Two Visits by His Brothers

“Joseph made haste; for his heart yearned over his brother: and he sought where to weep; and he entered into his chamber, and wept there. And he washed his face, and came out; and he refrained himself” (Exodus 43:30, 31, RVIC).

— David Rice

When Joseph was sold by his brothers to a traveling band of Midianite merchants, descendants of Abraham, he was taken to Egypt, the prominent country of the time. When Jesus was sold to Jewish authorities, also descendants of Abraham, he was turned over to Rome, the prominent empire of that time. Joseph became subject to Potiphar, as Jesus became subject to Pilate.

Joseph, faithful in all his duties, was unjustly charged — just as Jesus, faithful in all his ministry, was unjustly charged. Joseph was sent to prison, and Jesus to the prison house of death. Joseph was later released, exalted to the right hand of Pharaoh, and given a lovely bride from Egypt — Jesus was raised from the dead, exalted to the right hand of God, and given a bride, lovely in character and called out from this world, antitypical Egypt: “The king’s daughter is all glorious within: her clothing is of wrought gold” (Psalms 45:13). It is also likely that the bride of Solomon, a figure of the bride of Christ, was also an Egyptian.

Dreams in Prison

While Joseph languished in prison, two servants of the king, a cupbearer, and a baker, were given meaningful dreams. Joseph interpreted these dreams, which we now know have symbolic meaning relating to Jesus.

The baker’s dream also pertains to Jesus, for on the third day, the flesh of Jesus was not restored; it had been consumed, hung on a tree in his death, and not received back in his resurrection. For now, Jesus was a glorious divine being, no longer flesh. “I am the living bread … the bread that I will give is my flesh, which I will give for the life of the world” (John 6:51). The sacrifice of his flesh was the ransom price paid to offset the Adamic curse. In the two dreams, then, we have a lovely picture of Jesus’ two-part sacrifice: the sin-offering, which resulted in Jesus’ resurrection to life, and the ransom, which would offset the original sin.

The Dreams of Pharaoh

Subsequently, Pharaoh had two dreams, just as these servants had two. Pharaoh’s dreams were about something that would occur, not to himself, as it was for the cupbearer and the baker, but to his kingdom. There would be seven years of plenty, followed by seven years of famine.

In Pharaoh’s first dream, the seven years of plenty were represented by seven cows, “fat-fleshed and well favored” (Genesis 41:18). These were soon devoured by seven lean cows, representing seven years of famine. However, they remained lean even after they ate the fat cows. In his second dream, there appeared seven full ears of corn that “came up in one stock, full and good,” followed by “seven ears, withered, thin, and blasted with the east wind,” that “devoured the seven good ears” (Genesis 41:22-24).

In the first dream of the cupbearer, a vine with three branches, blossoms, and clusters of ripe grapes appeared. “And Pharaoh’s cup was in my hand: and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand” (Genesis 40:11). Joseph’s interpretation was that the three branches represented three days, and “within three days, shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh’s cup into his hand” (verse 13), and so it happened. In the cupbearer’s experience, we also have a picture respecting Jesus while in the grave. On the third day, he would be raised to life and bring the new “wine” of redemption that would one day be presented to God. His resurrection to the divine nature was the reward for a faithful life of sacrifice, Jesus’ sin-offering.
In the baker’s dream, three white baskets of bread appeared on his head, and “the birds did eat them out of the basket upon my head” (Genesis 40:17). Joseph’s interpretation was not as favorable for the baker. As the three branches earlier, the three baskets represented three days. “Yet within three days shall Pharaoh lift up thy head from off thee and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.”

The symbolism of fat cows and full ears of corn refers to the Gospel Age of seven stages, during which time the world considers itself self-sufficient and suitably supplied. But following this age will be the Kingdom of Christ when mankind realizes its true condition, represented by the lean cows and withered corn. They will then recognize a severe spiritual “famine” in the land and eventually receive blessings from the newly appointed king, our Lord.

The number seven is prominent in both of Pharaoh’s dreams. The two ages represented in these dreams, the Gospel Age and the Messianic Age, are also represented by feasts of seven days in the Law of Moses. The seven-day Feast of Unleavened Bread,¹ which pictures the Gospel Age, and the seven-day Feast of Tabernacles, picturing the Millennial Age.

(1) An editor suggests: Feast of Unleavened Bread. Three days brought Israel to the Sea, one day to cross, and three more days journey in the wilderness (what they had been called to from the beginning). Their passage right after the death of Egypt’s firstborn (and the deliverance of Israel’s firstborn) foreshadows the Millennium, Satan’s little season / short time (crossing the Sea), and the perfect ages of eternity.

In the seven years of plenty, Joseph wisely prepared for the years of famine by appointing overseers to gather up 1/5 of the grain of Egypt (Genesis 41:34). The number five is often a picture of the church, the new creation, for example, in the five pillars introducing the holy of the tabernacle. Thus, Joseph storing up 1/5 of the grain of Egypt represents Christ Jesus calling out from the world the church class that will sustain, nourish, and uplift the world during the Kingdom.

Joseph’s interpretations appealed to Pharaoh and raised Joseph to second in command to administer the work predicted in the dreams. This is a lovely picture of our Lord’s exaltation as administrator of the two ages. “Unto Joseph were born two sons before the years of famine came.” Recall that when Abraham and Isaac were called to Mount Moriah, where the offering of Isaac would represent Jesus’ death at Calvary, “two young men” accompanied them (Genesis 22:3). Perhaps the two persons in each case suggest the two parts of mankind that are to be blessed — namely, Jews and Gentiles.

During the second seven years, the time of famine, the grain was not given freely, but sold to the people to sustain them. When the people’s funds were depleted, Joseph accepted horses, flocks, and herds as payment for food. When those were depleted, he accepted their land so that all the Egyptians’ possessions became Pharaoh’s property (Genesis 47:14-26). Perhaps in this, we see that during the Millennial Reign of Christ, mankind will recognize divine authority and consecrate themselves fully to God.

Joseph’s Brothers Come Before Him

As time passed, and the years of famine were introduced, “Jacob saw that there was corn in Egypt, [and] said unto his sons … get you down thither, and buy for us from thence; that we may live, and not die” (Genesis 42:1, 2).

So, “Joseph’s ten brethren went down to buy corn in Egypt” (verses 3, 4). They came before Joseph, who “was the governor over the land, and he it was that sold to all the people of the land: and Joseph’s brethren came, and bowed down themselves before him with their faces to the earth. And Joseph saw his brethren, and he knew them, but made himself strange unto them … and Joseph knew his brethren, but they knew not him” (verses 6-9).

Joseph’s ten brothers may represent natural Israel at the close of the Gospel Age. Just as they sought assistance to sustain themselves, modern Israel will seek assistance to recover their heritage and sustain themselves as a nation.

In the case of modern Israel, Jesus is aware of their need, and, like Joseph, he assists them greatly without their knowledge and before their repentance. From the first effort at resettlement at Petah Tikvah in 1878 to their independence in 1948, their Messiah, unknown to them, directed their experiences and restored them among the nations.

Just as ancient Israel lost its national independence during its seventy years of captivity in Babylon, modern Israel regained its national independence in modern times in a similar period of seventy years.

Joseph Tested His Brothers

Having inquired of his brothers, they acknowledged to Joseph that there were 12 brothers in total, one lost long ago and another, the youngest, Benjamin, at home with his father. Joseph, therefore, asked to demonstrate the truth of their words and fetch their brother Benjamin. “And he put them all together into ward three days” (Genesis 42:17). They hesitated to bring Benjamin to Egypt but eventually agreed. Joseph wanted to see if their hearts had changed toward the sons of Rachel. They had once betrayed Joseph. Would they now also betray Benjamin, his only full brother?

If Joseph’s time in prison represented Jesus in the prison house of death, perhaps placing his brothers “into ward three days” is intended to prophetically remind us of the guilt of Israel for placing Jesus in the grave for three days. Even so, from the casting away of Israel at their rejection of Messiah until their recognition of Messiah at the outset of the Kingdom are portions of three-thousand-year days.

During World War II, which preceded independence for modern Israel, the Jewish people were under dire restraints as they endured the Holocaust. This lasted six years, from 1939 to 1945, perhaps reminding us of Jesus’ six hours on the cross. Israel was delivered from the Holocaust at the close of World War II, just as Joseph’s brothers were freed to return to their father.

However, one brother, Simeon, was retained in bonds to incentivize the other nine to return with Benjamin. Why Simeon? Genesis 49:5 describes Simeon and Levi and their rash revenge for the treatment of their sister, Dinah. “Simeon and Levi are brethren; instruments of cruelty are in their habitations.” For this cause, God would “divide them in Jacob, and scatter them in Israel” (Genesis 49:7). Levi would later redeem themselves as a tribe when they took the side of Moses in the Golden Calf experience (Exodus 32:26). For this virtue they were divided in Israel in a good way, distributed throughout the tribes as religious leaders. It is likely that Simeon was observed by Joseph as especially vindictive when his brothers considered how to dispose of Joseph. Perhaps for this reason, Simeon was selected to be the hostage while his brothers returned to their father, Jacob.

Two Visits — Two Parts of the Harvest

The two visits perhaps mark two parts of the harvest preceding God’s Kingdom: the time before 1948, Israel’s independence, and the time following. It was near the close of the first part that the Holocaust took place. Following this first part, the Jewish people were freed from that horror, though some, of course, had died and remained in the prison house of death until the resurrection, as Simeon was retained in bonds while his brothers went free.

The brothers of Joseph were still unaware that the one managing their affairs, the one they stood before, was their brother, Joseph. He had not yet revealed himself. They did not recognize him or understand his Egyptian speech. So, it has been with Israel during their recovery in 1878 to independence in 1948 and their subsequent deliverance through challenging wars. While there have been some Messianic Jews who have recognized Jesus’ voice, these are only a very few compared to the whole of today’s modern nation of Israel.

However, the firstborn, Reuben, made this observation. “Spake I not unto you, saying, ‘Do not sin against the child;’ and ye would not hear? therefore, behold, also his blood is required. And they knew not that Joseph understood them; for he spake unto them by an interpreter. And he turned himself about from them, and wept” (Genesis 42:22-24).

Reuben’s words must have impacted them all. Even so, how many Israelites today would venture to defend their forefathers’ rejection of Jesus, delivering him to a malicious death? While they still do not recognize him as their Messiah, these would likely not defend the treatment of Jesus by their forefathers. Those brothers who stood before Joseph were not of the same spirit as they had been twenty-two years earlier.

As the nine brothers journeyed homeward, on opening one of their bags, “one of them … espied his money; for, behold, it was in his sack’s mouth” (Genesis 42:27). So, it was with each of them and this filled them with apprehension. The money was actually a favor from Joseph — but they did not know Joseph was responsible — and it made them wary of appearing as deceivers.

In the years since modern Israel acquired independence in 1948, Jesus has continued to bless them with favors. They received Jerusalem again in 1967 and were preserved from great danger in 1973; Jerusalem has now been widely recognized as properly Israeli, and with the recent Abraham accords, some former Arab enemies are declining from their previous anti-Israel intensity.

Another Need

As the famine continued, the brothers’ needs increased. Reuben and Judah pledged themselves for Benjamin’s safety to induce Jacob to let them return with their younger brother, as Joseph had required. Jacob relented, and the brothers returned to Egypt with double money, one portion to return for the previous food and another for fresh purchases (Genesis 43:15). Upon their arrival, Joseph brought the men into his own home. This caused them to fear as they explained the returned money. But Joseph quieted their concerns. “Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks. I had your money. And he brought Simeon out unto them” (verse 23).

Joseph, still unknown to them, inquired of their father. “Thy servant our father is in good health, he is yet alive” (verse 28). Then Joseph “lifted up his eyes, and saw his brother Benjamin … and said … ‘God be gracious unto thee, my son’ … and Joseph made haste … he sought where to weep … he washed his face, and went out, and refrained himself.” Is not Jesus also moved by the experiences of his brothers? Joseph then had a meal set before his brothers (verses 28-31). They marveled as they were set before Joseph in order of birth (verse 33). They also noticed that Benjamin received five times their portions, but there was no jealousy here. “They drank, and were merry with him” (verse 34).

If Joseph’s ten half-brothers represent natural Israel, it has been suggested that Benjamin, received five portions, may represent the special treatment of the Great Company, still present in the closing experiences of the Gospel Age. Benjamin and Joseph were sons of the same mother, which typified the same covenant. We favor this view.

Revealment

Genesis chapters 44 and 45 narrate the conclusion of the story. All seemed well, but a final crisis would hit Joseph’s brothers — just as a final crisis evidently will hit Israel (Ezekiel 38:1-6, Micah 5:5, Zechariah 12:9, 10). As the brothers left Egypt, Joseph’s silver cup and Benjamin’s money were put into Benjamin’s sack. Joseph then sent his men to catch up with his brothers. The treasure was found, and they were all taken back to Joseph.

In an earnest and moving request, Judah pleaded that he be allowed to bear the injury and Benjamin be freed for his aged father. He closed with this appeal: “Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father” (Genesis 44:33, 34).

Joseph’s emotions were too much. He saw the depth and sincerity of Judah’s plea, and the spirit of his brothers. “Joseph could not refrain himself before all them that stood by him; and he cried, ‘Cause every man to go out from me.’ And there stood no man with him, while Joseph made himself known unto his brethren. And he wept aloud: and the Egyptians and the house of Pharaoh heard” (Genesis 45:1, 2).

So, it will be when Jesus reveals his identity to modern Israel. Evidently, this will occur through the restoration of the Ancient Worthies, delivering Israel from a national crisis. Fear — relief — regret — repentance — will grip Israel in a national recovery and faith in Jesus. As ancient Israel under Joshua was circumcised between the crossing of Jordan on the 10th of Nisan and their heartfelt observance of Passover on Nisan 14 (Joshua 4:19, 5:3-5, 10), so after receiving their land, Israel will “look unto me whom they pierced” and commence an unprecedented national repentance (Zechariah 12:10, RVIC).

Then fears will dissipate, repentance will mellow their hearts, and a national spirit of praise and thanks will move Israel to exclaim, “We will be glad and rejoice in his salvation” (Isaiah 25:9).