the insignia of his office and surrounded by courtiers, break through the formal etiquette of the place? What with the pleasant congratulations of old friends, and the acc.u.mulation of business since he had been imprisoned, and the excitement of restoration from so low and hopeless to so high and busy a position, the promise to Joseph is obliterated from his mind. If it once or twice recurs to his memory, he persuades himself he is waiting for a good opening to mention Joseph. It would perhaps be unwarrantable to say that he admits the idea that he is in no way indebted to Joseph, since all that Joseph had done was to interpret, but by no means to determine, his fate.

The a.n.a.logy which we could not help seeing between Joseph's relation to his fellow-prisoners, and our Lord's relation to us, pursues us here.

For does not the bond between us and Him seem often very slender, when once we have received from Him the knowledge of the King's good-will, and find ourselves set in a place of security? Is not Christ with many a mere stepping-stone for their own advancement, and of interest only so long as they are in anxiety about their own fate? Their regard for Him seems abruptly to terminate as soon as they are ushered to freer air.

Brought for a while into contact with Him, the very peace and prosperity which that intercourse has introduced them to become opiates to dull their memory and their grat.i.tude. They have received all they at present desire, they have no more dreams, their life has become so plain and simple and glad that they need no interpreter. They seem to regard Him no more than an official is regarded who is set to discharge to all comers some duty for which he is paid; who mingles no love with his work, and from whom they would receive the same benefits whether he had any personal interest in them or no. But there is no Christianity where there is no loving remembrance of Christ. If your contact with Him has not made Him your Friend whom you can by no possibility forget, you have missed the best result of your introduction to Him. It makes one think meanly of the Chief Butler that such a personality as Joseph's had not more deeply impressed him--that everything he heard and saw among the courtiers did not make him say to himself: There is a friend of mine, in prison hard by, that for beauty, wisdom, and vivacity would more than match the finest of you all. And it says very little for us if we can have known anything of Christ without seeing that in Him we have what is nowhere else, and without finding that He has become the necessity of our life to whom we turn at every point.

But, as things turned out, it was perhaps as well for Joseph that his promising friend did forget him. For, supposing the Chief Butler had overcome his natural reluctance to increase his own indebtedness to Pharaoh by interceding for a friend, supposing he had been willing to risk the friends.h.i.+p of the Captain of the Guard by interfering in so delicate a matter, and supposing Pharaoh had been willing to listen to him, what would have been the result? Probably that Joseph would have been sold away to the quarries, for certainly he could not have been restored to Potiphar's house; or, at the most, he might have received his liberty, and a free pa.s.s out of Egypt. That is to say, he would have obtained liberty to return to sheep-shearing and cattle-dealing and checkmating his brother's plots. In any probable case his career would have tended rather towards obscurity than towards the fulfilment of his dreams.

There seems equal reason to congratulate Joseph on his friend's forgetfulness, when we consider its probable effects, not on his career, but on his character. When he was left in prison after so sudden and exciting an incursion of the outer world as the king's messengers would make, his mind must have run chiefly in two lines of thought. Naturally he would feel some envy of the man who was being restored; and when day after day pa.s.sed and more than the former monotony of prison routine palled on his spirit; when he found how completely he was forgotten, and how friendless and lone a creature he was in that strange land where things had gone so mysteriously against him; when he saw before him no other fate than that which he had seen befall so many a slave thrown into a dungeon at his master's pleasure and never more heard of, he must have been sorely tempted to hate the whole world, and especially those brethren who had been the beginning of all his misfortunes. Had there been any selfishness in solution in Joseph's character, this is the point at which it would have quickly crystallized into permanent forms.

For nothing more certainly elicits and confirms selfishness than bad treatment. But from his conduct on his release, we see clearly enough that through all this trying time his heroism was not only that of the strong man who vows that though the whole world is against him the day will come when the world shall have need of him, but of the saint of G.o.d in whom suffering and injustice leave no bitterness against his fellows, nor even provoke one slightest morbid utterance.

But another process must have been going on in Joseph's mind at the same time. He must have felt that it was a very serious thing that he had been called upon to do in interpreting G.o.d's will to his fellow-prisoners. No doubt he fell into it quite naturally and aptly, because it was liker his proper vocation, and more of his character could come out in it than in anything he had yet done. Still, to be mixed up thus with matters of life and death concerning other people, and to have men of practical ability and experience and high position listening to him as to an oracle, and to find that in very truth a great power was committed to him, was calculated to have _some_ considerable result one way or other on Joseph. And these two years of unrelieved and sobering obscurity cannot but be considered most opportune. For one of two things is apt to follow the world's first recognition of a man's gifts. He is either induced to pander to the world's wonder and become artificial and strained in all he does, so losing the spontaneity and naturalness and sincerity which characterise the best work; or he is awed and steadied. And whether the one or the other result follow, will depend very much on the other things that are happening to him. In Joseph's case it was probably well that after having made proof of his powers he was left in such circ.u.mstances as would not only give him time for reflection, but also give a humble and believing turn to his reflections. He was not at once exalted to the priestly caste, nor enrolled among the wise men, nor put in any position in which he would have been under constant temptation to display and trifle with his power; and so he was led to the conviction that deeper even than the joy of receiving the recognition and grat.i.tude of men was the abiding satisfaction of having done the thing G.o.d had given him to do.

These two years, then, during which Joseph's active mind must necessarily have been forced to provide food for itself, and have been thrown back upon his past experience, seem to have been of eminent service in maturing his character. The self-possessed dignity and ease of command which appear in him from the moment when he is ushered into Pharaoh's presence have their roots in these two years of silence. As the bones of a strong man are slowly, imperceptibly knit, and gradually take the shape and texture they retain throughout; so during these years there was silently and secretly consolidating a character of almost unparalleled calmness and power. One has no words to express how tantalizing it must have been to Joseph to see this Egyptian have his dreams so gladly and speedily fulfilled, while he himself, who had so long waited on the true G.o.d, was left waiting still, and now so utterly unbefriended that there seemed no possible way of ever again connecting himself with the world outside the prison walls. Being pressed thus for an answer to the question, What does G.o.d mean to make of my life? he was brought to see and to hold as the most important truth for him, that the first concern is, that G.o.d's purposes be accomplished; the second, that his own dreams be fulfilled. He was enabled, as we shall see in the sequel, to put G.o.d truly in the first place, and to see that by forwarding the interests of other men, even though they were but light-minded chief butlers at a foreign court, he might be as serviceably furthering the purposes of G.o.d, as if he were forwarding his own interests. He was compelled to seek for some principle that would sustain and guide him in the midst of much disappointment and perplexity, and he found it in the conviction that the essential thing to be accomplished in this world, and to which every man must lay his shoulder, is G.o.d's purpose. Let that go on, and all else that should go on will go on. And he further saw that he best fulfils G.o.d's purpose who, without anxiety and impatience, does the duty of the day, and gives himself without stint to the "charities that soothe and heal and bless."

His perception of the breadth of G.o.d's purpose, and his profound and sympathetic and active submission to it, were qualities too rare not to be called into influential exercise. After two years he is suddenly summoned to become G.o.d's interpreter to Pharaoh. The Egyptian king was in the unhappy though not uncommon position of having a revelation from G.o.d which he could not read, intimations and presentiments he could not interpret. To one man is given the revelation, to another the interpretation. The official dignity of the king is respected, and to him is given the revelation which concerns the welfare of the whole people. But to read G.o.d's meaning in a revelation requires a spiritual intelligence trained to sympathy with His purposes, and such a spirit was found in Joseph alone.

The dreams of Pharaoh were thoroughly Egyptian. The marvel is, that a symbolism so familiar to the Egyptian eye should not have been easily legible to even the most slenderly gifted of Pharaoh's wise men. "In my dream," says the king, "behold, I stood upon the bank of the river: and, behold, there came up out of the river seven kine," and so on. Every land or city is proud of its river, but none has such cause to be so as Egypt of its Nile. The country is accurately as well as poetically called "the gift of Nile." Out of the river do really come good or bad years, fat or lean kine. Wholly dependent on its annual rise and overflow for the irrigating and enriching of the soil, the people wors.h.i.+p it and love it, and at the season of its overflow give way to the most rapturous expressions of joy. The cow also was reverenced as the symbol of the earth's productive power. If then, as Joseph avers, G.o.d wished to show to Pharaoh that seven years of plenty were approaching, this announcement could hardly have been made plainer in the language of dreams than by showing to Pharaoh seven well-favoured kine coming up out of the bountiful river to feed on the meadow made richly green by its waters. If the king had been sacrificing to the river, such a sight, familiar as it was to the dwellers by the Nile, might well have been accepted by him as a promise of plenty in the land.

But what agitated Pharaoh, and gave him the shuddering presentiment of evil which accompanies some dreams, was the sequel. "Behold, seven other kine came up after them, poor and very ill-favoured and lean-fleshed, such as I never saw in all the land of Egypt for badness: and the lean and the ill-favoured kine did eat up the first seven fat kine: and when they had eaten them up it could not be known that they had eaten them; but they were still ill-favoured, as at the beginning,"--a picture which to the inspired dream-reader represented seven years of famine so grievous, that the preceding plenty should be swallowed up and not be known. A similar image occurred to a writer who, in describing a more recent famine in the same land, says: "The year presented itself as a monster whose wrath must annihilate all the resources of life and all the means of subsistence."

It tells in favour of the court magicians and wise men that not one of them offered an interpretation of dreams to which it would certainly not have been difficult to attach some tolerably feasible interpretation.

Probably these men were as yet sincere devotees of astrology and occult science, and not the mere jugglers and charlatans their successors seem to have become. When men cannot make out the purpose of G.o.d regarding the future of the race, it is not wonderful that they should endeavour to catch the faintest, most broken echo of His voice to the world, wherever they can find it. Now there is a wide region, a borderland between the two worlds of spirit and of matter, in which are found a great many mysterious phenomena which cannot be explained by any known laws of nature, and through which men fancy they get nearer to the spiritual world. There are many singular and startling appearances, coincidences, forebodings, premonitions which men have always been attracted towards, and which they have considered as open ways of communication between G.o.d and man. There are dreams, visions, strange apprehensions, freaks of memory, and other mental phenomena, which, when all cla.s.sed together, a.s.sorted, and skilfully applied to the reading of the future, once formed quite a science by itself. When men have no word from G.o.d to depend upon, no knowledge at all of where either the race or individuals are going to, they will eagerly grasp at anything that even seems to shed a ray of light on their future. We for the most part make light of that whole category of phenomena, because we have a more sure word of prophecy by which, as with a light in a dark place, we can tell where our next step should be, and what the end shall be. But invariably in heathen countries, where no guiding Spirit of G.o.d was believed in, and where the absence of His revealed will left numberless points of duty doubtful and all the future dark, there existed in lieu of this a cla.s.s of persons who, under one name or other, undertook to satisfy the craving of men to see into the future, to forewarn them of danger, and advise them regarding matters of conduct and affairs of state.

At various points of the history of G.o.d's revelation these professors of occult science appear. In each case a profound impression is made by the superior wisdom or power displayed by the "wise men" of G.o.d. But in reading the accounts we have of these collisions between the wisdom of G.o.d and that of the magicians, a slight feeling of uneasiness sometimes enters the mind. You may feel that these wonders of Joseph, Moses, and Daniel have a romantic air about them, and you feel, perhaps, a slight scruple in granting that G.o.d would lend Himself to such displays--displays so completely out of date in our day. But we are to consider not only that there is nothing of the kind more certain than that dreams do sometimes even now impart most significant warning to men; but, also, that the time in which Joseph lived was the childhood of the world, when G.o.d had neither spoken much to men, nor could speak much, because as yet they had not learned His language, but were only being slowly taught it by signs suited to their capacity. If these men were to receive any knowledge beyond what their own unaided efforts could attain, they must be taught in a language they understood. They could not be dealt with as if they had already attained a knowledge and a capacity which could only be theirs many centuries after; they must be dealt with by signs and wonders which had perhaps little moral teaching in them, but yet gave evidence of G.o.d's nearness and power such as they could and did understand. G.o.d thus stretched out His hand to men in the darkness, and let them feel His strength before they could look on His face and understand His nature.

It is the existence at the court of Pharaoh of this highly respected cla.s.s of dream-interpreters and wise men, which lends significance to the conduct of Joseph when summoned into the royal presence. Such wisdom as he displayed in reading Pharaoh's visions was looked upon as attainable by means within the reach of any man who had sufficient faculty for the science. And the first idea in the minds of the courtiers would probably have been, had Joseph not solemnly protested against it, that he was an adept where they were apprentices and bunglers, and that his success was due purely to professional skill.

This was of course perfectly well known to Joseph, who for a number of years had been familiar with the ideas prevalent at the court of Pharaoh; and he might have argued that there could be no great harm in at least effecting his deliverance from an unjust imprisonment by allowing Pharaoh to suppose that it was to him he was indebted for the interpretation of his dreams. But his first word to Pharaoh is a self-renouncing exclamation: "Not in me: _G.o.d_ shall give Pharaoh an answer of peace." Two years had elapsed since anything had occurred which looked the least like the fulfilment of his own dreams, or gave him any hope of release from prison; and now, when measuring himself with these courtiers and feeling able to take his place with the best of them, getting again a breath of free air and feeling once more the charm of life, and having an opening set before his young ambition, being so suddenly transferred from a place where his very existence seemed to be forgotten to a place where Pharaoh himself and all his court eyed him with the intensest interest and anxiety, it is significant that he should appear regardless of his own fate, but jealously careful of the glory of G.o.d. Considering how jealous men commonly are of their own reputation, and how impatiently eager to receive all the credit that is due to them for their own share in any good that is doing, and considering of what essential importance it seemed that Joseph should seize this opportunity of providing for his own safety and advancement, and should use this as the tide in his affairs that led to fortune, his words and bearing before Pharaoh undoubtedly disclose a deeply in-wrought fidelity to G.o.d, and a magnanimous patience regarding his own personal interests.

For it is extremely unlikely that in proposing to Pharaoh to set a man over this important business of collecting corn to last through the years of famine, it presented itself to Joseph as a conceivable result that he should be the person appointed--he a Hebrew, a slave, a prisoner, cleaned but for the nonce, could not suppose that Pharaoh would pa.s.s over all those tried officers and ministers of state around him and fix upon a youth who was wholly untried, and who might, by his different race and religion, prove obnoxious to the people. Joseph may have expected to make interest enough with Pharaoh to secure his freedom, and possibly some subordinate berth where he could hopefully begin the world again; but his only allusion to himself is of a depreciatory kind, while his reference to G.o.d is marked with a profound conviction that this is G.o.d's doing, and that to Him is due whatever is due. Well may the Hebrew race be proud of those men like Joseph and Daniel, who stood in the presence of foreign monarchs in a spirit of perfect fidelity to G.o.d, commanding the respect of all, and clothed with the dignity and simplicity which that fidelity imparted. It matters not to Joseph that there may perhaps be none in that land who can appreciate his fidelity to G.o.d or understand his motive. It matters not what he may lose by it, or what he could gain by falling in with the notions of those around him. He himself knows the real state of the case, and will not act untruly to his G.o.d, even though for years he seems to have been forgotten by Him. With Daniel he says in spirit, "Let thy gifts be to thyself, and give thy rewards to another. As for me, this secret is not revealed to me for any wisdom that I have more than any living, but that the interpretation may be known to the king, and that thou mayest know the thoughts of thine heart. He that revealeth secrets maketh known to thee what shall come to pa.s.s." There is something particularly n.o.ble and worthy of admiration in a man thus standing alone and maintaining the fullest allegiance to G.o.d, without ostentation, and with a quiet dignity and naturalness that show he has a great fund of strength behind.

That we do not misjudge Joseph's character or ascribe to him qualities which were invisible to his contemporaries, is apparent from the circ.u.mstance that Pharaoh and his advisers, with little or no hesitation, agreed that to no man could they more safely entrust their country in this emergency. The mere personal charm of Joseph might have won over those experienced advisers of the crown to make compensation for his imprisonment by an unusually handsome reward, but no mere attractiveness of person and manner, nor even the unquestionable guilelessness of his bearing, could have induced them to put such an affair as this into his hands. Plainly they were impressed with Joseph; almost supernaturally impressed, and felt G.o.d through him. He stood before them as one mysteriously appearing in their emergency, sent out of unthought-of quarters to warn and save them. Happily there was as yet no jealousy of the G.o.d of the Hebrews, nor any exclusiveness on the part of the chosen people: Pharaoh and Joseph alike felt that there was one G.o.d over all and through all. And it was Joseph's self-abnegating sympathy with the purposes of this Supreme G.o.d that made him a transparent medium, so that in his presence the Egyptians felt themselves in the presence of G.o.d. It is so always. Influence in the long run belongs to those who rid their minds of all private aims, and get close to the great centre in which all the race meets and is cared for. Men feel themselves safe with the unselfish, with persons in whom they meet principle, justice, truth, love, G.o.d. We are unattractive, useless, uninfluential, just because we are still childishly craving a private and selfish good. We know that a life which does not pour itself freely into the common stream of public good is lost in dry and sterile sands. We know that a life spent upon self is contemptible, barren, empty, yet how slowly do we come to the att.i.tude of Joseph, who watched for the fulfilment of G.o.d's purposes, and found his happiness in forwarding what G.o.d designed for the people.

XXVIII.

_JOSEPH'S ADMINISTRATION._

GEN. xli. 37-57, and xlvii. 13-26.

"He made him lord of his house, and ruler of all his substance: To bind his princes at his pleasure; and teach his senators wisdom."--PSALM. cv. 21, 22.

"Many a monument consecrated to the memory of some n.o.bleman gone to his long home, who during life had held high rank at the court of Pharaoh, is decorated with the simple but laudatory inscription, 'His ancestors were unknown people'"--so we are told by our most accurate informant regarding Egyptian affairs. Indeed, the tales we read of adventurers in the East, and the histories which recount how some dynasties have been founded, are sufficient evidence that, in other countries besides Egypt, sudden elevation from the lowest to the highest rank is not so unusual as amongst ourselves. Historians have recently made out that in one period of the history of Egypt there are traces of a kind of Semitic mania, a strong leaning towards Syrian and Arabian customs, phrases, and persons. Such manias have occurred in most countries. There was a period in the history of Rome when everything that had a Greek flavour was admired; an Anglo-mania once affected a portion of the French population, and reciprocally, French manners and ideas have at times found a welcome among ourselves. It is also clear that for a time Lower Egypt was under the dominion of foreign rulers who were in race more nearly allied to Joseph than to the native population. But there is no need that so complicated a question as the exact date of this foreign domination be debated here, for there was that in Joseph's bearing which would have commended him to any sagacious monarch. Not only did the court accept him as a messenger from G.o.d, but they could not fail to recognise substantial and serviceable human qualities alongside of what was mysterious in him. The ready apprehension with which he appreciated the magnitude of the danger, the clear-sighted prompt.i.tude with which he met it, the resource and quiet capacity with which he handled a matter involving the entire condition of Egypt, showed them that they were in the presence of a true statesman. No doubt the confidence with which he described the best method of dealing with the emergency was the confidence of one who was convinced he was speaking for G.o.d. This was the great distinction they perceived between Joseph and ordinary dream-interpreters. It was not guesswork with him. The same distinction is always apparent between revelation and speculation. Revelation speaks with authority; speculation gropes its way, and when wisest is most diffident. At the same time Pharaoh was perfectly right in his inference: "Forasmuch as G.o.d hath shewed thee all this, there is none so discreet and wise as thou art." He believed that G.o.d had chosen him to deal with this matter because he was wise in heart, and he believed his wisdom would remain because G.o.d had chosen him.

At length, then, Joseph saw the fulfilment of his dreams within his reach. The coat of many colours with which his father had paid a tribute to the princely person and ways of the boy, was now replaced by the robe of state and the heavy gold necklace which marked him out as second to Pharaoh. Whatever nerve and self-command and humble dependence on G.o.d his varied experience had wrought in him were all needed when Pharaoh took his hand and placed his own ring on it, thus transferring all his authority to him, and when turning from the king he received the acclamations of the court and the people, bowed to by his old masters, and acknowledged the superior of all the dignitaries and potentates of Egypt. Only once besides, so far as the Egyptian inscriptions have yet been deciphered, does it appear that any subject was raised to be Regent or Viceroy with similar powers. Joseph is, as far as possible, naturalised as an Egyptian. He receives a name easier of p.r.o.nunciation than his own, at least to Egyptian tongues--Zaphnath-Paaneah, which, however, was perhaps only an official t.i.tle meaning "Governor of the district of the place of life," the name by which one of the Egyptian counties or states was known. The king crowned his liberality and completed the process of naturalisation by providing him with a wife, Asenath, the daughter of Potipherah, priest of On. This city was not far from Avaris or Haouar, where Joseph's Pharaoh, Ra-apepi II., at this time resided. The wors.h.i.+p of the sun-G.o.d, Ra, had its centre at On (or Heliopolis, as it was called by the Greeks), and the priests of On took precedence of all Egyptian priests. Joseph was thus connected with one of the most influential families in the land, and if he had any scruples about marrying into an idolatrous family, they were too insignificant to influence his conduct, or leave any trace in the narrative.

His att.i.tude towards G.o.d and his own family was disclosed in the names which he gave to his children. In giving names which had a meaning at all, and not merely a taking sound, he showed that he understood, as well he might, that every human life has a significance and expresses some principle or fact. And in giving names which recorded his acknowledgment of G.o.d's goodness, he showed that prosperity had as little influence as adversity to move him from his allegiance to the G.o.d of his fathers. His first son he called Mana.s.seh, _Making to forget_, "for G.o.d," said he, "hath made me forget all my toil and all my father's house"--not as if he were now so abundantly satisfied in Egypt that the thought of his father's house was blotted from his mind, but only that in this child the keen longings he had felt for kindred and home were somewhat alleviated. He again found an object for his strong family affection. The void in his heart he had so long felt was filled by the little babe. A new home was begun around him. But this new affection would not weaken, though it would alter the character of, his love for his father and brethren. The birth of this child would really be a new tie to the land from which he had been stolen. For, however ready men are to spend their own life in foreign service, you see them wis.h.i.+ng that their children should spend their days among the scenes with which their own childhood was familiar.

In the naming of his second son Ephraim he recognises that G.o.d had made him fruitful in the most unlikely way. He does not leave it to us to interpret his life, but records what he himself saw in it. It has been said: "To get at the truth of any history is good; but a man's own history--when he reads that truly, ... and knows what he is about and has been about, it is a Bible to him." And now that Joseph, from the height he had reached, could look back on the way by which he had been led to it, he cordially approved of all that G.o.d had done. There was no resentment, no murmuring. He would often find himself looking back and thinking, Had I found my brothers where I thought they were, had the pit not been on the caravan-road, had the merchants not come up so opportunely, had I not been sold at all or to some other master, had I not been imprisoned, or had I been put in another ward--had any one of the many slender links in the chain of my career been absent, how different might my present state have been. How plainly I now see that all those sad mishaps that crushed my hopes and tortured my spirit were steps in the only conceivable path to my present position.

Many a man has added his signature to this acknowledgment of Joseph's, and confessed a providence guiding his life and working out good for him through injuries and sorrows, as well as through honours, marriages, births. As in the heat of summer it is difficult to recall the sensation of winter's bitter cold, so the fruitless and barren periods of a man's life are sometimes quite obliterated from his memory. G.o.d has it in His power to raise a man higher above the level of ordinary happiness than ever he has sunk below it; and as winter and spring-time, when the seed is sown, are stormy and bleak and gusty, so in human life seed-time is not bright as summer nor cheerful as autumn; and yet it is then, when all the earth lies bare and will yield us nothing, that the precious seed is sown: and when we confidently commit our labour or patience of to-day to G.o.d, the land of our affliction, now bare and desolate, will certainly wave for us, as it has waved for others, with rich produce whitened to the harvest.