Joseph's Faith

_VERSE 22._By faith, Joseph when he died made mention of the departing of the children of Israel, and gave commandment of his bones.

We have heard in the former verses the several examples of the faith of the three Patriarchs, Abraham, Isaac, and Jacob. Now in this verse, the Holy Ghost sets down the example of Josephs faith. The words in this verse are plain and easy, and need no exposition: They are a plain and brief sum of the end of the 50th Chapter of Genesis. Let us therefore come to the points of doctrine, and instructions which are to be learned and gathered forth of the words.

First, note in general, the great resemblance of this example with the former; of Joseph a godly son, with Jacob a godly father: for, both of them show forth their faith when they die. For, it is said of both, By faith when he died: So that in ground and circumstance of time, they both agree.

Herein we may observe; first, that the good examples of Superiors (whether they be civil or Ecclesiastical) are of great force to bring other men on, and to make them forward in the duties of religion: their zeal (as Paul says to the Corinthians in the case of alms) provokes many. Jacob the father, being a worthy Prophet and Patriarch, and giving an holy and blessed example unto Joseph and his children, does show forth at his death most notable behavior; wherein, he worthily expresses the truth of his faith. Now, his example works with Joseph, and he in his death behaves himself in the same manner that his godly father did before him: and therefore superiors must look to all their sayings and doings carefully, that they may be worthy examples to their inferiors, to draw them on in religion, and in the fear of God.

Secondly, hence inferiors also must learn to follow the godly, holy, and religious examples of their governors and superiors (whether they be civil or Ecclesiastical); as we may see in this place, Joseph does imitate the godly example of his father Jacob. Hereof Saint Paul gives strait charge unto the Philippians, saying; Brethren be followers of me, and look on them which walk so, as ye have us for an example, Philippians 3:17. And in the next Chapter, exhorting them to honest conversation, he bids them do those things which they had heard, received, and seen in him. But are these duties practiced among us? Be the elder sort teachers of good things to the younger? And do the younger follow their elders in well-doing? Nay verily: but such are our times, too many among us, both those that give, and those which follow good examples, are as signs and wonders, as the Prophet speaks; they are made a reproach, and a by-word among men, and are foully disgraced by odious terms, Isaiah 8:18. But this indeed is a practice of Ishmael, that mocked Isaac, Genesis 21 verse 9. And we again, must undoubtedly know, that unless it be reformed, that hand of God which has been stretched out against us in many fearful judgments, will not be pulled back, but stretched out still, till it bring us to destruction: for, God will not suffer his ordinances to be contemned, and his holy ones to be abused: he looks for better fruits at our hands, and therefore we must learn of these godly Patriarchs, both to give and to follow good examples.

In the example of Joseph, more particularly we are to observe two points: 1. Josephs faith: 2. The actions of his faith whereby it is commended.

For the first: it is said, that by faith Joseph when he died, etc. Joseph, for aught we find in Scripture, had not such means to come by faith, as his Ancestors had before him. For the three Patriarchs, Abraham, Isaac, and Jacob, had other whiles the appearance of God unto them, other while his holy Angels brought them messages from God, and sometime they had his will revealed unto them by dreams and visions; all which were notable helps and means both to begin and to increase faith in them: but Joseph wanted all these means, or at least many of them. For, read his whole History, and you shall not find that either Angel appeared unto him, or else that God by dreams and visions spoke unto him: and no marvel. For he lived out of the visible Church where God's presence was, in superstitious and idolatrous Egypt: and yet for all this, he is here matched in the matter of faith, with the three worthy Patriarchs.

It is then a good question; how Joseph should come by this faith?

Answer. We must know this, that though he had not the like extraordinary means with the Patriarchs; yet he wanted not all means: for, in his younger days, he was trained up in his Father Jacob's family, and by him was instructed in the ways of God, and in the practice of religion; and in his later days also, he had the benefit of his Father's company and instructions in Egypt. Now Jacob was not an ordinary Father, but a notable Patriarch and an holy Prophet; in whose family God had placed his visible Church in those days, wherein Jacob was the Lord's Prophet and Minister. Now Joseph, both in his young age, and also after his Father came to Egypt, did hear and learn of him the ways of God; and by that means came to this excellent faith, for which he is so commended here, and matched with his Fathers the holy Patriarchs.

Hence we learn, that the preaching of God's word by his Ministers (though extraordinary means, as revelations and visions, be wanting) is sufficient to bring a man to faith; yea, to such a faith as the three Patriarchs had. Indeed in the ministry of the word, he which speaks unto us, is but a man as others are; but yet the word which he delivers is not his own, but the mighty word of God: and look what is truly pronounced by him unto us out of God's word, the same is as certainly sealed unto us by his Spirit, as if God himself from heaven should extraordinarily reveal the same. And howsoever in former times men had visions and dreams, and Angels from God himself to reveal his will unto them: yet this Ministry of God's word in the New Testament, is as sufficient a means of the beginning and increasing of true faith, as that was then.

This plainly confutes all those that neglect or contemn the Ministry and preaching of the word, and look for extraordinary revelations, and for visions and dreams, for the begetting and increase of faith and grace in their hearts. But our Savior Christ does notably check all such in the Parable of the rich man, by the words of Abraham to Dives; saying, of Dives brethren, that they had Moses and the Prophets; if they will not hear them, neither will they believe though one should come from the dead again (Verse 31): insinuating, that if a man will not believe by the preaching of the word, there is nothing in the world will make him to believe; neither revelations, nor visions, no not the words of them that rise again from the dead.

Secondly, the consideration of the sufficiency of God's ordinance in the holy Ministry, to beget and to increase true faith, must stir us up to all care and diligence, not only to hear the word of God preached unto us, but to profit by it both in knowledge and obedience: and thus much for the first point.

The second point to be handled, is the commendation of Josephs faith by two actions thereof: to wit, 1. His mention of the departure of the children of Israel out of Egypt: 2. His commandment concerning his bones. Of both which we will speak briefly, because the special points herein were handled in the former verse.

For the first: Joseph when he died made mention of the departing of the children of Israel, that is, out of Egypt into Canaan.

Here we may observe a most notable work of faith: it makes a man to keep in memory the merciful promises which God has made unto him. This is it which commends Josephs faith for a lively faith, That being about to die, he remembers this merciful promise of God, made to his forefathers touching their posterity; to wit, that after they had continued as servants in a strange land 400 years, they should then have a good issue and a happy deliverance, and be brought into the Land of Canaan. Genesis 15:13. This is a notable work of faith, as may appear by two notable effects hereof in the life of a Christian: For first, by this remembrance of God's merciful promises, the servant of God at all times, and in all distresses and extremities does find comfort unto his soul. This brings to his memory the wonderful goodness and mercy of God, by which he is comforted. When David was in a most desperate case, so as he cried out by reason of affliction and temptation, Will the Lord absent himself for ever, and will he show no more favor? Is his mercy clean gone? does his mercy fail for evermore? Psalm 77, with such like most fearful speeches; How did he then comfort himself in this distress? Answer. Surely by remembering the works of the Lord and his wonders of old, and by meditating in all his works and gracious acts which he had done for him. So likewise in another place in great anguish of spirit, he says to his soul, Why art thou cast down my soul, and why art thou disquieted within me? Psalm 43:5. Yet in the next words he thus stays himself; Wait on God, for I will yet give thanks unto him: he is my present help, and my God. How came David to say so, in this distress? Answer. By means of faith, which does revive and refresh the dead heart of man, by bringing to his remembrance the merciful promises of God.

Saint Paul pressed with corruption, cried out: O wretched man that I am, who shall deliver me from the body of this death? Romans 7:24. Yet in the next words he says, I thank my God through Jesus Christ our Lord: Then I myself in my mind serve the Law of God, etc. How come the latter words to follow on the former? Answer. In the first words indeed, he is cast down with the view and sight of his natural corruption, which drew him headlong into sin: but yet the later words are a remembrance of the merciful deliverance from sin which God had wrought in him by Christ: and therefore he breaks out to this saying, I thank my God through Jesus Christ, etc.

Secondly, the remembrance of God's promises serves to be a means to keep a man from sin: for man's nature is as ready and prone to sin, as fire is to burn when fuel is put to it. But when by faith he calls to mind God's merciful promises, especially those which are made unto him in Christ: then he reasons and strives against temptation, and lays the word as a shield unto his soul, to keep out the fiery darts of Satan; yea, he applies the same word to his own soul, as a corrosive unto corruption: whereupon it is said, that faith purifies the heart, Acts 15:9. How? namely, beside the applying of Christ's blood, it brings to memory God's merciful promises in Christ: which stay a man from committing such things as would pollute and defile the heart. And therefore is faith said to be our victory over the world: 1 John 5:4. Because by applying to our souls God's promises in Christ, we do not only contemn the world, in regard of Christ; but also stand against the assaults thereof: so that it is a most notable and excellent work of faith.

Lastly, observe the circumstance of time, when Joseph made remembrance of their departing. The text says, When he was dying. Hereof we have spoken in the former verse: yet this one thing may here again be well remembered; Joseph calls to mind the promises of God at his death, which concern the temporal deliverance of his people: and we by his example, when we are dying, must learn to call to remembrance the gracious promises, which God has made unto us in Christ, touching our eternal deliverance from the spiritual bondage of the devil. Oh! great will be the fruit hereof, not only for inward comfort to our own souls, and joy to such as love us; but also we shall hereby give a worthy evidence to the world, that we have been sound in the faith: wherein, we shall leave a good precedent to those that follow us.

The second fact of Joseph's faith is this: He gave commandment concerning his bones. The meaning thereof is this: that Joseph lying on his death bed, gave a solemn charge to his brethren, to have special care how and where they buried him; that his bones might not be lost, but so preserved while they stayed in Egypt, that at their departure they might be carried into the land of Canaan, and there buried in the sepulcher of his fathers. The causes why Joseph gave this commandment were these: 1 Hereby to testify unto his brethren and posterity, that howsoever he lived a long time in the pomp and glory of Egypt, yet his heart was never set thereon; but he had a greater delight, and more esteemed to be counted a true member of the Church of God, than to be a noble prince in the Land of Egypt. For, if he had loved and liked the pomp of Egypt, he would have had his sepulcher among them; but, giving commandment to the contrary, it shows plainly, that his heart was never set on that glory and pomp in which he lived.

By whose example we are taught, that in using the world, and the things thereof, we must not set our hearts on them; but as the Apostle says, 1 Corinthians 7:31, Use them as though we used them not: still having our affections set on heaven, which is our spiritual Canaan.

2 Hereby Joseph would testify unto his brethren, what he esteemed his chief happiness; namely, that in faith and hope he was joined unto his fathers, and ancestors, that believed in God, and that he was of their religion, and looked for a resurrection, and another life, as they did. And this he would have known, not only to his brethren and posterity, but to the Egyptians also, among whom he lived.

3 Joseph hereby intended principally, to confirm the faith of his brethren and posterity in God's promise, for enjoying and possessing the Land of Canaan after his death: and this was a notable way to strengthen their faith. For, when they should see or remember his corpse, it was unto them as a lively sermon, to show them plainly, that howsoever they lived for a while in bondage in Egypt; yet the day should shortly come, wherein they should be set at liberty, and brought (as free men into the land of Canaan. And undoubtedly, Joseph would therefore have his bones kept among them, that they might be a pledge unto them of their deliverance.

Yea note further, the story says, (Genesis 50:15) that Joseph did not only charge his brethren generally; but binds them by an oath to carry his bones: hereby showing, that it was a matter of great weight which he did enjoin them; even a sign and pledge of the truth of God's promise in their deliverance. Whence we learn, that it is a matter of great moment, for every Christian, both carefully and reverently to use the sacraments, which God has given as pledges of his covenant of grace, made with us in Christ. For, shall Joseph cause his brethren and posterity to swear concerning his bones, that so they might more reverently regard that pledge and sign of their outward deliverance? And shall not we with all reverence and good conscience, both esteem and use those holy pledges of our eternal deliverance by Christ Jesus?

The Papists, from this place, would justify their practice, in reserving and honoring the Relics of Saints. Now by Relics, they mean the parts of the bodies of Saints departed; as the head of John Baptist, the arms or bones of this or that Saint, the milk of the virgin Mary, and also the parts of the cross whereon Christ suffered, with such like. Answer. First, let us know, that their Relics are nothing else but forged devices of their own, and no true Relics of Saints; as by one instance may appear. For, the parts and parcels of wood, kept in Europe, which they say are parts of the cross whereon Christ died, are so many, that if they were all gathered together, they would load a ship: which shows plainly, that herein they use notorious forgery, for it was no greater than a man may bear. And the like is their behavior in the rest. Secondly, the keeping of Joseph's bones, was for a good end and purpose; namely, to testify his own faith, and to confirm theirs, in believing God's promise for their deliverance, out of the bondage of Egypt: but their Relics serve rather to extinguish faith in Christ, than to confirm it; for, they nourish men in fond devices, and foul superstitions, and not in the truth of God's promises. Thirdly, we do not read in all the Bible, that Joseph's bones were ever worshipped; and therefore from this place they have no ground whereon to build their superstitious worshipping of Relics. And thus much of the example of Joseph's faith.

Verse 22. By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave instructions concerning his bones.

The previous verses set out the individual examples of faith of the three patriarchs Abraham, Isaac, and Jacob. Now in this verse the Holy Spirit presents the example of Joseph's faith. The words of this verse are plain and simple and need no explanation — they are a clear and brief summary of the end of Genesis 50. Let us therefore move directly to the doctrinal points and lessons to be drawn from the words.

First, notice in general the remarkable similarity between this example and the previous one — between Joseph, a godly son, and Jacob, a godly father. Both of them expressed their faith as they were dying. Of both it is said: 'By faith when he died.' In their fundamental approach and in the timing, they are alike.

From this we observe: first, the godly examples of those in positions of authority — whether civic or spiritual — have great power to draw others forward and to encourage them in religious duty. Their zeal, as Paul says to the Corinthians in the case of generosity, 'stirs up many.' Jacob the father, being a worthy prophet and patriarch, set a holy and blessed example for Joseph and his children by the remarkable way he behaved at his death — expressing the reality of his faith in an exemplary way. That example had its effect on Joseph, who at his own death conducted himself in the same manner his godly father had before him. Therefore those in authority must carefully watch everything they say and do, so that they may be worthy examples to those under them — drawing them forward in religion and in the fear of God.

Second, those under authority must learn to follow the godly, holy, and devout examples of their governors and superiors — whether civic or spiritual. We see this here as Joseph imitates his father Jacob's godly example. Paul gave a firm instruction to the Philippians: 'Brethren, join in following my example, and observe those who walk according to the pattern you have in us' (Philippians 3:17). And in the next chapter, urging them to lives of integrity, he told them to 'practice the things you have learned and received and heard and seen in me.' But are these duties practiced among us today? Do those who are older teach good things to the younger? Do the younger follow their elders in doing good? Not at all. Our times are such that too many among us — both those who set good examples and those who follow them — are treated, as the prophet says, 'as signs and wonders.' They are made a reproach and a byword, disgraced with contemptuous labels (Isaiah 8:18). But this is exactly what Ishmael did when he mocked Isaac (Genesis 21:9). We must understand with certainty that unless this is changed, the hand of God that has already been stretched out against us in many fearful judgments will not be withdrawn — it will remain stretched out until it brings us to ruin. God will not allow His ordinances to be scorned and His holy ones to be abused. He expects better fruit from us. Therefore we must learn from these godly patriarchs to both set and follow good examples.

In Joseph's example more specifically, two points deserve attention: first, Joseph's faith; second, the actions of his faith by which it is commended.

Regarding the first: it says 'by faith Joseph, when he was dying.' As far as we can find in Scripture, Joseph did not have the same resources for coming to faith as his ancestors before him. The three patriarchs — Abraham, Isaac, and Jacob — sometimes received appearances from God Himself, sometimes messages brought by His holy angels, and sometimes had His will revealed through dreams and visions. All of these were notable helps and means for both beginning and strengthening faith. But Joseph lacked all or most of these. Read his entire history and you will find no angel appearing to him, no dreams or visions in which God spoke to him directly. And this is not surprising. He lived outside the visible church where God's presence was — in superstitious and idolatrous Egypt. And yet for all that, he is here placed alongside the three great patriarchs in the matter of faith.

A fair question then arises: how did Joseph come to possess this faith?

Answer: although Joseph did not have the same extraordinary means as the patriarchs, he was not without all means. In his younger years he was raised in his father Jacob's household and taught by him in the ways of God and the practice of religion. And in his later years he also had the benefit of his father's presence and instruction in Egypt. Jacob was no ordinary father — he was a remarkable patriarch and holy prophet, in whose household God had placed His visible church in those days, with Jacob as the Lord's prophet and minister. Joseph, both in his youth and after his father came to Egypt, heard and learned from him the ways of God. Through those means he came to the excellent faith for which he is so commended here and placed alongside his fathers the holy patriarchs.

From this we learn that the preaching of God's word by His ministers — even without extraordinary means such as revelations and visions — is sufficient to bring a person to faith. Indeed, it can produce the very same kind of faith the three patriarchs had. In the ministry of the word, the person speaking to us is only a human being like any other. But the word he delivers is not his own — it is the mighty word of God. Whatever is faithfully proclaimed from God's word is sealed to us by His Spirit just as certainly as if God Himself had revealed it directly from heaven in an extraordinary way. Though in former times God revealed His will through visions, dreams, and angels, the ministry of His word in the New Testament is just as sufficient a means for beginning and increasing true faith as those former means were then.

This plainly refutes all those who neglect or despise the ministry and preaching of the word and look instead for extraordinary revelations, visions, and dreams to produce and grow faith and grace in their hearts. Our Savior Christ firmly corrects all such people in the parable of the rich man, through Abraham's words to Dives. Speaking of Dives's brothers, Abraham says that 'they have Moses and the Prophets; if they do not listen to them, they will not be persuaded even if someone rises from the dead' (Luke 16:31). The implication is clear: if a person will not believe through the preaching of the word, nothing in the world will make him believe — not revelations, not visions, not even the words of those who rise from the dead.

Second, recognizing that God's appointed means — the holy ministry of the word — is fully sufficient to produce and increase genuine faith must move us to take care and diligence, not only to hear God's word as it is preached, but to benefit from it in both knowledge and obedience. That is enough on the first point.

The second point to be addressed is the commendation of Joseph's faith through two actions: first, his mention of the departure of the children of Israel from Egypt; and second, his instruction concerning his bones. Both will be addressed briefly, since the key principles were covered in the previous verse.

Regarding the first: 'Joseph, when he was dying, made mention of the departure of the sons of Israel' — that is, their departure from Egypt into Canaan.

Here we see a most remarkable work of faith: it causes a person to keep in memory the merciful promises God has made. This is what makes Joseph's faith stand out as genuine and alive — that at the point of death, he remembered God's merciful promise made to his forefathers concerning their descendants: that after they had been servants in a foreign land for four hundred years, they would receive a good outcome and a happy deliverance and be brought into the land of Canaan (Genesis 15:13). This is a remarkable work of faith, as two notable effects of it in a Christian's life make plain. First, through remembering God's merciful promises, His servant finds comfort for his soul in every situation, in every distress and extremity. This memory calls to mind the wonderful goodness and mercy of God — and by this he is comforted. When David was in a desperate state, crying out in affliction and temptation: 'Will the Lord reject forever? Will He never be favorable again? Has His lovingkindness ceased forever? Has His promise come to an end forever?' (Psalm 77) and other such anguished words — how did he comfort himself in that distress? Answer: by 'remembering the deeds of the Lord' and 'meditating on all His work' and the gracious acts He had done for him. Similarly, in another passage of great inner anguish, he says to his own soul: 'Why are you in despair, O my soul? And why have you become disturbed within me?' (Psalm 43:5). Yet in the very next words he steadies himself: 'Hope in God, for I shall again praise Him, the help of my countenance and my God.' How did David arrive at those words in the midst of that distress? Answer: through faith, which revives and refreshes the dead heart of a person by bringing God's merciful promises back to his memory.

Paul, overwhelmed by corruption, cried out: 'Wretched man that I am! Who will set me free from the body of this death?' (Romans 7:24). Yet in the very next words he says: 'Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God...' How did the second follow from the first? Answer: in the first words he was brought low by the sight of his natural corruption, which was dragging him toward sin. But the later words are a recollection of the merciful deliverance from sin that God had accomplished for him through Christ — and so he broke out into: 'Thanks be to God through Jesus Christ our Lord.'

Second, remembering God's promises serves as a means to keep a person from sin. Human nature is as ready and inclined to sin as fire is to burn when fuel is placed against it. But when a person calls to mind God's merciful promises by faith — especially those made to him in Christ — he reasons and struggles against temptation, holding God's word before his soul like a shield to deflect Satan's flaming arrows. He applies the same word to his soul like a counteragent against corruption. This is why it is said that faith 'purifies the heart' (Acts 15:9). How does it do this? By applying Christ's blood, and also by bringing God's merciful promises in Christ to memory — which restrain a person from doing the things that would pollute and defile the heart. This is why faith is called 'our victory over the world' (1 John 5:4). By applying God's promises in Christ to our souls, we not only value the world lightly compared to Christ — we also stand firm against its assaults. This is a most remarkable and excellent work of faith.

Finally, notice the time when Joseph made mention of their departure: the text says 'when he was dying.' This was discussed in the previous verse, but this one point may usefully be recalled here. Joseph called God's promises to mind at his death — promises concerning the temporal deliverance of his people. By his example, when we are dying we should call to mind the gracious promises God has made to us in Christ concerning our eternal deliverance from the spiritual bondage of the devil. The fruit of this will be great — not only for inward comfort to our own souls and for the joy of those who love us, but also as compelling evidence to the world that we have been sound in the faith, leaving a worthy example for those who come after us.

The second act of Joseph's faith is this: 'He gave instructions concerning his bones.' The meaning is this: Joseph, lying on his deathbed, gave a solemn charge to his brothers to take special care of how and where he was buried. He wanted his bones preserved during their time in Egypt so that when they departed they could be carried to the land of Canaan and buried in his fathers' tomb. Joseph gave this instruction for these reasons. First, to testify to his brothers and descendants that although he had lived a long time in the splendor and glory of Egypt, his heart had never been set on it. He valued and esteemed being counted a true member of God's church far more than being a noble prince in Egypt. For if he had loved and desired Egypt's greatness, he would have chosen a tomb among them. By instructing otherwise, he made plain that his heart was never fixed on the glory and splendor in which he lived.

His example teaches us that in using the world and its things, we must not set our hearts on them. As the apostle says in 1 Corinthians 7:31, we should 'use them as though we did not make full use of them' — keeping our affections set on heaven, which is our spiritual Canaan.

Second, by this Joseph would testify to his brothers what he considered his greatest blessing: that in faith and hope he was joined to his fathers and ancestors who had believed in God, that he shared their religion, and that like them he looked forward to a resurrection and another life. He wanted this to be known not only to his brothers and descendants but also to the Egyptians among whom he had lived.

Third, Joseph's chief aim was to strengthen the faith of his brothers and descendants in God's promise to possess the land of Canaan after his death — and this was a powerful way to do it. When they saw or remembered his body, it would serve as a living sermon to them, showing plainly that however long they lived in bondage in Egypt, the day would soon come when they would be set free and brought as free men into the land of Canaan. Without question, Joseph wanted his bones kept among them so they would be a pledge and guarantee of their deliverance.

Notice further: the account says (Genesis 50:25) that Joseph did not only charge his brothers generally — he bound them by an oath to carry his bones. This showed that what he was requiring of them was a matter of great weight — a sign and pledge of the truth of God's promise in their deliverance. From this we learn how important it is for every Christian to use the sacraments carefully and reverently — since God gave them as pledges of His covenant of grace made with us in Christ. If Joseph required his brothers and descendants to swear an oath about his bones so they would regard that sign of their outward deliverance with greater reverence, should we not all the more honor and use with all reverence and good conscience those holy pledges of our eternal deliverance through Christ Jesus?

Roman Catholics would use this passage to justify their practice of preserving and honoring the relics of saints. By relics they mean parts of the bodies of departed saints — the head of John the Baptist, the arms or bones of this or that saint, the milk of the virgin Mary, and fragments of the cross on which Christ suffered, and so on. Answer: first, their relics are nothing more than fabrications of their own invention — they are not genuine relics of saints, as one example makes plain. The pieces of wood kept throughout Europe that they claim are parts of the cross on which Christ died are so numerous that if gathered together they would fill a ship — yet the actual cross was no larger than one man could carry. This shows plainly that they rely on flagrant fraud here, as in everything else of this kind. Second, the preservation of Joseph's bones served a good and specific purpose: to testify to his own faith and to strengthen his brothers' faith in God's promise of deliverance from Egypt. But Catholic relics serve rather to undermine faith in Christ than to strengthen it — for they nurture people in foolish inventions and gross superstitions, not in the truth of God's promises. Third, nowhere in the entire Bible do we read that Joseph's bones were ever worshiped. This passage therefore provides no basis for the superstitious practice of worshiping relics. That is enough on the example of Joseph's faith.