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As we continue to look into the life of Joseph the patriarch let us see how it applies to our lives.

In Joseph there is a fulfillment, in a certain sense of the divine promise made to Abraham: “In you all the families of the earth will be blessed”. Against fantastic odds, God preserves his life and brings him to a position in which he is responsible for saving, not only the life of the family of Jacob, but of the whole world. The universal nature of the original promise made to Abraham is recalled in the statement: “Moreover, all the earth came to Egypt to Joseph to buy grain, because the famine was severe over all the earth” (Genesis 41:57).

Because the Joseph-saga comes out of Israel’s ancient past and was for centuries transmitted orally before its written formulation, it is possible that the germ of the later development of messianism was found in these early traditions. Perhaps the people of God came to see in Joseph the salvation motif which, after the fall of the nation, was expressed in the Servant of God: “It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the survivors of Israel; so I will make you a light for the nations, that my salvation may reach to the end of the earth” (Isaiah 49:6).

In any case, Joseph is everything Israel loves most. Joseph is the living personification of covenant love: the gracious, saving love of God for those whom He rules, and the steadfast love of the people of God for their Lord. Because Joseph expresses Israel’s concept of the perfect ruler, he also expresses, in human terms, what Israel thinks of its Lord with whom she is bound in the mutual adhesion of covenant love.

Sir Godfrey Gregg

Divisional Patriarch


Let your reasonableness be known to everyone —Phil. 4:5.

The very test of consecration is our willingness not only to surrender the things that are wrong, but to surrender our rights, to be willing to be subject. When God begins to subdue a soul, he often requires us to yield the things that are of little importance in themselves, and thus break our neck and subdue our spirit.

No Christian worker can ever be used of God until the proud self-will is broken, and the heart is ready to yield to God’s every touch, no matter through whom it may come.

Many people want God to lead them in their way [not His] and they will brook no authority or restraint. They will give their money, but they want to dictate how it shall be spent. They will work as long as you let them please themselves, but let any pressure come and you immediately run up against, not the grace of resignation, but a letter of resignation, withdrawing from some important trust, and arousing a whole community of criticizing friends, equally disposed to have their own opinions and their own will about it. It is destructive of all real power.

Divisional Patriarch

Sir Godfrey Greg



Let us look at Joseph’s dream and see how it applies to us today. Where do you stand in this dream?
Joseph’s first dream is fulfilled when his brothers, seeking grain in Egypt, bow to him as the sheaths of wheat had done. When Joseph jails them for three days, his brothers begin to repent because their harsh treatment reminds them of their past cruelty to Joseph (Genesis 42:44). Joseph insists on the presence of Benjamin for his own purposes. The old crime against Joseph is still on their consciences when, accused of stealing the sliver cup, they throw themselves down in guilt and penance. Joseph leads his brothers to an effective penance and conversion of heart. By re-enacting the first scene (and setting up the very same circumstances) Joseph wishes to see whether his brothers will for a second time abandon the other son of Rachel, their youngest brother, Benjamin, and return home to their father telling him that his son is lost. If they refuse to abandon Benjamin, their moral renewal and penitence will be proven. If their hearts are changed, they are forgiven. This is their judgement in which Joseph identifies himself with Benjamin to test his brothers, just as Christ identifies Himself with the least of men when He comes to judge at the Final Judgement. In each case the judge determines his relationship to the judged by their freely chosen relationship to others. Only when they have shown their love of Benjamin in their refusal to depart without him does Joseph reveal himself as their brother, and restores their friendship.

While his brothers recover from their shock, Joseph ( Genesis 45:4) explains the divine plan behind all these incidents. Despite famine and their sins God has been looking after the family of Jacob-Israel to insure their survival. Salvation is bestowed on the group because of the suffering of one just man. Salvation for both criminal and victim is seen in this amazing insight into Providence.

Joseph is seen as a type of philosopher-king, the ideal of Israel’s wisdom teaching. He is the type of Messiah in whom the people of God believe and hope. With Joseph, the people of God easily make the transition from the historical individual to the corporate personality. Joseph saves his brothers. He is the loving, beneficent ruler who not only cares for the physical needs of his people, feeding them in famine, but also for their moral rebirth, leading them to a change of heart and reconciliation.

I can identify with this dream and place myself into some situation and finding my true self  in this time. My question to you, where do you stand?

Sir Godfrey Gregg

Divisional Patriarch



This morning I want to talk about Joseph the patriarch  and how his life has impacted us in these days and what applies to our lives personally. The Mystical Order will continue to enlighten you through this website and our Facebook page and groups. It is my duty to minister daily the truths of God’s word. What we know “to whom much is given, much more is required.

Joseph is very different from his father. He is Jacob’s first and favourite son by Rachel, a master of dream, sold into slavery by jealous brothers. (yes very jealous) He becomes a lord of Egypt who saves the nations in time of famine, leads his brothers to repentance before revealing his identity in a magnanimous act of reconciliation, and fulfills his father’s last wish by burying his remains in the land of promise. He is the consolation of his father’s old age, after having been the indirect cause of his broken heart.

The Joseph-saga (Genesis 37-50) is a superb presentation of the biblical doctrine of vicarious suffering, for Joseph, when triumphant, saves his brothers who had cruelly wronged him. Salvation comes through suffering; God makes the moment of Joseph’s apparent destruction the starting point of his ascent to glory. The whole story of how God overrides men’s evil purposes and out of their misdeeds works their salvation is found in both the Joseph-saga and in the passion and death of Jesus Christ. The wickedness of Joseph’s brothers is overcome by the goodness of Joseph. The act whereby they attempted to destroy him, eventually leads to their salvation in time of famine. Through love Joseph and Christ “destroy” their enemies by converting them into friends, and in this remarkable way show how the psalmist’s frequent prayer for the “destruction” of God’s enemies is actually accomplished. Love is the way God “destroys” His enemies, when the very crucifixion of the Messiah is turned by divine wisdom into the means of salvation for all mankind.

No tension between nature and grace, disbelief and faith is found in Joseph. He suffers patiently when treated with malice because his is the peace of a true friend of God, “God was with Joseph and was kind to him” (Genesis 39:21). Thus God’s loving friendship sustains him in prison, and enables him to accept ill fortune as well as good. There is no wrestling with the deity (Jacob: Genesis 32:23-33). No tensions between faith and unfaith (Abraham) or sinfulness and grace (Jacob) appear in Joseph, but rather in his brothers.

Today we stand in the presence of God suffering inside daily from the jealous actions and behaviour of our brethren. Night and day they being the accuser of the brethren who are trying to serve the Lord. They have no conscience but to do the things since they are turned over to the will of the enemy. May Almighty God grant peace and mercy and bring everyone to the saving grace of God

Sir Godfrey Gregg

Divisional Patriarch



The people of God live in the light of His countenance, humbly realizing that God has not chosen them because of their own qualities or goodness. God’s act of saving love is for “His name’s sake”; the reason for His choice and deliverance of His people is to be found in God alone. This is the mystery of election and grace. God loved Jacob, and the ground of His love lies solely in His own goodness, not in the lovableness of Jacob. God’s love is agape for those who have nothing to offer in return, as opposed to EROS which is based on the attractiveness of the object loved. God has not chosen them because they are righteous; rather, because God has chosen them for they must be righteous.

Mindful of His covenant with Abraham to bless all the nations of the earth, God elects Jacob-Israel, not to privilege, but to service, to further His saving purpose among the nations. Israel, too, is appointed to be “a kingdom of priests,” a kingdom set apart to represent God to the world and the needs of the world to God. She is to be a dedicated nation, a light for the Gentiles (Isaiah 42:6). Look about in the Mystical Order and see where you are placed, and stay there for the blessing of Almighty God awaits you. You will only receive it, if you stay in your place. Hallelujah. I stayed where God planted me and the fruits came forth in my season. Praise the Lord. Shall we praise the Lord this morning.

Above all, Jacob is the symbol of Israel’s own humble hope. And because he continues to hope, he (and the people of God) becomes the hope of all the nations who would receive God’s blessing through him. Everything is against Jacob, except the mysterious ways of God, and these eventually triumph in him. He is the youngest brother in a land where pre-eminence is naturally given to the oldest son. In contrast with Esau, Jacob is clearly the lesser vehicle; yet he bears the promise and the blessing. Israel, too, the “least of all the nations,” is the most unlikely candidate for God’s election. And yet, like her ancestor, Jacob-Israel, she is chosen by God to be the instrument of salvation.

Sir Godfrey Gregg

Divisional Patriarch



Pay close attention to this morning’s message. There is an uplifting moment for you. Read with an open heart and ask God to reveal the hidden truth.

For this chosen people Jacob is both an historical individual and a symbol of their own relationship to God. In Jacob-Israel they recognise their own wayward nature, through him they realise that their own election is neither ethically nor morally merited. Election, the call, God’s favour is not theirs because of any intrinsic nobility and goodness of their own, but rather, as it would appear, despite the deviousness of their ways, in the grace and purpose of God. They have no claims on God; they cannot “force His hand” with human efforts. The people of God realise that the righteous man is not he who conforms his conduct to what is right but he whom God recognizes as righteous. It is for him whom God loves to learn to love. Jacob was not chosen because he was righteous. He is righteous because he is chosen. Jacob eventually receives his comeuppance for his sins and becomes a wise and mellow old man.

Jacob expresses the tension between human perversity and divine love. In Jacob the people of God read the shame of their own sinfulness, and the hope offered by God’s eternal goodness and saving love. Jacob grew in faith at Bethel, “Surely God is in this place; and I did not know it”. The history of the people of God, too, is one in which they understand themselves to be supported only by the grace of God, a story of sustained hope and confidence in a beneficent, life-giving Providence, communicating His goodness to all.

My peace I leave with you this morning and may Almighty God grant you His favour.

Sir Godfrey Gregg

Divisional Patriarch



Starting today we want to look at Jacob the Patriarch and how it applies to us this day.
Genesis tells us little about Isaac who seems to be a replica of his father; but it has much to say about his son Jacob-Israel. Jacob is a most dislike-able character – treacherous, deceitful, acquisitive, proud and self-centered. The disreputable Jacob tricks his brother Esau out of his birthright and his father’s blessing. Although Esau is magnanimous, forgiving and noble in character, God, in His supreme and unfathomable liberty, has made Jacob the object of His special providence. Jacob may cheat his brother and outsmart his father-in-law Laban, but dishonest as he is, he is still the object of God’s loving covenant-promise. Jacob’s morality is like that of any Middle-Bronze-Age believer, but God takes him as he is, working with him and slowly educating him. Are we any different today? Look closely and see what God is doing with His children, how He is selecting just as He did with David from among his brothers. Where do you stand in the selection process?

At a time of despair Jacob has a dream at Bethel (Genesis 28: I0-22). God appears to him and renews the threefold promise made to Abraham. Now Jacob can hope in the goodness of God. Assured of the divine Presence, he journeys to his kinsmen in Haran where, through the providence of God, he acquires great wealth and two wives, and is enabled to return in safety to his own land. Again at Bethel, but now at a time of prosperity, he has another dream. He wrestles with the angel of God until daybreak, when he receives the angel’s blessing and a new name, “Israel,” indicating his new mission in life as the father of the chosen people. There is where I am today. I have walked in the promises and received my new name. Hallelujah

Sir Godfrey Geegg

Divisional Patriarch


But because you say so, I will let down the nets —Luke 5:5.

Oh, what a blessed formula for us! This path of mine is dark, mysterious, perplexing; nevertheless, at your word I will go forward. This trial of mine is cutting, sore for flesh and blood to bear. It is hard to breathe through a broken heart, Thy will be done. But,nevertheless, at your word I will say, “Even so, Father!” This besetting habit, or infirmity, or sin of mine, is difficult to crucify. It has become part of myself—a second nature; to be severed from it would be like the cutting off of a right hand, or the plucking out of a right eye;nevertheless, at your word I will lay aside every weight; this idol I will utterly abolish. This righteousness of mine it is hard to ignore; all these virtues, and amiabilities, and natural graces, it is hard to believe that they dare not in any way be mixed up in the matter of my salvation; and that I am to receive all from first to last as the gift of God, through Jesus Christ my Lord. Nevertheless, at your word“I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things” [Philippians 3:8].

Divisional Patriarch

Sir Godfrey Gregg


The grace of Almighty God will take us to our destination.


In episode after episode, Genesis shows how Abraham’s faith is severely tested. Yet, when everything seems lost, God intervenes. In Egypt, for example, Sarah is in danger of being taken into Pharaoh’s harem. Had this mishap befallen the ancestress of Israel, the promise of a great progeny would not have been fulfilled. But the divine plan, so solemnly initiated, is not to be thwarted, and God’s hand intervenes. The God of Abraham is Lord in Egypt; the protection of His chosen ones is not circumscribed by space.

Again, when it is necessary for Lot and Abraham to part, Lot is given the freedom to choose where to go. The future of Israel depends upon his decision. Lot chooses, not the land of promise, but the Jordan Valley that would later know the Moabites and Ammonites. The promise of the one land, made to Abraham, has been safeguarded and the promise is now renewed (Genesis 13:14).

The totality of Abraham’s response of faith is demanded when God tells Abraham: “Take your son, your only son Isaac whom you love…and offer him there (in the land of Moriah) as a burnt offering upon one of the mountains of which I shall tell you” (Genesis 22:2). It seems that God is asking him to destroy in faith the only concrete evidence that faith could be fulfilled. Isaac is the only visible hope for the ultimate fulfillment of God’s promise. Although Abraham realises that God has the right to demand this sacrifice, the test to his faith is unimaginable. God is satisfied with his readiness to obey; a ram is substituted.

The near-sacrifice of Isaac is understood by Abraham and the people of God to mean that, unless we are willing to lose our life for God’s sake, we shall neither find nor save our life. This total demand of faith expects a complete, unqualified response, a total commitment. We find a strong echo of this in the succinct statement of Isaiah: “If you will not believe, surely you shall not be established” (verses 7:9b). For thus said the Lord God, the Holy One of Israel, “In returning and rest you shall be saved; in quietness and in trust shall be your strength”. And you would not…(Isaiah 30:15). Just as the history of the people of God begins with Abraham, so too, the spiritual life of this people begins with faith. Salvation comes to him who believes in God’s promise and accepts life on His terms. Only thus can the promise be fulfilled.


Sir Godfrey Gregg

Divisional Patriarch