See note Matt. 11:23^1d.

The time from the selling of Joseph to the sending of Jacob’s sons to Egypt (Gen. 42:1-5) was at least twenty years. In the record of Jacob those twenty years were a time of silence. Through the loss of Joseph, Jacob became a person who was absolutely open to God. It must have been that during those years God dispensed Himself into Jacob more and more, until Jacob was filled with the divine life unto maturity. See note Gen. 42:2^1a.

Ishmael was the son of Abraham by Hagar (Gen. 16:15), and Midian was the son of Abraham by his last wife, Keturah (Gen. 25:1-2). Both the Ishmaelites and the Midianites represent the flesh, the natural strength. In addition, hatred (v. 8) is related to the flesh, and the flesh is connected to the world, represented by Egypt (Heb. 11:25-26). In His sovereignty God used everything, including the flesh, the hatred of Joseph’s brothers, and Egypt, to fulfill His purpose concerning Joseph (Gen. 45:5-8a; Gen. 50:20).

While Joseph’s brothers were drowning in the water of human anger, Joseph, representing the reigning aspect of a mature life, lived as a sheaf of life (see note Gen. 37:5^1a) and emerged from the death water of human anger.

Joseph’s life was a copy of the life of Christ: in his being a shepherd (v. 2; John 10:11-16); in his being his father’s beloved (vv. 3-4; Matt. 3:17; 17:5); in his being sent by his father to minister to his brothers according to his father’s will (vv. 12-17; John 6:38); in his being hated, persecuted, and betrayed (sold) by his brothers (vv. 5, 18-36; John 15:25; Matt. 26:4, 14-16); in his being cast into the prison of death with two criminals, one of whom was restored and the other executed (Gen. 39:20; 40:1-23; Acts 2:23; Luke 23:32, 39-43); in his being released (resurrected) from the prison of death (Gen. 41:14; Acts 2:24); in his being enthroned with authority (Gen. 41:40-44; Matt. 28:18; Acts 2:36; Rev. 3:21); in his receiving glory and gifts (Gen. 41:42; Heb. 2:9; Psa. 68:18; Acts 2:33); in his becoming the savior of the world, the sustainer of life (the revealer of secrets) (Gen. 41:45 and note Gen. 41:45¹; Acts 5:31; John 6:50-51); in his taking a wife from the Gentiles (Gen. 41:45; John 3:29; Eph. 5:23-27; Rev. 19:7; cf. note Matt. 1:1^4d); in his supplying people with food (Gen. 41:56-57; John 6:35); in his acknowledging his ignorant brothers and being recognized by them (Gen. 45:1-4, 14-15; Rom. 11:26; Zech. 12:10; Rev. 1:7); and in his reigning in the kingdom over the whole earth (41:40—50:26; Rev. 11:15; Dan. 7:13-14).

Joseph’s two dreams (vv. 7-9), both from God, unveiled to him God’s divine view concerning the nature, position, function, and goal of God’s people on earth. According to their fallen nature, God’s people are evil and unclean, but in God’s eternal view, His people are sheaves of wheat full of life and heavenly bodies full of light (cf. Num. 23:21; 1 Kings 19:18; Rev. 12:1 and note Rev. 12:1^1b). The reigning aspect of the mature life never condemns God’s people (cf. v. 2c). Rather, it shepherds and appreciates them. Joseph’s dreams controlled and directed his behavior (cf. Acts 26:19). See note Gen. 39:12^1a and note Gen. 42:9¹.

Jacob’s preferential love for Joseph indicates that he was not fully transformed but was still living somewhat in the natural life. Jacob’s partiality toward Joseph caused him further sufferings, which deeply touched his personal feelings. These final dealings brought him to full maturity for the expression and dominion of God.

Joseph, like Abel, was a shepherd. This signifies the aspect of the constitution of Christ in the mature life that is the shepherding life to care for others (John 10:11; 21:15-17).

In the last fourteen chapters of Genesis the biographies of Jacob and Joseph are blended, indicating that according to spiritual experience, Jacob and Joseph are one person (cf. note Gen. 12:1¹, par. 2 and note Gen. 25:1¹, par. 2). Joseph is a type of Christ as the One who is altogether perfect, having no defects (Luke 23:4; 2 Cor. 5:21; Heb. 4:15; 1 Pet. 2:22). As such, Joseph represents the reigning aspect of the mature Israel, the constitution of Christ in Jacob’s mature nature. As a mature saint constituted of Christ, the perfect One, Jacob reigned through Joseph (Gen. 41:39-44).

At this point Jacob was a transformed person, but he was not yet mature. To be transformed is to be metabolically changed in our natural life (Rom. 12:2; 2 Cor. 3:18); to be mature is to be filled with the divine life that changes us. We may be changed in our natural life (transformed) yet not be filled with the divine life (mature). The last stage of transformation is maturity. Jacob’s transformation began at the time God touched him (Gen. 32:25), and it continued until the end of ch. 36, when the process of transformation was relatively complete (see note Gen. 37:3¹). Genesis 37:1—43:14 is a record of the process of Jacob’s maturity.

Genesis shows a complete picture of how human beings can be remade and transformed to express God in His image and represent God with His dominion. This book ends as it begins — with God’s image and dominion. The last fourteen chapters indicate that after Jacob had become Israel, he bore the image of God and, through Joseph, exercised the dominion of God. For God’s expression and dominion there is the need of maturity. Only a mature life can bear God’s image and exercise His dominion.