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ENVY AND DISCORD

II. QUAR., LESSON II., APRIL 8, GEN. 37:1-11

Golden Text—”See that ye fall not out by the way.”—Gen. 45:24

The slow rate at which the promises to Abraham, Isaac and Jacob of a numerous posterity were being fulfilled is quite noteworthy here. It was now two centuries since Abraham was called, and yet his posterity were but few. Jacob was now one hundred and nine years old, and had but twelve sons and one daughter. But they were well-born children, desired and welcomed, and considered gifts of God (Gen. 29:32-35; 30:6-13,17-24),—and they were taught to reverence God and his promises. Yet over against these good influences were others less favorable—(1) The conditions of a polygamous home, with four sets of children, were not those which tend to peace and harmony and love in the family. Such a home was not after God’s institution, but, as the Apostle Paul intimates, “the times of this ignorance God winked at.” (See our issue of Nov. 1, ’92; Article, The Law of God.) (2) They came in contact with an immoral heathen community, both in Haran and in Shechem. (3) And their shepherd life, caring for large flocks and herds which must necessarily be widely scattered, separated them from home and gave them much leisure for either good or evil.

The experience of Joseph here introduced was the beginning of a train of providential circumstances which gave to the children of Israel the very necessary experience in Egypt in contact with the highest civilization and learning the world had then realized. There they remained under peculiar circumstances of discipline and training for four hundred years; and there as a people they learned to some extent the important lesson of humility and faith in the love and power of God.

Joseph, a bright boy of seventeen and the special favorite of his father because he was a son of his old age and a very exemplary son, seemed to incur the displeasure of his brethren through envy on their part and guilelessness on his own. The elder brethren, instead of sharing the father’s love for their young and promising brother, were envious of him and could not speak peaceably to him. Joseph was innocent and unaware of the malice that their envy was fast engendering, and was shocked at what he did see and know of their misconduct, and very naturally reported the state of affairs to his father on his return home.

Then, too, in his artlessness he told them his very significant dreams, which he probably did not understand, but which they interpreted as an indication of his future supremacy; and this, together with their knowledge of his father’s special favor, probably made them fear a future supremacy, which idea they could not endure. Hence the plot to get him out of the way. Envy and hatred fast matured their bitter fruitage of a murderous spirit and intent. While God permitted all the sons of Jacob to thus manifest their disposition, he stood ready to overrule their course of conduct for the furtherance of his purposes. Thus

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the overruling providence of God is always compatible with man’s free agency.

The coat of many colors—a royal garment—which Jacob gave to Joseph, probably was also interpreted by the brethren as an indication of the father’s purpose to bestow the chief blessing on him, the eldest son of the second wife, since Reuben, the eldest son of the first wife, had already forfeited it.—Gen. 49:4.

The dreams of Joseph were quite prophetic of his later supremacy in Egypt, when his father and brethren all came in the extremity of famine to do him honor and to receive of his bounty. Doubtless also the impression they made on his mind by them proved a source of comfort and cheer in the midst of severe trials and temptations in Egypt, before he was summoned to the seat of power and influence.

The envy of Joseph’s brethren, although eventually overruled in harmony with God’s promise to Abraham, brought upon them severe experiences and bitterness. Envy is one of the indigenous fruits of the fallen nature: itself bad, it is almost sure to lead to every evil work; and, unless corrected, it will eventuate in death.

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— March 15, 1894 —