In the next chapter (xlix.) Joseph is only one of the many sons of Jacob--Jacob the father being principal. Joseph and his brethren are together under the eye and before the thoughts of the dying patriarch, who was led of the Spirit to tell them what should befall them in the last days. This I take no further notice of here, but refer to the history of Jacob, where I have already considered it. In the last chapter (l.) Joseph is again principal; not, however, so much mystically as personally; that is, not as the _heir_, but as the _man_. We see Joseph himself here, his character and his virtues, rather than the lord of Egypt, his place and his dignities. And considered personally, he is perhaps the most attractive character in the book of Genesis. There is more of the fruit and force of godliness in him than in either of his fathers. We have in him the steadiest, most consistent walk in the ways of God. There is less elevation, I am sensible, than in Abraham, as of course there is less exercise of spirit than in Jacob; but through all circumstances, trials, honours, changes, he is still the man of God who walked in His fear and before Him. His history is not made up of failures and recoveries, or a doing of first works over again. It is a path of light, if not of such light as shines more and more unto the perfect day, yet of light which shines clear and calm and constant. In his history we have not angelic visits, nor apparitions of the Lord, or audiences of divine oracles; but in Joseph himself we have a vessel used of God, because approved of Him; a very precious thing with God. It is not Peniel or Beersheba again, occasional refreshments and illuminations, but rather an abiding witness within, so that he knew the way of God, and kept it. "Until the time that _his word_ came, the _word of the Lord_ tried him." The authority which Egypt, in due season, owned in him, he had before owned in the Lord. He was the obedient one himself, and then became the one set in authority. He continued as with Christ in His temptations, and then he was appointed to a kingdom. Subjection was his path to honour, the due path of all the heirs of the same kingdom. But there are some peculiarities in the story of Joseph beyond this. We do not find the altar and the tent with him, as we do with his fathers. Because it is not strangership in the earth that we see in him, but the inheritance or the kingdom, after suffering and humiliation. It is not the tent of his fathers that we see in his history, but the pit and the prison, which were his alone, and not his fathers’. The tent and the altar may duly be the symbols of their calling; the pit and the prison first, and then the throne, become the symbols of his.