of Pharaoh's servants--how he lies long forgotten in the prison--how
at last Pharaoh sends for him to interpret a dream for him, and how
he rises to power and great glory--how his brothers come down to
Egypt to buy corn, and how they find him lord of all the land--how
subtilly he tries them to see if they have repented of their old
sin--how his heart yearns over them in spite of all their wickedness
to him--how at last he reveals himself, and forgives them utterly,
and sends for his poor old father Jacob down into Egypt. Whosoever
does not delight in that story, simply as a story, whenever he hears
it read, cannot have a wholesome human heart in him.

But why was this story of Joseph put into Holy Scripture, and at
such length, too? It seems, at first sight, to be simply a family
history--the story of brothers and their father; it seems, at first
sight, to teach us nothing concerning our redemption and salvation;
it seems, at first sight, not to reveal anything fresh to us
concerning God; it seems, at first sight, not to be needed for the
general plan of the Bible history. It tells us, of course, how the
Israelites first came into Egypt; and that was necessary for us to
know. But the Bible might have told us that in ten verses. Why has
it spent upon the story of Joseph and his brethren, not ten verses,
but ten chapters?

Now we have a right to ask such questions as these, if we do not ask
them out of any carping, fault-finding spirit, trying to pick holes
in the Bible, from which God defend us and all Christian men. If we
ask such questions in faith and reverence--that is, believing and
taking for granted that the Bible is right, and respecting it, as
the Book of books, in which our own forefathers and all Christian
nations upon earth for many ages have found all things necessary for