GE�ESIS 45 COMME�TARY

EDITED BY GLE�� PEASE

Joseph Makes Himself Known

1Then Joseph could no longer control himself

before all his attendants, and he cried out, “Have

everyone leave my presence!” So there was no one

with Joseph when he made himself known to his

brothers.

BAR�ES, " - Joseph Made Himself Known to His Brethren

,(”geshem “rain, shower גׁשם Arabias related perhaps to) gôshen, Goshen, Gesem גׁשן .10

a region on the borders of Egypt and Arabia, near the gulf of Suez.

The appeal of Judah is to Joseph irresistible. The repentance of his brothers, and their attachment to Benjamin, have been demonstrated in the most satisfactory manner. This is all that Joseph sought. It is evident, throughout the whole narrative, that he never aimed at exercising any supremacy over his brothers. As soon as he has obtained an affecting proof of the right disposition of his brothers, he conceals himself no longer. And the speech of Judah, in which, no doubt, his brothers concurred, does equal credit to his head and heart.

Gen_45:1-15

Joseph now reveals to his brothers the astonishing fact that he himself, their long-lost brother, stands before them. “He could not refrain himself.” Judah has painted the scene at home to the life; and Joseph can hold out no longer. “Have every man out from me.” Delicacy forbids the presence of strangers at this unrestrained outburst of tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to which some reference is now unavoidable, are not to be unveiled to the public eye. “He lifted up his voice in weeping.” The expression of the feelings is free and uncontrolled in a simple and primitive state of society. This

prevails still in the East. And Mizraim heard. The Egyptians of Joseph’s house would hear, and report to others, this unusual utterance of deep feeling. “I am Joseph.” The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers.

The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence. “Is my father yet alive?” This question shows where Joseph’s thoughts were. He had been repeatedly assured of his father’s welfare. But the long absence and the yearning of a fond heart bring the question up again. It was reassuring to the brethren, as it was far away from any thought of their fault or their punishment. “Come near unto me.” Joseph sees the trouble of his brothers, and discerns its cause. He addresses them a second time, and plainly refers to the fact of their having sold him. He points out that this was overruled of God to the saving of life; and, hence, that it was not they, but God who had mercifully sent him to Egypt to preserve all their lives. “For these two years.” Hence, we perceive that the sons of Jacob obtained a supply, on the first occasion, which was sufficient for a year. “To leave to you a remnant in the land.”

This is usually and most naturally referred to a surviving portion of their race. “Father to Pharaoh;” a second author of life to him. Having touched very slightly on their transgression, and endeavored to divert their thoughts to the wonderful providence of God displayed in the whole affair, he lastly preoccupies their minds with the duty and necessity of bringing down their father and all their families to dwell in Egypt. “In the land of Goshen.” This was a pasture land on the borders of Egypt and Arabia, perhaps at some distance from the Nile, and watered by the showers of heaven, like their own valleys. He then appeals to their recollections and senses, whether he was not their very brother Joseph. “My mouth that speaketh unto you;” not by an interpreter, but with his own lips, and in their native tongue. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjamin’s neck and kisses him, and all his other brothers; after which their hearts are soothed, and they speak freely with him.

CLARKE, "Joseph could not refrain himself - The word התאפק hithappek is very emphatic; it signifies to force one’s self, to do something against nature, to do violence to one’s self. Joseph could no longer constrain himself to act a feigned part - all the brother and the son rose up in him at once, and overpowered all his resolutions; he felt for his father, he realized his disappointment and agony; and he felt for his brethren, “now at his feet submissive in distress;” and, that he’ might give free and full scope to his feelings, and the most ample play of the workings of his affectionate heart, he ordered all his attendants to go out, while he made himself known to his brethren. “The beauties of this chapter,” says Dr. Dodd, “are so striking, that it would be an indignity to the reader’s judgment to point them out; all who can read and feel must be sensible of them, as there is perhaps nothing in sacred or profane history more highly wrought up, more interesting or affecting.”

GILL, "Then Joseph could not refrain himself,.... That he should not weep, as the Targum of Jonathan adds; at least he could not much longer refrain from tears, such an effect Judah's speech had on his passions:

before all them that stood before him; his servants that attended him and waited upon him, the steward of his house, and others, upon whose account he put such a force upon himself, to keep in his passions from giving vent, that they might not discover the inward motions of his mind; but not being able to conceal them any longer:

and he cried; or called out with a loud voice, and an air of authority:

cause every man to go out from me; out of the room in which he and his brethren were; perhaps this order was given to the steward of the house to depart himself, and to remove every inferior officer and servant upon the spot; or other people that might be come in to hear the trial of those men, and to see how they would be dealt with:

and there stood no man with him, while Joseph made himself known unto his brethren; not that Joseph was ashamed of them, and of owning before them the relation he stood in to them; but that they might not see the confusion his brethren would be thrown into, and have knowledge of the sin they had been guilty of in selling him which could not fail of being mentioned by him, and confessed by them; and besides, it was not suitable to his grandeur and dignity to be seen in such an extreme passion he was now going into.

HAWKER, "Then Joseph could not refrain himself,.... That he should not weep, as the Targum of Jonathan adds; at least he could not much longer refrain from tears, such an effect Judah's speech had on his passions:

before all them that stood before him; his servants that attended him and waited upon him, the steward of his house, and others, upon whose account he put such a force upon himself, to keep in his passions from giving vent, that they might not discover the inward motions of his mind; but not being able to conceal them any longer:

and he cried; or called out with a loud voice, and an air of authority:

cause every man to go out from me; out of the room in which he and his brethren were; perhaps this order was given to the steward of the house to depart himself, and to remove every inferior officer and servant upon the spot; or other people that might be come in to hear the trial of those men, and to see how they would be dealt with:

and there stood no man with him, while Joseph made himself known unto his brethren; not that Joseph was ashamed of them, and of owning before them the relation he stood in to them; but that they might not see the confusion his brethren would be thrown into, and have knowledge of the sin they had been guilty of in selling him which could not fail of being mentioned by him, and confessed by them; and besides, it was not suitable to his grandeur and dignity to be seen in such an extreme passion he was now going into.

HE�RY, "Judah and his brethren were waiting for an answer, and could not but be amazed to discover, instead of the gravity of a judge, the natural affection of a father or brother.

I. Joseph ordered all his attendants to withdraw, Gen_45:1. The private conversations of friends are the most free. When Joseph would put on love he puts off state, and it was not fit his servants should be witnesses of this. Thus Christ graciously manifests himself and his loving-kindness to his people, out of the sight and hearing of the world.

II. Tears were the preface or introduction to his discourse, Gen_45:2. He had dammed up this stream a great while, and with much ado: but now it swelled so high that he could no longer contain, but he wept aloud, so that those whom he had forbidden to see him could not but hear him. These were tears of tenderness and strong affection, and with these he threw off that austerity with which he had hitherto carried himself towards his brethren; for he could bear it no longer. This represents the divine compassion towards returning penitents, as much as that of the father of the prodigal, Luk_15:20; Hos_14:8, Hos_14:9.

JAMISO�, "Gen_45:1-28. Joseph making himself known.

Then Joseph could not refrain himself — The severity of the inflexible magistrate here gives way to the natural feelings of the man and the brother. However well he had disciplined his mind, he felt it impossible to resist the artless eloquence of Judah. He saw a satisfactory proof, in the return of all his brethren on such an occasion, that they were affectionately united to one another; he had heard enough to convince him that time, reflection, or grace had made a happy improvement on their characters; and he would probably have proceeded in a calm and leisurely manner to reveal himself as prudence might have dictated. But when he heard the heroic self-sacrifice of Judah [Gen_44:33] and realized all the affection of that proposal - a proposal for which he was totally unprepared - he was completely unmanned; he felt himself forced to bring this painful trial to an end.

he cried, Cause every man to go out from me — In ordering the departure of witnesses of this last scene, he acted as a warm-hearted and real friend to his brothers -his conduct was dictated by motives of the highest prudence - that of preventing their early iniquities from becoming known either to the members of his household, or among the people of Egypt.

K&D, "The Recognition. - Gen_45:1. After this appeal, in which Judah, speaking for his brethren, had shown the tenderest affection for the old man who had been bowed down by their sin, and the most devoted fraternal love and fidelity to the only remaining son of his beloved Rachel, and had given a sufficient proof of the change of mind, the true conversion, that had taken place in themselves, Joseph could not restrain himself any longer in relation to all those who stood round him. He was obliged to relinquish the part which he had hitherto acted for the purpose of testing his brothers' hearts, and to give full vent to his feelings. “He called out: Cause every man to go out from me. And there stood no man (of his Egyptian attendants) with him, while Joseph made himself

known to his brethren,” quia effusio illa affectuum et στοργ�ς erga fratres et parentem tanta fuit, ut non posset ferre alienorum praesentiam et aspectum (Luther).

CALVI�, "1.Then Joseph could not refrain himself (175) Moses relates in this

chapter the manner in which Joseph made himself known to his brethren. In the

first place, he declares, that Joseph had done violence to his feelings, as long as he

presented to them an austere and harsh countenance. At length the strong fraternal

affection, which he had suppressed during the time that he was breathing severe

threatening, poured itself forth with more abundant force: whence it appears that

nothing severe or cruel had before been harbored in his mind. And whereas it thus

bursts forth in tears, this softness or tenderness is more deserving of praise than if

he had maintained an equable temper. Therefore the stoics speak foolishly when

they say, that it is an heroic virtue not to be touched with compassion. Had Joseph

stood inflexible, who would not have pronounced him to be a stupid, or iron-hearted

man? But now, by the vehemence of his feelings, he manifests a noble magnanimity,

as well as a divine moderation; because he was so superior both to anger and to

hatred, that he ardently loved those who had wickedly conspired to effect his ruin,

though they had received no injury from him. He commands all men to depart, not

because he was ashamed of his kindred, (for he does not afterwards dissemble the

fact that they were his brethren, and he freely permits the report of it to be carried

to the king’s palace,) but because he is considerate for their feelings, that he might

not make known their detestable crime to many witnesses. And it was not the

smallest part of his clemency, to desire that their disgrace should be wholly buried

in oblivion. We see, therefore, that witnesses were removed, for no other reason than

that he might more freely comfort his brethren; for he not only spared them, by not

exposing their crime; but when shut up alone with them, he abstained from all

bitterness of language, and gladly administered to them friendly consolation.

BE�SO�, "Genesis 45:1. Then Joseph could not refrain himself — Several times

before he had found great difficulty to refrain himself, but now, being overcome by

Judah’s most affecting speech, he was constrained to yield to the emotions of his

mind, even before all them that stood before him. He therefore cried, Cause every

man to go out from me — That is, all the Egyptians, for he would not have them to

be acquainted with the guilt of his brethren, whose reputation he wished to

preserve: nor would he have any restraint on those affections and tears which he

could no longer repress. How must it have amazed Judah and his brethren, who

were waiting for an answer, to discover in him, instead of the gravity of a judge, the

natural affection of a father or brother!

ELLICOTT, "(1) Joseph could not refrain himself.—The picture which Judah had

drawn of his father’s love for Benjamin, the thought that by separating them he

might have made his father die of grief, and the sight of his brethren, and especially

of Judah offering to endure a life of slavery in order that Benjamin might go free,

overpowered Joseph’s feelings, and he commanded all his attendants to quit the

apartment in order that there might be no restraint upon himself or his brethren

when he made known to them that he was the brother whom they had so cruelly

years ago condemned to be a slave.

COFFMA�, "Introduction

In this chapter, Joseph makes himself known to his brothers (Genesis 45:1-8);

Joseph discloses his plans for moving the whole family of Jacob to Egypt until the

famine is over (Genesis 45:9-15); the invitation is ratified and confirmed by the king

who also offered wagons for transport (Genesis 45:16-20); the brothers depart with

rich gifts and provisions for the family (Genesis 45:21-24); Jacob, after a

momentary hesitation, decides to accept Joseph's invitation (Genesis 45:25-28).

Regarding the partitionists who have wrought such havoc in their false

interpretations, they are again helpless to do any damage to this marvelous

narrative. As Peake admitted, "It is not worthwhile to discuss the analysis!"[1] We

cannot leave such an admission without observing that the same thing is also true of

the entire madness regarding "the sources of Genesis." It should be noted that the

usual principles followed in such discussions of the sources could be applied here.

There is the use of [~'Elohiym] for God[2] in Genesis 45:8 and Genesis 45:9, but as

Speiser admitted, "This is not an automatic indicator of E's authorship."[3] We do

not believe that the appearance of various names for God is any valid indication

whatever of various sources. If it is not true here, why should it be received as true

anywhere else? As is perfectly evident throughout Genesis, the names for God are

invariably related to the thought of the passages. Furthermore, there has never been

any satisfactory answer to the proposition that various names for God could have

been merely for the sake of variety, as in the use of all synonyms.

This chapter, of course, is the continuation of the [~toledowth] of Jacob, for as �oth

said, "The theme here is really not Joseph, but Joseph and his brothers."[4] In other

words, the theme is the posterity of Jacob. The same declared that, "The Pentateuch

is concerned only with Israel as a whole and its common ancestors."[5]

We may entitle this dramatic chapter as:

JOSEPH REVEALS HIMSELF TO HIS BROTHERS

Verses 1-3

"Then Joseph could not refrain himself before all them that stood by him; and he

cried, Cause every man to go out from me. And there stood no man with him, while

Joseph made himself known to his brethren. And he wept aloud: and the Egyptians

heard, and the house of Pharaoh heard. And Joseph said unto his brethren, I am

Joseph; doth my father yet live? And his brethren could not answer him; for they

were troubled at his presence."

Many have compared the speechless astonishment of these guilty brothers to the

speechless terror that shall confound the wicked on the day of Judgment. Jewish

writers have pointed out that Joseph effectively refuted Judah's brilliant appeal in

this revelation of himself, his words, "I am Joseph," having the effect of the

following:

If it did not occur to you when you sold me into slavery that it would kill my father,

why are you so worried about him now? If he managed to survive the terrible grief

you caused him then, he certainly will be able to survive even the loss of Benjamin

now![6]

�o wonder the brothers were speechless!

"Cause every man to go out from me ..." This was not a manifestation on Joseph's

part of any shame concerning his family. All evidence points to the fact that

Pharaoh was already familiar with Joseph's intentions of moving the family of

Jacob into Egypt. Joseph here only wanted the decent privacy that all men desire

upon occasions of deep emotion. For the same reason, funeral directors all over the

world seclude the family of the deceased for those final intimate moments with the

body of the beloved dead.

"Doth my father yet live ..." �it-picking critics question this interrogation on the

basis that Joseph had already asked the question back in Genesis 43:7, but the

circumstances are radically different here, Joseph's words having the meaning, "Is

my father really alive?" Sure, Joseph had already heard that Jacob was alive twice

before; but, "His filial heart impelled to make sure of it once more."[7]

"And the house of Pharaoh heard ..." The meaning of this is that, "The Egyptian

officials standing outside heard the weeping and reported it to the house of

Pharaoh."[8]

PETT, "Genesis 45:1

‘Then Joseph could not restrain himself in front of all those who stood by him and

he cried, “Cause every man to leave me.” And no man stood with him while he made

himself known to his brothers.’

Joseph is overcome with emotion. The double mention of his own ‘decease’, clearly

something that Judah now ever carries on his conscience, the thought of how his

father suffered at his loss and would suffer at the loss of Benjamin, the hopeless look

on the faces of his brothers, the sad picture of his young brother Benjamin standing

miserably there not knowing what is to happen to him, all tear at his heart. He

cannot bear it any longer. He instantly commands all his retainers and guards to

leave. He is the Vizier, and he does not want them to witness what will follow when

he makes himself known to his brothers, for he realises that there will be quite a

scene which would not enhance his authority in their eyes. They must have been

quite amazed, for they nothing of what is going on. Will he not need them in case

these terrified criminals suddenly turn? But they were trained to obedience, and to

disobey could mean death, so they obeyed.

“Those who stood by him.” His various attendants and bodyguard. They must

indeed have been puzzled but in obedience to his command they all leave.

TRAPP, "Ver. 1. Then Joseph could not refrain.] �o more can Jesus, in the extreme

afflictions of his brethren, [Isaiah 42:14] he must cry like a travailing woman;

which, though she bite in her pain for a while, cannot long contain. As Croesus’s

dumb son burst forth into, "Kill not King Croesus." (a) So when the Church is

overlaid by Satan or his instruments, his bowels work, he can hold no longer, but

cries, "Save my child, Do the young man Absalom no harm." "I was but a little

displeased, and they have helped forward the affliction. Therefore thus saith the

Lord; I am returned to Jerusalem with mercies," or bowels. [Zechariah 1:15-16]

Their groans and moans, as every word of Judah’s pathetical speech to Joseph, are

as so many darts and daggers at his heart; he must take course for their relief and

rescue. For he is a very tender-hearted Joseph, said that martyr, (b) and though he

speak roughly to his brethren, and handle them hardly, yea, and threaten grievous

bondage to his best beloved Benjamin, yet can he not contain himself from weeping

with us, and upon us, with falling on our necks, and sweetly kissing us, &c.; - as he

sweetly goes on in a letter to his wife, Pray, pray for us, everybody; we be shortly to

be despatched hence to our good Christ. Amen, Amen.

Cause every man to go out from me.] That he might weep his fill, and not reveal his

brethren’s faults to strangers. It is wisdom in plastering the wounds of others, to

clap our hand on the place, that the world may be never the wiser. Mercer thinks

that Joseph concealed from his very father the hard dealings of his brethren with

him; for if he had known, he would likely have set some note upon them for their

cruelty, as he did upon Simeon and Levi for their bloody butchering of the

Shechemites.

CO�STABLE, "Verses 1-15

10. Joseph"s reconciliation with his brothers45:1-15

Joseph emotionally revealed his identity to his brothers. He assured them of God"s

sovereign control of his life and directed them to bring Jacob to Egypt. He then

demonstrated his love for his brothers warmly. This is one of the most dramatic

recognition scenes in all literature.

Judah so impressed Joseph with the sincerity of his repentance and the tenderness

of his affection that Joseph broke down completely. He wept tears of joy

uncontrollably ( Genesis 45:1-2; cf. 2 Samuel 13:9). Joseph then explained his

perspective on his brothers" treatment of him. He had discerned God"s providential

control of the events of his life. Four times he stated that God, not his brothers, was

behind what had happened ( Genesis 45:5; Genesis 45:7-9).

"This statement ... is the theological heart of the account of Jacob"s line (see Genesis

50:19-21; Acts 7:9-10). God directs the maze of human guilt to achieve his good and

set purposes ( Acts 2:23; Acts 4:28). Such faith establishes the redemptive kingdom

of God." [�ote: Ibid, p563.]

"It is divine sovereignty that undergirds the optimism of Genesis. "God sent me to

preserve life," says Joseph." [�ote: Wenham, Genesis 16-50 , p433.]

"Happy is the man whose eye is open to see the hand of God in every-day events, for

to him life always possesses a wonderful and true joy and glory." [�ote: Thomas,

pp379-80.]

Part of God"s purpose was to use Joseph to preserve the house of Israel through the

famine ( Genesis 45:7).

"In using terms like remnant and survivors, Joseph is employing words that

elsewhere in the OT are freighted with theological significance. It may well be that

in the deliverance of his brothers and his father Joseph perceives that far more is at

stake than the mere physical survival of twelve human beings. What really survives

is the plan of redemption announced first to his great grandfather." [�ote:

Hamilton, The Book . . . Chapters18-50 , p576.]

Joseph called God "Ha Elohim," the personal God, the God of their fathers (

Genesis 45:8).

"The theme of divine providential care is put into words by Joseph himself ( Genesis

45:7-8; Genesis 50:20), summing up the whole patriarchal story." [�ote: Whybray,

p5.]

Joseph had evidently been planning for his father"s family to move down to Egypt if

or when his brothers would prove that their attitude had changed ( Genesis 45:10).

Goshen (a Semitic rather than an Egyptian name) was the most fertile part of Egypt

(cf. Genesis 45:18). It lay in the delta region northeast of the Egyptian capital,

Memphis.

Joseph then embraced Benjamin and all his brothers to express his love and to

confirm his forgiveness ( Genesis 45:14-15). The writer highlighted the genuine

reconcilation between Joseph and his brothers by recording that they talked with

him ( Genesis 45:15). Much earlier they could not speak to him ( Genesis 37:4).

After a threefold expression of Joseph"s goodwill toward his siblings (weeping,

explaining, and embracing), the shocked and fearful brothers gained the courage to

speak. They now recognized Joseph as the one they had so cruelly abused and who

was now able to crush them if he chose to do so.

Outstanding in this section is the way in which Joseph"s perception of God"s ways

made him gracious, forgiving, and accepting rather than bitter and vindictive. He

saw the loving hand of his God behind the cruelty of his brothers. He had accepted

all that had come to him as the will of God, and therefore he experienced the

blessing of God. Reconciliation is possible when there is forgiveness, and forgiveness

is possible when there is recognition of God"s sovereignty.

"Some have questioned the morality of Yosef"s actions, seeing that the aged Yaakov

might well have died while the test was progressing, without ever finding out that

Yosef had survived. But that is not the point of the story. What it is trying to teach

(among other things) is a lesson about crime and repentance. Only by recreating

something of the original situation-the brothers are again in control of the life and

death of a son of Rachel-can Yosef be sure that they have changed. Once the

brothers pass the test, life and covenant can then continue." [�ote: E. Fox, In the

Beginning, p202.]

Though the Bible never identifies Joseph as a type of Christ, many analogies are

significant. Both were special objects of their father"s love. Their brethren hated

them both, rejected their superior claims, and conspired to kill them. Both became a

blessing to the Gentiles. Both received a bride. Joseph reconciled with his brethren

and exalted them, and so will Christ.

EXPOSITORS BIBLE COMME�TARY, "THE RECO�CILIATIO�

Genesis 45:1-28

By faith Joseph, when he died, made mention of the departing of the children of

Israel and gave commandment concerning his bones.-{Hebrews 11:22}

IT is generally by some circumstance or event which perplexes, troubles, or

gladdens us, that new thoughts regarding conduct are presented to us, and new

impulses communicated to our life. And the circumstances through which Joseph’s

brethren passed during the famine not only subdued and softened them to a genuine

family feeling, but elicited in Joseph himself a more tender affection for them than

he seems at first to have cherished. For the first time since his entrance into Egypt

did he feel, when Judah spoke so touchingly and effectively, that the family of Israel

was one; and that he himself would be reprehensible did he make further breaches

in it by carrying out his intention of detaining Benjamin. Moved by Judah’s pathetic

appeal, and yielding to the generous impulse of the moment, and being led by a right

state of feeling to a right judgment regarding duty, he claimed his brethren as

brethren, and proposed that the whole family be brought into Egypt.

The scene in which the sacred writer describes the reconciliation of Joseph and his

brothers is one of the most touching on record; -the long estrangement so happily

terminated; the caution, the doubts, the hesitation on Joseph’s part, swept away at

last by the resistless tide of long pent-up emotion; the surprise and perplexity of the

brethren as they dared now to lift their eyes and scrutinise the face of the governor,

and discerned the lighter complexion of the Hebrew, the features of the family of

Jacob, the expression of their own brother; the anxiety with which they wait to

know how he means to repay their crime, and the relief with which they hear that he

bears them no ill-will -everything, in short, conduces to render this recognition of

the brethren interesting and affecting. That Joseph, who had controlled his feeling

in many a trying situation, should now have "wept aloud," needs no explanation.

Tears always express a mingled feeling; at least the tears of a man do. They may

express grief, but it is grief with some remorse in it, or it is grief passing into

resignation. They may express joy, but it is joy born of long sorrow, the joy of

deliverance, joy that can now afford to let the heart weep out the fears it has been

holding down. It is as with a kind of breaking of the heart, and apparent

unmanning of the man, that the human soul takes possession, of its greatest

treasures; unexpected success and unmerited joy humble a man; and as laughter

expresses the surprise of the intellect, so tears express the amazement of the soul

when it is stormed suddenly by a great joy. Joseph had been hardening himself to

lead a solitary life in Egypt, and it is with all this strong self-sufficiency breaking

down within him that he eyes his brethren. It is his love for them making its way

through all his ability to do without them, and sweeping away as a flood the

bulwarks he had built round his heart, -it is this that breaks him down before them,

a man conquered by his own love, and unable to control it. It compels him to make

himself known, and to possess himself of its objects, those unconscious brethren. It

is a signal instance of the law by which love brings all the best and holiest beings

into contact with their inferiors, and, in a sense, puts them in their power, and thus

eternally provides that the superiority of those that are high in the scale of being

shall ever be at the service of those who in themselves are not so richly endowed.

The higher any being is, the more love is in him: that is to say, the higher he is, the

more surely is he bound to all who are beneath him. If God is highest of all, it is

because there is in Him sufficiency for all His creatures, and love to make it

universally available.

It is one of our most familiar intellectual pleasures to see in the experience of others,

or to read, a lucid and moving account of emotions identical with those which have

once been our own. In reading an account of what others have passed through, our

pleasure is derived mainly from two sources-either from our being brought, by

sympathy with them and in imagination, into circumstances we ourselves have never

been placed in, and thus artificially enlarging our sphere of life, and adding to our

experience feelings which could not have been derived from anything we ourselves

have met with; or, from our living over again, by means of their experience, a part

of our life which had great interest and meaning to us. It may be excusable,

therefore, if we divert this narrative from its original historical significance, and use

it as the mirror in which we may see reflected an important passage or crisis in our

own spiritual history. For though some may find in it little that reflects their own

experience, others cannot fail to be reminded of feelings with which they were very

familiar when first they were introduced to Christ, and acknowledged by Him.

1. The modes in which our Lord makes Himself known to men are various as their

lives and characters. But frequently the forerunning choice of a sinner by Christ is

discovered in such gradual and ill-understood dealings as Joseph used with those

brethren. It is the closing of a net around them. They do not see what is driving

them forward, nor whither they are being driven; they are anxious and ill at ease;

and not comprehending what ails them, they make only ineffectual efforts for

deliverance. There is no recognition of the hand that is guiding all this circuitous

and mysterious preparatory work, nor of the eye that affectionately watches their

perplexity, nor are they aware of any friendly ear that catches each sigh in which

they seem hopelessly to resign themselves to the relentless past from which they

cannot escape. They feel that they are left alone to make what they can now of the

life they have chosen and made for themselves; that there is floating behind and

around them a cloud bearing the very essence exhaled from their past, and ready to

burst over them; a phantom that is yet real, and that belongs both to the spiritual

and material world, and can follow them in either. They seem to be doomed men-

men who are never at all to get disentangled from their old sin.

If any one is in this baffled and heartless condition, fearing even good lest it turn to

evil in his hand; afraid to take the money that lies in his sack’s mouth, because he

feels there is a snare in it; if any one is sensible that life has become unmanageable

in his hands, and that he is being drawn on by an unseen power which he does not

understand, then let him consider in the scene before us how such a condition ends

or may end. It took many months of doubt, and fear, and mystery to bring those

brethren to such a state of mind as made it advisable for Joseph to disclose himself,

to scatter the mystery, and relieve them of the unaccountable uneasiness that

possessed their minds. And your perplexity will not be allowed to last longer than it

is needful. But it is often needful that we should first learn that in sinning we have

introduced into our life a baffling, perplexing element, have brought our life into

connection with inscrutable laws which we cannot control, and which we feel may at

any moment destroy us utterly. It is not from carelessness on Christ’s part that His

people are not always and from the first rejoicing in the assurance and appreciation

of His love. It is His carefulness which lays a restraining hand on the ardour of His

affection. We see that this burst of tears on Joseph’s part was genuine, we have no

suspicion that he was feigning an emotion he did not feel; we believe that his

affection at last could not be restrained, that he was fairly overcome, -can we not

trust Christ for as genuine a love, and believe that His emotion is as deep? We are,

in a word, reminded by this scene, that there is always in Christ a greater love

seeking the friendship of the sinner than there is in the sinner seeking for Christ.

The search of the sinner for Christ is always a dubious, hesitating, uncertain

groping; while on Christ’s part there is a clear-seeing, affectionate solicitude which

lays joyful surprises along the sinner’s path, and enjoys by anticipation the gladness

and repose which are prepared for him in the final recognition and reconcilement.

1. In finding their brother again, those sons of Jacob found also their own better

selves which they had long lost. They had been living in a lie, unable to look the past

in the face, and so becoming more and more false. Trying to leave their sin behind

them, they always found it rising in the path before them, and again they had to

resort to some new mode of laying this uneasy ghost. They turned away from it,

busied themselves among other people, refused to think of it, assumed all kinds of

disguise, professed to themselves that they had done no great wrong; but nothing

gave them deliverance-there was their old sin quietly waiting for them in their tent

door when they went home of an evening, laying its hand on their shoulder in the

most unlooked-for places, and whispering in their ear at the most unwelcome

seasons. A great part of their mental energy had been spent in deleting this mark

from their memory, and yet day by day it resumed its supreme place in their life,

holding them under arrest as they secretly felt, and keeping them reserved to

judgment.

2. So, too, do many of us live as if yet we had not found the life eternal, the kind of

life that we can always go on with-rather as those who are but making the best of a

life which can never be very valuable, nor ever perfect. There seem voices calling us

back, assuring us we must yet retrace our steps, that there are passages in our past

with which we are not done, that there is an inevitable humiliation and penitence

awaiting us. It is through that we can alone get back to the good we once saw and

hoped for; there were right desires and resolves in us once, views of a well-spent life

which have been forgotten and pressed out of remembrance, but all these rise again

in the presence of Christ. Reconciled to Him and claimed by Him, all hope is

renewed within us. If He makes Himself known to us, if He claims connection with

us, have we not here the promise of all good? If He, after careful scrutiny, after full

consideration of all the circumstances, bids us claim as our brother Him to whom all

power and glory are given, ought not this to quicken within us everything that is

hopeful, and ought it not to strengthen us for all frank acknowledgment of the past

and true humiliation on account of it?

3. A third suggestion is made by this narrative. Joseph commanded from his

presence all who might be merely curious spectators of his burst of feeling, and

might, themselves unmoved, criticise this new feature of the governor’s character. In

all love there is a similar reserve. The true friend of Christ, the man who is

profoundly conscious that between himself and Christ there is a bond unique and

eternal, longs for a time when he may enjoy greater liberty in uttering what he feels

towards his Lord and Redeemer, and when, too, Christ Himself shall by telling and

sufficient signs put it for ever beyond doubt that this love is more than responded to.

Words sufficiently impassioned have indeed been put into our lips by men of

profound spiritual feeling, but the feeling continually weighs upon us that some

more palpable mutual recognition is desirable between persons so vitally and

peculiarly knit together as Christ and the Christian are. Such recognition,

indubitable and reciprocal, must one day take place. And when Christ Himself shall

have taken the initiative, and shall have caused us to understand that we are verily

the objects of His love, and shall have given such expression to His knowledge of us

as we cannot now receive, we on our part shall be able to reciprocate, or at least to

accept, this greatest of possessions, the brotherly love of the Son of God. Meanwhile

this passage in Joseph’s history may remind us that behind all sternness of

expression there may pulsate a tenderness that needs thus to disguise itself; and that

to those who have not yet recognised Christ, He is better than He seems. Those

brethren no doubt wonder now that even twenty years’ alienation should have so

blinded them. The relaxation of the expression from the sternness of an Egyptian

governor to the fondness of family love, the voice heard now in the familiar mother

tongue. reveal the brother; and they who have shrunk from Christ as if He were a

cold official, and who have never lifted their eyes to scrutinise His face, are

reminded that He can so make Himself known to them that not all the wealth of

Egypt would purchase from them one of the assurances they have received from

Him.

The same warm tide of feeling which carried away all that separated Joseph from

his brethren bore him on also to the decision to invite his father’s entire household

into Egypt. We are reminded that the history of Joseph in Egypt is an episode, and

that Jacob is still the head of the house, maintaining its dignity and guiding its

movements. The notices we get of him in this latter part of his history are very

characteristic. The indomitable toughness of his youth remained with him in his old

age. He was one of those old men who maintain their vigour to the end, the energy of

whose age seems to shame and overtax the prime of common men; whose minds are

still the clearest, their advice the safest, their word waited for, their perception of

the actual state of affairs always in advance of their juniors, more modern and fully

abreast of the times in their ideas than the latest born of their children. Such an old

age we recognise in Jacob’s half-scornful chiding of the helplessness of his sons, even

after they had heard that there was corn in Egypt. "Why look ye one upon another?

Behold! I have heard that there is corn in Egypt; get ye down thither and buy for us

from thence." Jacob, the man who had wrestled through life and bent all things to

his will, cannot put up with the helpless dejection of this troop of strong men, who

have no wit to devise an escape for themselves, and no resolution to enforce upon the

others any device that may occur to them. Waiting still like children for some one

else to help them, having strength to endure but no strength to undertake the

responsibility of advising in an emergency, they are roused by their father, who has

been eyeing this condition of theirs with some curiosity and with some contempt,

and now breaks in upon it with his "Why look ye one upon another?" It is the old

Jacob, full of resources, prompt and imperturbable, equal to every turn of fortune,

and never knowing how to yield..

Even more clearly do we see the vigour of Jacob’s old age when he comes in contact

with Joseph. For many years Joseph had been accustomed to command: he had

unusual natural sagacity and a special gift of insight from God, but he seems a child

in comparison with Jacob. When he brings his two sons to get their grandfather’s

blessing, Jacob sees what Joseph has no inkling of, and peremptorily declines to

follow the advice of his wise son. With all Joseph’s sagacity there were points in

which his blind father saw more clearly than he. Joseph, who could teach the

Egyptian senators wisdom, standing thus at a loss even to understand his father,

and suggesting in his ignorance futile corrections, is a picture of the incapacity of

natural affection to rise to the wisdom of God’s love, and of the finest natural

discernment to anticipate God’s purposes or supply the place of a lifelong

experience.

Jacob’s warm-heartedness has also survived the chills and shocks of a long lifetime.

He clings now to Benjamin as once he clung to Joseph. And as he had wrought for

Rachel fourteen years, and the love he bare to her made them seem but a few days,

so for twenty years now had he remembered Joseph who had inherited this love,

and he shows by his frequent reference to him that he was keeping his word and

going down to the grave mourning for his son. To such a man it must have been a

severe trial indeed to be left alone in his tents, deprived of all his twelve sons; and

we hear his old faith in God steadying the voice that yet trembles with emotion as he

says, "If I be bereaved of my children, I am bereaved." It was a trial not, indeed, so

painful as that of Abraham when he lifted the knife over the life of his only son; but

it was so similar to it as inevitably to suggest it to the mind. Jacob also had to yield

up all his children, and to feel, as he sat solitary in his tent, how utterly dependent

upon God he was for their restoration; that it was not he but God alone who could

build the house of Israel.

The anxiety with which he gazed evening after evening towards the setting sun, to

descry the returning caravan, was at last relieved. But his joy was not altogether

unalloyed. His sons brought with them a summons to shift the patriarchal

encampment into Egypt-a summons which evidently nothing would have induced

Jacob to respond to had it not come from his long-lost Joseph, and had it not thus

received what he felt to be a divine sanction. The extreme reluctance which Jacob

showed to the journey, we must be careful to refer to its true source. The Asiatics,

and especially shepherd tribes, move easily. One who thoroughly knows the East

says: "The Oriental is not afraid to go far, if he has not to cross the sea; for, once

uprooted, distance makes little difference to him. He has no furniture to carry, for,

except a carpet. and a few brass pans, he uses none. He has no trouble about meals,

for he is content with parched grain, which his wife can cook anywhere, or dried

dates, or dried flesh, or anything obtainable which will keep. He is, on a march,

careless where he sleeps, provided his family are around him-in a stable, under a

porch, in the open air. He never changes his clothes at night, and he is profoundly

indifferent to everything that the Western man understands by ‘comfort."’ But

there was in Jacob’s case a peculiarity. He was called upon to abandon, for an

indefinite period, the land which God had given him as the heir of His promise.

With very great toil and not a little danger had Jacob won his way back to Canaan

from Mesopotamia; on his return he had spent the best years of his life, and now he

was resting there in his old age, having seen his children’s children, and expecting

nothing but a peaceful departure to his fathers. But suddenly the wagons of

Pharaoh stand at his tent-door, and while the parched and bare pastures bid him go

to the plenty of Egypt, to which the voice of his long-lost son invites him, he hears a

summons which, however trying, he cannot disregard.

Such an experience is perpetually reproduced. Many are they who having at length

received from God some long-expected good are quickly summoned to relinquish it

again. And while the waiting for what seems indispensable to us is trying, it is

tenfold more so to have to part with it when at last obtained, and obtained at the

cost of much besides. That particular arrangement of our worldly circumstances

which we have long sought, we are almost immediately thrown out of. That position

in life, or that object of desire, which God Himself seems in many ways to have

encouraged us to seek, is taken from us almost as soon as we have tasted its

sweetness. The cup is dashed from our lips at the very moment when our thirst was

to be fully slaked. In such distressing circumstances we cannot see the end God is

aiming at; but of this we may be certain, that He does not want only annoy, or relish

our discomfiture, and that when we are compelled to resign what is partial, it is that

we may one day enjoy what is complete, and that if for the present we have to forego

much comfort and delight, this is only an absolutely necessary step towards our

permanent establishment in all that can bless and prosper us.

It is this state of feeling which explains the words of Jacob when introduced to

Pharaoh. A recent writer, who spent some years on the banks of the �ile and on its

waters, and who mixed freely with the inhabitants of Egypt, says: "Old Jacob’s

speech to Pharaoh really made me laugh, because it is so exactly like what a Fellah

says to a Pacha, ‘Few and evil have the days of the years of my life been,’ Jacob

being a most prosperous man, but it is manners to say all that." But Eastern

manners need’ scarcely be called in to explain a sentiment which we find repeated

by one who is generally esteemed the most self-sufficing of Europeans. "I have ever

been esteemed," Goethe says, "one of Fortune’s chiefest favourites; nor will I

complain or find fault with the course my life has taken. Yet, truly, there has been

nothing but toil and care; and I may say that, in all my seventy-five years, I have

never had a month of genuine comfort. It has been the perpetual rolling of a stone,

which I have always had to raise anew." Jacob’s life had been almost ceaseless

disquiet and disappointment. A man who had fled his country. who had been

cheated into a marriage, who had been compelled by his own relative to live like a

slave, who was only by flight able to save himself from a perpetual injustice, whose

sons made his life bitter, -one of them by the foulest outrage a father could suffer,

two of them by making him, as he himself said, to stink in the nostrils of the

inhabitants of the land he was trying to settle in, and all of them by conspiring to

deprive him of the child he most dearly loved-a man who at last, when he seemed to

have had experience of every form of human calamity, was compelled by famine to

relinquish the land for the sake of which he had endured all and spent all, might

surely be forgiven a little plaintiveness in looking back upon his past. The wonder is

to find Jacob to the end unbroken, dignified, and clear-seeing, capable and

commanding, loving and full of faith.

Cordial as the reconciliation between Joseph and his brethren seemed, it was not as

thorough as might have been desired. So long, indeed, as Jacob lived, all went well;

but "when Joseph’s brethren saw that their father was dead, they said, Joseph will

peradventure hate us, and will certainly requite us all the evil which we did unto

him." �o wonder Joseph wept when he received their message. He wept because he

saw that he was still misunderstood and distrusted by his brethren; because he felt,

too, that had they been more generous men themselves, they would more easily have

believed in his forgiveness; and because his pity was stirred for these men, who

recognised that they were so completely in the power of their younger brother.

Joseph had passed through severe conflicts of feeling about them, had been at great

expense both of emotion and of outward good on their account, had risked his

position in order to be able to serve them, and here is his reward! They supposed he

had been but biding his time; that his apparent forgetfulness of their injury had

been the crafty restraint of a deep-seated resentment; or, at best, that he had been

unconsciously influenced by regard for his father, and now, when that influence was

removed, the helpless condition of his brethren might tempt him to retaliate. This

exhibition of a craven and suspicious spirit is unexpected, and must have been

profoundly saddening to Joseph. Yet here, as elsewhere, he is magnanimous. Pity for

them turns his thoughts from the injustice done to himself. He comforts them, and

speaks kindly to them, saying, Fear ye not; I will nourish you and your little ones.

Many painful thoughts must have been suggested to Joseph by this conduct. If, after

all he had done for his brethren, they had not yet learned to love him, but met his

kindness with suspicion, was it not probable that underneath his apparent

popularity with the Egyptians there might lie envy, or the cold acknowledgment that

falls far short of love? This sudden disclosure of the real feeling of his brethren

towards him must necessarily have made him uneasy about his other friendships.

Did every one merely make use of him, and did no one give him pure love for his

own sake? The people he had saved from famine, was there one of them that

regarded him with anything resembling personal affection? Distrust seemed to

pursue Joseph. from first to last. First his own family misunderstood and persecuted

him. Then his Egyptian master had returned his devoted service with suspicion and

imprisonment. And now again, after sufficient time for testing his character might

seem to have elapsed, he was still looked upon with distrust by those who of all

others had best reason to believe in him. But though Joseph had through all his life

been thus conversant with suspicion, cruelty, falsehood, ingratitude, and blindness,

though he seemed doomed to be always misread, and to have his best deeds made

the ground of accusation against him, he remained not merely unsoured, but equally

ready as ever to be of service to all. The finest natures may be disconcerted and

deadened by universal distrust; characters not naturally unamiable are sometimes

embittered by suspicion; and persons who are in the main high-minded do stoop,

when stung by such treatment, to rail at the world, or to question all generous

emotion, steadfast friendship, or unimpeachable integrity. In Joseph there is

nothing of this. If ever man had a right to complain of being unappreciated, it was

he; if ever man was tempted to give up making sacrifices for his relatives, it was he.

But through all this he bore himself with manly generosity, with simple and

persistent faith, with a dignified respect for himself and for other men. In the

ingratitude and injustice he had to endure, he only found opportunity for a deeper

unselfishness, a more God-like forbearance. And that such may be the outcome of

the sorest parts of human experience we have one day or other need to remember.

When our good is evil spoken of, our motives suspected, our most sincere sacrifices

scrutinised by an ignorant and malicious spirit, our most substantial and well-

judged acts of kindness received with suspicion, and the love that is in them quite

rejected, it is then we have opportunity to show that to us belongs the Christian

temper that can pardon till seventy times seven, and that can persist in loving where

love meets no response, and benefits provoke no gratitude.

How Joseph spent the years which succeeded the famine we have no means of

knowing; but the closing act of his life seemed to the narrator so significant as to be

worthy of record. "Joseph said unto his brethren, I die: and God will surely visit

you, and bring you out of this land unto the land which he sware to Abraham, to

Isaac, and to Jacob. And Joseph took an oath of the children of Israel, saying, God

will surely visit you, and ye shall carry up my bones from hence." The Egyptians

must have chiefly been struck by the simplicity of character which this request

betokened. To the great benefactors of our country, the highest award is reserved to

be given after death. So long as a man lives, some rude stroke of fortune or some

disastrous error of his own may blast his fame; but when his bones are laid with

those who have served their country best, a seal is set on his life, and a sentence

pronounced which the revision of posterity rarely revokes. Such honours were

customary among the Egyptians; it is from their tombs that their history can now be

written. And to none were such honours more accessible than to Joseph. But after a

life in the service of the state he retains the simplicity of the Hebrew lad. With the

magnanimity of a great and pure soul, he passed uncontaminated through the

flatteries and temptations of court-life; and, like Moses, "esteemed the reproach of

Christ greater riches than the treasures of Egypt." He has not indulged in any

affectation of simplicity, nor has he, in the pride that apes humility, declined the

ordinary honours due to a man in his position. He wears the badges of office, the

robe and the gold necklace, but these things do not reach his spirit. He has lived in a

region in which such honours make no deep impression; and in his death he shows

where his heart has been. The small voice of God, spoken centuries ago to his

forefathers, deafens him to the loud acclaim with which the people do him homage.

By later generations this dying request of Joseph’s was looked upon as one of the

most remarkable instances of faith. For many years there had been no new

revelation. The rising generations, that had seen no man with whom God had

spoken, were little interested in the land which was said to be theirs, but which they

very well knew was infested by fierce tribes who, on at least one occasion during this

period, inflicted disastrous defeat on one of the boldest of their own tribes. They

were, besides, extremely attached to the country of their adoption; they luxuriated

in its fertile meadows and teeming gardens, which kept them supplied at little cost of

labour with delicacies unknown on the hills of Canaan. This oath, therefore, which

Joseph made them swear, may have revived the drooping hopes of the small

remnant who had any of his own spirit. They saw that he, their most sagacious man,

lived and died in full assurance that God would visit His people. And through all the

terrible bondage they were destined to suffer, the bones of Joseph, or rather his

embalmed body, stood as the most eloquent advocate of God’s faithfulness,

ceaselessly reminding the despondent generations of the oath which God would yet

enable them to fulfil. As often as they felt inclined to give up all hope and the last

surviving Israelitish peculiarity, there was the unburied coffin remonstrating;

Joseph still, even when dead, refusing to let his dust mingle with Egyptian earth.

And thus, as Joseph had been their pioneer who broke out a way for them into

Egypt, so did he continue to hold open the gate and point the way back to Canaan.

The brethren had sold him into this foreign land, meaning to bury him for ever; he

retaliated by requiring that the tribes should restore him to the land from which he

had been expelled. Few men have opportunity of showing so noble a revenge; fewer

still, having the opportunity, would so have used it. Jacob had been carried up to

Canaan as soon as he was dead: Joseph declines this exceptional treatment, and

prefers to share the fortunes of his brethren, and will then only enter on the

promised land when all his people can go with him. As in life, so in death, he took a

large view of things, and had no feeling that the world ended in him. His career had

taught him to consider national interests; and now, on his death-bed, it is from the

point of view of his people that he looks at the future.

Several passages in the life of Joseph have shown us that where the Spirit of Christ

is present, many parts of the conduct will suggest, if they do not actually resemble,

acts in the life of Christ. The attitude towards the future in which Joseph sets his

people as he leaves them, can scarcely fail to suggest the attitude which Christians

are called to assume. The prospect which the Hebrews had of fulfilling their oath

grew increasingly faint, but the difficulties in the way of its performance must only

have made them more clearly see that they depended on God for entrance on the

promised inheritance. And so may the difficulty of our duties as Christ’s followers

measure for us the amount of grace God has provided for us. The commands that

make you sensible of your weakness, and bring to light more clearly than ever how

unfit for good you are, are witnesses to you that God will visit you and enable you to

fulfil the oath He has required you to take. The children of Israel could not suppose

that a man so wise as Joseph had ended his life with a childish folly, when he made

them swear this oath, and could not. but renew their hope that the day would come

when his wisdom would be justified by their ability to discharge it. �either ought it

to be beyond our belief that, in requiring from us such and such conduct, our Lord

has kept in view our actual condition and its possibilities, and that His commands

are our best guide towards a state of permanent felicity. He that aims always at the

performance of the oath he has taken, will assuredly find that God will not stultify

Himself by failing to support him.

GUZIK, "A. Joseph reveals himself to his brothers.

1. (1-3) The emotional revelation.

Then Joseph could not restrain himself before all those who stood by him, and he

cried out, Make everyone go out from me! So no one stood with him while Joseph

made himself known to his brothers. And he wept aloud, and the Egyptians and the

house of Pharaoh heard it. Then Joseph said to his brothers, I am Joseph; does my

father still live? But his brothers could not answer him, for they were dismayed in

his presence.

a. Joseph could not restrain himself before all those who stood by him: Joseph

ordered all the Egyptians out of the room and was then alone with his brothers. His

great emotion showed that Joseph did not cruelly manipulate his brothers. He was

directed by God to make these arrangements and it hurt him to do it.

b. Joseph made himself known to his brothers: This perhaps means that Joseph told

them he was Joseph and showed his brothers that he was circumcised. Jewish

legend says the brothers could never believe this high Egyptian official was Joseph

unless he showed he was circumcised.

c. But his brothers could not answer him, for they were dismayed in his presence:

Because of the punishment they anticipated, the great emotion of Joseph, his

manner of revelation, and the total shock of learning Joseph was not only alive but

right in front of them, the brothers were dismayed. The ancient Hebrew word for

dismayed (bahal) actually means, amazed or frightened or even terrified.

i. Come near to me in Genesis 45:4 implies the brothers cringed back in terror.

Jewish legends (which are only legends) say the brothers were so shocked that their

souls left their bodies and it was only by a miracle of God their souls came back.

ii. Their dismay was a shadow of what will happen when the Jewish people see Jesus

for who He is again: And I will pour on the house of David and on the inhabitants of

Jerusalem the Spirit of grace and supplication; then they will look on Me whom

they pierced. Yes, they will mourn for Him as one mourns for his only son, and

grieve for Him as one grieves for a firstborn. (Zechariah 12:10)

BI 1-3, "Joseph made himself known unto his brethren

Joseph and his brethren

I. JUDAH’S PATHETIC APPEAL FOR THE RELEASE OF BENJAMIN (Gen_44:30-34). In this appeal the following points are made:

1. Jacob’s strong attachment to Benjamin.

2. That Benjamin was the mainstay of Jacob in his advanced age.

3. A strong sense of personal honour.

II. JOSEPH’S DEEP EMOTION.

1. Manifested in the tears he shed.

2. Manifested in his eager inquiry concerning his dear father.

3. Manifested also in the desire to take in his brothers to his heart.

III. JOSEPH’S DEVOUT ACKNOWLEDGMENT OF GOD’S GRACIOUS HAND IN ALL HE HAD SUFFERED AND ENJOYED. Lessons:

1. A very touching lesson is here taught the sons and daughters of aged parents concerning their greatest need in their declining years—not expensive clothing or luxurious living, but the manifestation of real, tender, loving sympathy.

2. Joseph’s readiness to forgive his brothers, and his deep emotion when he saw their sincere love for his father, contain timely lessons, not only for brothers and sisters according to the flesh, but also for brethren and sisters in Christ..

3. The deep insight into the purposes of the providence of God, and perfect acquiescence in them, and joy that they have wrought out good for others, even though at a cost of personal sacrifice, are fraught with instructive lessons.

(1) That special light is given to the obedient.

(2) That in this, as in so many other features, Joseph is an eminent type of Christ. (D. C. Hughes, M. A.)

The soul in silence

No one doubts that Joseph is a type of Christ; in nothing is he more so than in that significant record,. “there stood no man with him while Joseph made himself known to his brethren.” Egypt and its idols were shut out; Pharaoh and his pomp; officers of state; obsequious servants; men of business—“he caused every man to go out from him”; and then in the silence he spoke in his own Hebrew tongue, with no interpreter then, and made himself known to his brethren. What is this most plainly and evidently but a parable of God and the soul? What is prayer but a speaking to God in silence? Silence is the height of worship. Conversing is silencing the world, silencing the tumult of sin, silencing the clamour of the passions. Growth in grace and holiness is but silencing human interests, human love, human pleasures. What is God’s purpose in sickness but to create a silence in the soul in which He may make Himself known? So with sorrows, losses, deaths, calumny, persecution: they make a solitude round the soul; “there stands no man with us,” but God stands with us, and it is far better. And what are all these things but preparations for, rehearsals before that great last reality—death? At that hour the soul is alone, and a great silence reigns; one by one all persons and things have been severed from the soul; one by one the senses fail, and all communion with the world and with creatures is eat off; most familiar things, most necessary things, faces, sounds, acts, all are not; the soul lives, but lives in silence; the silence deepens and deepens till it becomes absolutely perfect, and then death has come, and the soul finds itself sensibly face to face with God. This is the end of all human life. (F. C. Woodhouse, M. A.)

Joseph discovers himself

I. A BROTHER’S PARDON. Joseph’s.

1. Of a great injury.

(1) To Joseph.

(2) To Jacob. The beloved and trusted son taken from him. His heart well nigh broken by the story that was told him.

2. Of brothers. The crime therefore greater. More easy to forgive the offence of a stranger than of a friend (Psa_41:9; Psa_55:12-13; Psa_55:20).

3. The pardon magnanimously bestowed. Proved by deeds as well as words. Their sin extenuated. He dwells on the good that came out of it, not on the evil that was in it. Tried to soften down their harsh self-censure. The method of professing pardon may detract from its value, and suggest a doubt of its sincerity.

4. Marked by deep affection. He could not repress his emotions, nor conceal his joy. Judah, the darkest character, not excepted.

5. Practically demonstrated. He will henceforth care for them during the famine.

II. A KING’S GRATITUDE. Pharaoh’s.

1. It had been already proved. He had exalted Joseph.

2. He now cares for Joseph’s friends. Royally lays himself out for their present good. Strange contrast to the conduct of many kings towards their deliverers and helpers (Charles I. and Earl Stafford; Charles II., and his treatment of the faithful adherents of his house in its misfortunes; also David and Barzillai).

3. It was bountifully expressed. Will have all Joseph’s family invited to Egypt. Promises that they shall have “ the fat of the land.” Sends with the invitation the means of conveyance. Enjoins the free use of means and subsistence. “Regard not your stuff,” &c. (Gen_45:20).

III. A FATHER’S ZOO. Jacob’s.

1. Imagine Jacob’s home. The old man of 130 years, feeble, doubtful, fearful, apprehensive. Waiting for the return of his sons. Anxious concerning Benjamin.

2. Picture the arrival at home. They are all there. Benjamin amongst them. Simon also. Joyful greeting.

3. They tell their story. Good news. Joseph yet alive! governor of Egypt.

4. Jacob’s doubts. He is suspicious of his sons.

5. The arrival of the waggons convinces him. His spirit revives. His great joy. New hopes. He will see Joseph again, and in such a robe of office as his affection could not have provided. What greater joy can a father know than that excited by good news of absent children. Those who leave home with good principles the most likely to create such joy. Religion supplies the only true basis of character. The Lord was with Joseph. He will be with us in our wanderings, if we begin them with Him. Learn: Let love be without dissimulation. Forgive injuries and prove the reality of forgiveness. (J. C. Gray.)

Joseph’s dealings with his brethren

Joseph recognized his brethren at once, though they failed, as they bowed before the mighty vicegerent of Egypt, to recognize in him the child by them so pitilessly sold into bondage; and Joseph, we are told, “remembered the dreams which he had dreamed of them”; how their sheaves should stand round about and make obeisance to his sheaf; how sun and moon and eleven stars should all do homage to him. All at length was coming true.

I. Now, of course, it would have been very easy for him at once to have made himself known to his brethren, to have fallen on their necks and assured them of his forgiveness. But he has counsels of love at once wiser and deeper than would have lain in such a

ready and off-hand declaration of forgiveness. His purpose is to prove whether they are different men, or, if not, to make them different men from what they were when they practised that deed of cruelty against himself. He feels that he is carrying out, not his own purpose, but Cod’s, and this gives him confidence in hazarding all, as he does not hazard it, in bringing this matter to a close.

II. Two things were necessary here: the first that he should have the opportunity of observing their conduct to their younger brother, who had now stepped into his place, and was the same favourite with his father as Joseph once had been; the second, that by some severe treatment, which should bear a more or less remote resemblance to their treatment of himself, he should prove whether he could call from them a lively remembrance and a penitent confession of their past guilt.

III. The dealings of Joseph with his brethren are, to a great extent, the very pattern of God’s dealings with men. God sees us careless, in easily forgiving ourselves our old sins; and then, by trial and adversity and pain, He brings these sins to our remembrance, causes them to find us out, and at length extracts from us a confession, “we are verily guilty.” And then, when tribulation has done its work, He is as ready to confirm His love to us as ever was Joseph to confirm his love to his brethren. (Archbishop Trench.)

Joseph makes himself known

I. THE ENDURING STRENGTH AND WORTH OF FAMILY AFFECTION. Nothing more beautiful in man than this. Age does not congeal it, nor death destroy it. A holy, perennial fire. It begets gentleness, patience, long suffering, forgiveness of injury, oblivion of wrong.

II. THE CONSTANT FEAR WROUGHT BY CONSCIOUS GUILT. The tender emotion of Joseph was not shared by his brethren. His declaration, “I am Joseph,” drew from them no glad expressions of joy. They were silent from dismay. “His brethren could not answer him; for they were troubled at his presence.” Conscious guilt filled them with alarm and anxious questioning. Could he ever forgive them? Since he had them now in his power, and he had become so great, would he not take vengeance upon them? Their sense of guilt had not perished or weakened with time. It was as enduring as Joseph’s love.

III. GOD CHOOSES THE WICKED TO ACCOMPLISH HIS DIVINE PURPOSES. Joseph had been sold, from malice, by his brethren into Egypt. And yet God had sent him there. It seems like an irreconcilable contradiction of facts, and yet the thing alleged was true. And our view of the world’s events is inadequate unless we believe that God in a similar way always takes a controlling part in the affairs of men. Did this fact lessen the guilt of the sons of Jacob? Did Joseph mean that they were excused on account of it? Certainly not. Their guilt was according to their intention.

IV. THE INVITED FIND GRACE BECAUSE OF THEIR RELATIONSHIP TO THE GOOD, For his father’s sake and for Benjamin’s sake, Joseph forgave them all they had done to him. What magnanimity of spirit! It was as if he had blotted out their sin and remembered it no more. And his efforts to allay and banish their fears assured them that from him they had nothing to dread. It was a beautiful fore-gleam of the grace of the Gospel. So Christ has sought to assuage our guilty fears by speaking to us of His Father and our Father, and by owning us as His brethren. Well is it for us that we are connected in this way by ties of relationship with the good of earth and sky. If we stood alone, unconnected with others whose prayers and merit move heaven’s favour in our behalf to

give us further opportunity to repent, or which win for us undeserved consideration from our fellow-men—who show us kindness for the sake of a father, or a mother, or a sister,or some other—it would be far worse with us. But their merit, like charity, covers a multitude of sins in us. We are clad in a borrowed grace, derived from them, and our faults are excused and borne with, and our meagre virtues rated far above their real value.

V. THE GROUND OF PEACE FOR WRONG-DOERS. When Joseph had fallen upon Benjamin’s neck and wept, and had kissed all his brethren and wept upon them, “after that his brethren talked with him.” The speechless terror exhibited by them at first then vanished away. What cured their trouble of heart? It was the assurance they had that Joseph looked upon them graciously for their father’s and brother’s sake, and that he entirely forgave their sin. This assurance had been wrought in them by the words and acts of Joseph. The kiss he had given them, and his tears of joy, formed an indubitable token of pardon and reconciliation. In his treatment of them we have, therefore, a hint of God’s treatment of men for their sin, and of the way a guilty soul may find peace. Two things are required:

1. A worthy Mediator to whom we are so related that His merit will procure us Divine favour.

2. Indubitable evidence of acceptance and pardon through Him. The Christ was such a Mediator. He was “holy, harmless, undefiled,. . . higher than the heavens,” and “not ashamed to call us brethren.” Through our relationship with Him as brethren, we are invested with His righteousness. (A. H.Currier.)

Joseph and his brethren

I. THE EXCELLENCE OF FORGIVENESS.

II. THE SACREDNESS OF FAMILY TIES. The relation of children to their parents, and of brothers and sisters to each other is peculiarly sacred. Other connections we may determine for ourselves; this is appointed by God. It brings great opportunities and great risks. There are no others we can hurt so sorely, or make so glad, as those in our own household.

III. THIS STORY ILLUSTRATES CHRIST’S FORGIVENESS. The great Elder Brother suffers at our hands; yet loves us when we will not love Him, and waits for years till our need shall bring us to His feet. Even then He cannot take us at once to His bosom. The sense of guilt must be awakened, the tears of penitence flow. (P. B. Davis.)

I. THE RIPENESS OF THE TIME.

Joseph made known to his brethren

II. HIS DELICACY OF FEELING.

III. HIS ENTIRE FORGIVENESS.

1. He strives to prevent remorse.

2. He bids them see in their past history the plan of God. (T. H.Leale.)

Joseph reveals himself

I. JOSEPH’S INTERVIEW WITH HIS BRETHREN,

1. Observe the delicacy of Joseph’s feelings in removing all the witnesses of his emotion. Feeling, to be true and deep, must be condensed by discipline.

2. Notice the entireness of Joseph’s forgiveness.

(1) This may be inferred from his desire to prevent remorse (Gen_45:5).

(2) A further proof of the entireness of Joseph’s forgiveness is, that he referred the past to God’s will (Gen_45:8). Upon this we have three remarks to make. First, that it is utterly impossible for us to judge of any event, whether it is a blessing or misfortune, from simply looking at the event itself; because we do not know the whole. Fancy the buying of a slave in a cave in Canaan; and straightway there springs up in your breast a feeling of indignation. Pass on a few years, and we find Joseph happy, honoured, and beloved; two nations at least are saved by him from famine. Secondly, we remark how God educes good from evil, and that man is only an instrument in His hands. A secular historian, treating of mighty events, always infers that there has been some plan steadily pursued; he would have traced step by step how it all came about, and referred it all to Joseph. But from the inspired history we find that Joseph knew not one step before him. Thirdly, we remark that there is a danger in the too easy acquiescence in the fact that good comes from evil; for we begin to say, Evil then is God’s agent, to do evil must be right; and so we are landed in confusion. Before this had taken place, had Joseph’s brethren said, “Out of this, good will come, let us sell our brother,” they would have been acting against their conscience; but after the event it was but faith to refer it to God’s intention. Had they done this before, it would have been presumption. But to feel that good has come through you, but not by your will, is humiliating. You feel that the evil is all yours, and the good is God’s.

II. THE SUMMONS OF JACOB BY PHARAOH.

1. Remark, Pharaoh rejoiced with Joseph (Gen_45:16). Love begets love. Joseph had been faithful, and Pharaoh honours and esteems him.

2. The advice given by Joseph to his brethren (Gen_45:24). We should do well to ponder on Joseph’s advice, for when that wondrous message was given to the world that God had pardoned man, men at once began to quarrel with each other. They began to throw the blame on the Jew alone for having caused His death; they began to quarrel respecting the terms of salvation.

3. Last]y, we remark the incredulity of Jacob, “his heart fainted.” There are two kinds of unbelief, that which disbelieves because it hates the truth, and that which disbelieves because the truth is apparently too glorious to be received. The latter was the unbelief of Jacob; it may be an evidence of weakness, but not necessarily an evidence of badness. (F. W. Robertson, M. A.)

Recognition and reconciliation

I. DISCLOSURE. “I am Joseph.” Were ever the pathos of simplicity, and the simplicity of pathos, more nobly expressed than in these two words? (They are but two in the

Hebrew.) Has the highest dramatic genius ever winged an arrow which goes more surely to the heart than that? The question, which hurries after the disclosure, Seems strange and needless; but it is beautifully self-revealing, as expressive of agitation, and as disclosing a son’s longing, and perhaps, too, as meant to relieve the brothers’ embarrassment, and, as it were, to wrap the keen edge of the disclosure in soft wool.

II. CONSCIENCE-STRICKEN SILENCE. An illustration of the profitlessness of all crime. Sin is, as one of its Hebrew names tells us, missing the mark, whether we think of it as fatally failing to reach the ideal of conduct, or as always, by a Divine nemesis, failing to hit even the shabby end it aims at. “Every rogue is a roundabout fool.” They put Joseph in the pit, and here he is on a throne. They have stained their souls, and embittered their father’s life for twenty-two long years, and the dreams have come true, and all their wickedness has not turned the stream of the Divine purpose any more than the mud dam built by a child diverts the Mississippi. One flash has burned up their whole sinful past, and they stand scorched and silent among the ruins. So it always is. Sooner or later the same certainty of the futility of his sin will overwhelm every sinful man, and dumb self-condemnation will stand in silent acknowledgment of evil desert before the throne of the Brother, who is now the prince and the judge, on whose fiat hangs life or death. To see Christ enthroned should be joy; but it may be turned into terror and silent anticipation of His just condemnation.

III. ENCOURAGEMENT AND COMPLETE FORGIVENESS (Gen_45:4-8). More than natural sweetness and placability must have gone to the making of such a temper of forgiveness. He must have been living near the Fountain of all mercy to have had so full a cup of it to offer. Because he had caught a gleam of the Divine pardon, he becomes a mirror of it; and we may fairly see in this ill-used brother, yearning over the half-sullen sinners, and seeking to open a way for his forgiveness to steal into their hearts, and rejoicing over his very sorrows which have fitted him to save them alive, and satisfy them in the days of famine, an adumbration of our Elder Brother’s forgiving love and saving tenderness.

IV. MESSAGE TO JACOB.

1. It bespeaks a simple nature, unspoiled by prosperity, to delight thus in his father’s delight, and to wish the details of all his splendour to be told him. A statesman who takes most pleasure in his elevation because of the good he can do by it, and because it will please the old people at home, must be a pure and lovable man. The command has another justification in the necessity to assure his father of the wisdom of so great a change. God had sent him into the promised land, and a very plain Divine injunction was needed to warrant his leaving it. Such a one was afterwards given in vision; but the most emphatic account of his son’s honour and power was none the less required to make the old Jacob willing to abandon so much, and go into such strange conditions.

2. We have another instance of the difference between man’s purposes and God’s counsel in this message. Joseph’s only thought is to afford his family temporary shelter during the coming five years of famine. Neither he nor they knew that this was the fulfilment of the covenant with Abraham, and the bringing of them into the land of their oppression for four centuries. No shadow of that future was cast upon their joy, and yet the steady march of God’s plan was effected along the path which they were ignorantly preparing. The road-maker does not know what bands of mourners, or crowds of holiday makers, or troops of armed men, may pass along it.

V. THE KISS OF FULL RECONCILIATION AND FRANK COMMUNION. The history of

Jacob’s household had hitherto been full of sins against family life. Now, at last, they taste the sweetness of fraternal love. Joseph, against whom they had sinned, takes the initiative, flinging himself with tears on the neck of Benjamin, his own mother’s son, nearer to him than all the others, crowding his pent-up love in one long kiss. Then, with less of passionate affection, but more of pardoning love, he kisses his contrite brothers. The offender is ever less ready to show love than the offended. The first step towards reconciliation, whether of man with man or of man with God, comes from the aggrieved. We always hate those whom we have harmed; and if enmity were only ended by the advances of the wrong-doer, it would be perpetual. The injured has the prerogative of praying the injurer to be reconciled. So was it in Pharaoh’s throne-room on that long past day; so is it still in the audience chamber of heaven. “He that might the vantage best have took, found out the remedy.” “We love Him, because He first loved us.” (A. Maclaren, D. D.)

Joseph discovering himself to his brethren

“I am Joseph.”

1. It is an expression of great humility. The governor of Egypt remembered that he was Joseph, a Hebrew—the son of an old pilgrim who now sojourned in Canaan, and the brother of these plain and vulgar strangers who depended on his goodness and solicited his clemency.

2. Here is soft and gentle reproof. He hints at their crime, but without menaces or reproaches. He alludes to it as if he only aimed to palliate it.

3. Here is the language of forgiveness.

(1) Proceeding not merely from a sudden flow of passion, but from settled goodness of heart.

(2) Permanent.

4. Here is a pious reference of his brethren to the wonderful works of Providence. Your Joseph, whom you had doomed to death or perpetual slavery, is employed of God to preserve you and your families from misery and ruin.

5. This is an expression of filial affection; for mark what immediately follows: “Doth my father yet live?” How tender, how affectionate, how dutiful the question.

6. Here is an expression of general benevolence. “I am Joseph, whom ye sold in Egypt God did send me before you, to preserve life.” He considered himself as promoted to power, not for his own sake, but for the public good; and to this end he applied the power which he possessed. (J. Lathrop, D. D.)

The reconciliation

1. The modes in which our Lord makes Himself known to men are various as their lives and characters. But frequently the forerunning choice of a sinner by Christ is discovered in such gradual and ill-understood dealings as Joseph used with those brethren. It is the closing of a net around them. They seem to be doomed men—men who are never at all to get disentangled from their old sin. If any one is in this baffled and heartless condition, fearing even good lest it turn to evil in his hand; afraid to

take the money that lies in the sack’s mouth, because he feels there is a snare in it; if any one is sensible that life has become unmanageable in his hands, and that he is being drawn on by an unseen power which he does not understand, then let him consider in the scene before us how such a condition ends or may end. There is always in Christ a greater love seeking the friendship of a sinner than there is in the sinner seeking for Christ.

2. In finding their brother again, those sons of Jacob found also their own better selves which they had long lost. They had been living in a lie, unable to look the past in the face, and so becoming more and more false. Trying to leave their sin behind them, they always found it rising in the path before them, and again they had to resort to some new mode of laying this uneasy ghost. So, too, do many of us live as if yet we had not found the life eternal, the kind of life that we can always go on with—rather as those who are but making the best of a life which can never be very valuable, nor ever perfect. There seem voices calling us back, assuring us we must yet retrace our steps, that there are passages in our past with which we are not done, that there is an inevitable humiliation and penitence awaiting us. It is through that we can alone get back to the good we once saw and hoped for; there were right desires and resolves in us once, views of a well-spent life which have been forgotten and pressed out of remembrance, but all these rise again in the presence of Christ.

3. A third suggestion is made by this narrative. Joseph commanded from his presence all who might be merely curious spectators of his burst of feeling, and might, themselves unmoved, criticise this new feature of the governor’s character. In all love there is a similar reserve. (M. Dods, D. D.)

Joseph’s disclosure of himself to his brethren

Why was it he so long, and by artifices so strange, delayed the disclosure which an affectionate heart must have been yearning to make? There is a question antecedent to this, which forces itself on the student of the narrative, and to which Scripture can scarcely be said to furnish a reply. How came it that Joseph had made no inquiries after his family; or had not attempted to have had intercourse with his father, during the many years that Jacob had been bewailing his loss?—for more than twenty years had elapsed from his having been sold to the Ishmaelites to his meeting his brethren; yet he does not seem to have sent a single message to Jacob, though there was free communication between Egypt and Canaan. Fourteen of those years he had, indeed, been in trouble, and it may not have been in his power to transmit any account of himself; but, for the last six years, he had been ruler over the land; and you might have expected the first use made of his authority would have been to obtain tidings of his father—to ascertain whether he survived—and, if he did, to minister to his comforts in his declining years. Yet it appears that Joseph did nothing of the kind; he attempted no intercourse with his family, though his circumstances were such that, if attempted, it would have been readily effected. It is evident that Joseph considered himself as finally separated from his father and brethren, for we read, as his reason for calling his first-born Manasseh, “God hath made me forget all my toil, and all my father’s house.” It might be inferred from this expression, that Joseph regarded it as an appointment of God that he should forget his father’s house. At all events, there is ground enough for concluding that it was through Divine direction that he abstained from making himself known; and, though strange would be the silence of Joseph, if you supposed it to have proceeded from his own will, yet there are reasons enough to vindicate it, if maintained

at the bidding of God. We would have you remember that Jacob had to undergo the retribution of his grevious fault, in having deceived Isaac his father, and gained by fraud, the blessing. The retribution commenced when he himself was deceived by Laban, who gave him Leah for Rachel; but it did not reach its full measure till he in turn was imposed on by his own sons, who persuaded him that Joseph was slain. God alone could determine for how long a time it was just that Jacob should be a victim of this cruel opposition; yet, when we understand that his being deceived was in recompense of his having deceived Isaac, we may readily believe that Joseph was not sooner allowed to make himself known, because the punishment of Jacob was not sooner complete. It would not be difficult to suppose other reasons; for, by effecting in so circuitous a manner, and after so long a time, the reunion of Joseph with the house of his father, God afforded occasions for the display of His over-ruling power and providence, which hardly could have occurred on any supposition, and which could not have been wanting but with great loss to the Church in every age. But, admitting that Joseph acted under the direction of God, in remaining so many years without intercourse with his father, and that therefore his silence is no proof of want of good affection, what are we to say of his conduct when his brethren were brought actually before him—of his harsh language—of his binding Simeon—of his putting the cup in Benjamin’s sack? Joseph, it must be remembered, was an injured man, and the persons with whom he is called upon to deal are those from whose hands his injuries had come. Unto a man of less pious feeling, the temptation would have been strong of using his present superiority in avenging the wrongs which had been heaped upon his youth. While, however, Joseph had no thought of avenging himself on his brethren, he must still have borne in mind the evil of their characters; and knowing them, by sad experience, to have been men of deceit and cruelty, he would be naturally suspicious both of the uprightness of their actions, and the veracity of their words. Now, if we keep this in mind, it will serve as a clue to much that is intricate. It was Joseph’s ruling desire to obtain accurate tidings as to the existence and welfare of Jacob and Benjamin; many years had rolled away since treachery and violence had torn him from his father—he had been as one dead unto his kindred, and his kindred as the deadunto him; therefore when his brethren who hated him, and cast him out, suddenly stood before him, his first impulse must have been to ascertain whether his father and the brother of his affections were yet among the living. And why, then, you may say, did he not follow the impulse—make himself known, and propose the question? Ah! he knew his brethren to be cruel and deceitful; they might have hated and practised against Benjamin, as they had done in regard to himself: and it was clear that, if Benjamin also had been their victim, they, when they found themselves in the power of Joseph, would have invented some false account as a shield from the anger which the truth must have provoked. Hence the method of direct questioning was not open to Joseph; he therefore tried an indirect method; brings an accusation against his brethren—the accusation of being spies—which he knew could only be refuted by some appeal to their domesticor national circumstances. Thus he throws them off their guard, and by making it their interest to tell the truth, he diminishes in a measure the likelihood of falsehood. Thus far, we ask you, was not the conduct of Joseph intelligible and exceptionable? He wanted information which he could not procure by ordinary means, therefore he took extraordinary means; for, if the brethren never returned, he would know too well that Benjamin had perished; but, if they returned, and brought Benjamin with them, his happiness would be complete. Hence, then, the harshness—though, by taking care that his brethren should depart laden with corn, and every man with his money in his sack, did he but, after all, give sufficient proof that the harshness was but assumed, and that kindness, the warmest and truest, was uppermost in his breast. But what shall we say of Joseph’s conduct, when his brethren returned and

brought Benjamin with them? It is somewhat more difficult to explain. Strange, that in place of at once falling upon Benjamin’s neck, Joseph should have used deceit to make him seem a robber! Though the long delay of his brethren in Canaan might have strengthened the suspicions of Joseph, yet his suspicions must all have disappeared when Benjamin stood actually before him; and we hardly see why he need have put upon himself the painful restraint so pathetically described. “He made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there.” And yet still he did not make himself known to his brethren, but allowed them to depart, providing, by concealment of the cup, for the after interruption of their journey. We may suppose that through this strange artifice, Joseph sought to ascertain the disposition of the ten brothers towards Benjamin; there was no doubt but that he was planning the bringing of the whole family to settle in Egypt, and it was needful, before carrying out this plan, that he should know whether the whole family were well agreed, or whether they were still divided by factions and jealousies: thus, by putting Benjamin apparently in peril, convicting him of theft, and then declaring his intention of punishing by enslaving him, he was morally sure of discovering the real feelings of the rest. For if they had hated Benjamin as they had hated him, they would treat his fate with indifference; whereas, if he were in any measure dear to them, the fact would become evident by the manifested emotions. The artifice succeeded—the agony which the ten brothers displayed, when they heard that Benjamin must be kept as a bondsman, put out of question that the son of Jacob’s old age was beloved by the children of Leah, and removed the natural apprehension that the feuds of early years remained to mar the plan with which Joseph was occupied. And further, may it not be possible that Joseph wished to assure himself that the children of Rachel were as dear to Jacob now as they had been in their youth. He might have thought that Jacob’s affections had possibly been alienated from Benjamin and himself; this he would be naturally desirous to ascertain, before he discovered himself in the ruler of Egypt. If the ten were quite ready to leave Benjamin behind, it would be too evident that they were under no fear of the consequences of meeting their father unattended by their brother, and Joseph would have reason to conclude that Jacob’s love had been estranged from the children of Rachel. On the contrary, if the ten showed by their conduct that to return without Benjamin would indeed be to “bring down Jacob’s gray hairs with sorrow to the grave,” there would be no place for any suspicion: nothing would remain but for Joseph to throw aside his irksome disguise, and hasten to be enfolded in the arms of his parent. (H. Melvill, B. D.)

I am Joseph

“I am Joseph!” Joseph, and yet more than Joseph. We are not the same twenty years afterwards that we are to-day. The old name—yet may be a new nature. The old identity; yet there may be enlarged capacity, refined sensibilities, diviner tastes, holier tendencies. I am Joseph 1 It is as if the great far-spreading umbrageous oak said, “I am the acorn!” or the great tree said, “I am the little mustard-seed!” Literally it was Joseph; yet in a higher sense it was not Joseph, but Joseph increased, educated, drilled, magnified, put in his right position. You have no right to treat the man of twenty years ago as if twenty years had not elapsed. I don’t know men whom I knew twenty years ago! I know their names; but they may be—if I have not seen them during the time, and if they have been reading, thinking, praying, growing-entirely different men. You must not judge them externally, hut according to their intellectual, moral, and spiritual qualities. To treat a man whom you knew twenty years ago as if he were the same man is equal to handing

him, in the strength and power of his years, the toys with which he amused his infancy. Let us destroy our identity, in so far as that identity is associated with incompleteness of strength, shallowness of nature, poverty of information, deficiency of wisdom; so that men may talk to us and not know us, and our most familiar acquaintance of twenty years ago may require to be introduced to us to-day as if he had never heard our name. But the point on which I wish to fasten your attention most particularly is this: That there are in human life days of revelation, when people get to know the meaning of what they have been looking at notwithstanding the appearances which were before their eyes. We shall see men as we never saw them before. The child will see his old despised mother some day as he never saw her. And you, young man, who have attained the patriarchal age of nineteen, and who smile at your old father when he quotes some old maxim and wants to read a chapter out of what he calls the Holy Bible, will one day see him as you never saw him. The angel of God that is in him will shine out upon you, and you will see whose counsel you have despised and whose tenderness you have contemned. We only see one another now and then. Sometimes the revelation is quick as a glance, impossible to detain as a flash of lightning. Sometimes the revelation comes in a tone of unusual pathos, and when we hear that tone for the first time we say, “We never knew the man before. Till we heard him express himself in the manner we thought him rough and coarse, wanting in self-control, and delicacy, and pathos; but that one tone I Why, no man could have uttered it but one who has often been closeted with God, and who has drank deeply into Christ’s own cup of sorrow.” (J. Parker, D. D.)

Joseph weeps

It was his third weeping, the great weeping, although one other had more pain in it. It was the flood of love pent up and pressed back for so many years by man’s sin and God’s righteousness, now loosed by righteousness and greater love. It was noble, God-like weeping, which we need not fear to interpret by the tears of the Lord Jesus. It not only reminds us of the weeping of Jesus at the grave of Lazarus on the brow of Olivet; it helps us to understand these stranger tears. The spring-head of both was the same, the love of God—though here it appeared as but a little stream, there as the river of life. The immediate moving cause was the same, sympathy with the sorrowful, compassion for the erring—though here the objects of compassionate love were but some twelve persons, seventy at most, there a multitude whom no man can number. Even when He was about to reveal the fulness of His love at the grave of Lazarus, Jesus groaned in spirit and was troubled, because He felt how hard it was to bring men to believe and accept that love: Joseph’s soul now travailed with anguish keener than that of Dothan, in the effort to persuade his trembling brothers that he did indeed love them, and wished nothing but their love in return. (A. M. Symington, D. D.)

The value of circumlocution

There is an old English proverb that tells us that “the longest way round” is, or may be, “the shortest way home.” Sometimes there may be no other route at all but a roundabout or zigzag one. It would be impossible for the great lumbering Swiss diligence to climb the Simplon Pass and get over into Italy, were it not for that wonderful zigzag road that so patiently winds right and left, seeming to gain but a few feet in an hour, but at last emerging at the top of the Pass. Military engineers, too, know the value of zigzag. Except on this principle how could the besiegers of a fortress get their trenches up towards the

walls? But a moral or spiritual path—that, surely, must never be tortuous: are we not to “make straight paths for our feet, and look right on?” And yet there is at least one branch of Christian duty in which a patient zigzag course is often the most effectual; and that is in laying siege to another’s soul. Nathan’s parable is a familiar instance: what success could he have expected if he had attacked David with a direct charge? Our Lord’s treatment of the lawyer in the tenth chapter of St. Luke—not answering directly his question as to who his neighbour was, but telling him a story first and making him apply it—is a case of yet higher authority; and so is His dealing with the Syro-Phoenician woman. And does not God deal so with us now? And what was the object of these strange dealings—of this zigzag course? It was twofold:

1. to test their character, to see whether they repented of their past life, whether they were now good sons to Jacob, and good brothers to Benjamin;

2. If their disposition was not changed, to change it. (E. Stock)

A son’s affection

While Octavius was at Samos after the battle of Actium, which made him master of the universe, he held a council to examine the prisoners who had been engaged in Antony’s party. Among the rest there was brought before him an old man, Metellus, oppressed with years and infirmities, disfigured with a long beard, a neglected head of hair, and tattered clothes. The son of this Metellus was one of the judges; but it was with great difficulty he knew his father in the deplorable condition in which he saw him. At last, however, having recollected his features, instead of being ashamed to own him, he ran to embrace him, and begged Caesar that they might be put to death together.

2 And he wept so loudly that the Egyptians heard

him, and Pharaoh’s household heard about it.

CLARKE, "The Egyptians and the house of Pharaoh heard - It seems strange that Joseph should have wept so loud that his cries should be heard at some considerable distance, as we may suppose his dwelling was not very nigh to the palace! “But this,” says Sir John Chardin, “is exactly the genius of the people of Asia - their sentiments of joy or grief are properly transports, and their transports are ungoverned, excessive, and truly outrageous. When any one returns from a long journey, or dies, his family burst into cries that may be heard twenty doors off; and this is renewed at

different times, and continues many days, according to the vigor of the passion. Sometimes they cease all at once, and then begin as suddenly with a greater shrillness and loudness than one could easily imagine.” This circumstance Sir John brings to illustrate the verse in question. See Harmer, vol. iii. p. 17. But the house of Pharaoh may certainly signify Pharaoh’s servants, or any of the members of his household, such as those whom Joseph had desired to withdraw, and who might still be within hearing of his voice. After all, the words may only mean that the report was brought to Pharaoh’s house. See Gen_45:16.

GILL, "And he wept aloud,....; Or "gave forth his voice in weeping" (r); as he wept he cried aloud; for having put such a violent restraint on himself, as the flood of tears was the greater, so his voice was the stronger and louder for it:

and the Egyptians and the house of Pharaoh heard; the Egyptians, that were in the room or rooms adjoining to that where Joseph was, heard his cry, and perhaps a great deal of what was said; which they soon reported to others, and it quickly reached Pharaoh's court, which might not be at any great distance.

JAMISO�, "he wept aloud — No doubt, from the fulness of highly excited feelings; but to indulge in vehement and long-continued transports of sobbing is the usual way in which the Orientals express their grief.

K&D, "Gen_45:2-3

As soon as all the rest were gone, he broke out into such loud weeping, that the Egyptians outside could hear it; and the house of Pharaoh, i.e., the royal family, was told of it (cf. Gen_45:2 and Gen_45:16). He then said to his brethren: “I am Joseph. Is my father still alive?” That his father was still living, he had not only been informed before (Gen_43:27), but had just been told again; but his filial heart impels him to make sure of it once more. “But his brethren could not answer him, for they were terrified before him:” they were so smitten in their consciences, that from astonishment and terror they could not utter a word.

BE�SO�, "Genesis 45:2. He wept aloud — His tears and his voice, which had

hitherto been repressed by main force, now burst forth with the greater violence,

and he threw off that austerity with which he had hitherto carried himself, for he

could bear it no longer. This represents the divine compassion toward returning

penitents, illustrated by that of the father of the prodigal, Luke 15:20; Hosea 11:8-9.

PETT, "Genesis 45:2

‘And he wept aloud, and the Egyptians heard, and the house of Pharaoh heard. And

Joseph said to his brothers, “I am Joseph. Does my father yet live?” And his

brothers could not answer him for they were troubled at his presence.’

Joseph is so moved that he breaks down in loud weeping (literally ‘he gave forth his

voice in weeping’), so loud indeed that his attendants waiting outside, and possibly

on the ready for any violence inside, hear it. And ever conscious of their duty and

obedient to their training a message is sent to Pharaoh to tell him of these strange

events (compare Genesis 45:16).

To Joseph his revelation is something he has been waiting for. He expects his

brothers to be overjoyed. But they are not. They are ‘troubled at his presence’. And

no wonder. They look on this great man, now broken down in weeping, and it is

difficult to believe what is happening. Can he really be their brother? And their

minds go back into the past. How can they face this man if he really is their own

brother, whom they so callously sold into slavery? How can they look him in the

face? What does he intend to do with them now the truth is out? Strange things

have happened to them, and they have faced many ups and downs, but they could

be as nothing compared with what will happen to them now. It is not surprising that

they are troubled and unable to speak.

3 Joseph said to his brothers, “I am Joseph! Is my

father still living?” But his brothers were not able

to answer him, because they were terrified at his

presence.

CLARKE, "I am Joseph - Mr. Pope supposed that the discovery of Ulysses to his son Telemachus bears some resemblance to Joseph’s discovery of himself to his brethren. The passage may be seen in Homer, Odyss. l. xvi., ver. 186-218.

A few lines from Cowper’s translation will show much of the spirit of the original, and also a considerable analogy between the two scenes: -

“I am thy father, for whose sake thou lead’stA life of wo by violence oppress’d.So saying, he kiss’d his son; while from his cheeksTears trickled, tears till then perforce restrain’d.Then threw TelemachusHis arms around his father’s neck, and wept.Pangs of soft sorrow, not to be suppress’d,Seized both. So they, their cheeks with big round drops of woBedewing, stood.”

GILL, "And Joseph said unto his brethren, I am Joseph,.... As soon as he could compose himself a little, and utter his words, the first thing he said was, that he was Joseph; that was his right name, his Hebrew name; though he was called by the Egyptians Zaphnathpaaneah, and by which name Joseph's brethren only knew him, if they knew his name at all; and it must be very startling to them to bear this sound, and to be told by himself that that was his name; and which was not all he meant and they understood, but that he was Joseph their brother as afterwards expressed:

doth my father yet live? this he knew before, for they had told him he was alive; wherefore he puts this question not through ignorance, or as doubting but to express his affliction for his father, and his joy that he was alive:

and his brethren could not answer him; they were so surprised and astonished; they were like men thunderstruck, they were not able to utter a word for awhile:

for they were troubled at his presence; the sin of selling him came fresh into their minds, the guilt of it pressed their consciences, and the circumstances that Joseph was in filled them with fear that he would avenge himself on them.

JAMISO�, "I am Joseph — or, “terrified at his presence.” The emotions that now rose in his breast as well as that of his brethren - and chased each other in rapid succession - were many and violent. He was agitated by sympathy and joy; they were astonished, confounded, terrified; and betrayed their terror, by shrinking as far as they could from his presence. So “troubled” were they, that he had to repeat his announcement of himself; and what kind, affectionate terms he did use. He spoke of their having sold him - not to wound their feelings, but to convince them of his identity; and then, to reassure their minds, he traced the agency of an overruling Providence, in his exile and present honor [Gen_35:5-7]. Not that he wished them to roll the responsibility of their crime on God; no, his only object was to encourage their

confidence and induce them to trust in the plans he had formed for the future comfort of their father and themselves.

CALVI�, "3.I am Joseph. Although he had given them the clearest token of his

mildness and his love, yet, when he told them his name, they were terrified, as if he

had thundered against them: for while they revolve in their minds what they have

deserved, the power of Joseph seems so formidable to them, that they anticipate

nothing for themselves but death. When, however, he sees them overcome with fear,

he utters no reproach, but only labors to calm their perturbation. �ay, he continues

gently to soothe them, until he has rendered them composed and cheerful. By this

example we are taught to take heed lest sadness should overwhelm those who are

truly and seriously humbled under a sense of shame. So long as the offender is deaf

to reproofs, or securely flatters himself, or wickedly and obstinately repels

admonitions, or excuses himself by hypocrisy, greater severity is to be used towards

him. But rigor should have its bounds, and as soon as the offender lies prostrate,

and trembles under the sense of his sin, let that moderation immediately follow

which may raise him who is cast down, by the hope of pardon. Therefore, in order

that our severity may be rightly and duly attempered, we must cultivate this inward

affection of Joseph, which will show itself at the proper time.

BE�SO�, "Genesis 45:3. I am Joseph — Doubtless he had all along been addressed

and spoken of by his Egyptian name, Zaphnath-paaneah, or by his titles of office: so

that, although in the narrative he is named Joseph, it is probable his brethren had

never heard him called by that name by any person in Egypt. Doth my father yet

live? — A most natural inquiry this, after he had informed them who he was, and

evidently suggested by his love to his father, respecting whose welfare he was

anxious to have full information; and it comes in here with great beauty, and by a

most easy transition. But who can describe what his brethren now felt? The

historian does not attempt to describe it: he only informs us, They could not answer

him: for they were troubled at his presence — From a sudden and deep sense of

their guilt, and their just fear of some dreadful punishment. Therefore, to encourage

them and alleviate their sorrow, he calls them kindly and familiarly to him: Come

near to me, I pray you — Thus, when Christ manifests himself to his people, he

encourages them to draw near to him with a true heart — Perhaps being about to

speak of their selling of him, he would not speak aloud, lest the Egyptians should

overhear, and it should make the Hebrews to be yet more an abomination to them;

therefore he would have them come near, that he might whisper with them, which,

now the tide of his passion was a little over, he was able to do, whereas, at first, he

could not but cry out.

COKE, "Genesis 45:3. Doth my father yet live— There is great beauty in this

interrogation: it is highly expressive of anxious affection; and the transition is finely

wrought: I am Joseph; doth my father yet live? Is the pleasing intelligence still

which you have before given me? Mr. Pope, in a note on Homer's Odyssey, b. xvi. v.

490. observes. observes, "That the discovery of Ulysses to Telemachus, has some

resemblance with that of Joseph's discovery of himself to his brethren; and it may

not be disagreeable," says he, "to see how two such authors describe the same

passion. I am JOSEPH, I am your brother JOSEPH."

"I am ULYSSES I, my son! am he! And wept aloud; and he fell on his brother's

neck, and wept. He wept abundant, and he wept aloud."

"But it must be owned, that Homer falls infinitely short of Moses. He must be a very

wicked man, who can read the history of Joseph without the keenest touches of

compassion, and transport. There is a majestic simplicity in the whole relation, and

such an affecting portrait of human nature, that it overwhelms us with vicissitudes

of joy and sorrow. This is a pregnant instance, how much the best of heathen writers

is inferior to the Divine historian upon a parallel subject, where the two authors

endeavour to move the softer passions." But, above all, the one account is true, and

the other feigned.

TRAPP, "Verse 3

Genesis 45:3 And Joseph said unto his brethren, I [am] Joseph; doth my father yet

live? And his brethren could not answer him; for they were troubled at his presence.

Ver. 3. I am Joseph.] What a word was that! At the hearing thereof, what a strange

conflict of contrary passions fell out in the hearts of the patriarchs! Wonder, doubt,

reverence, fear, hope, guiltiness, joy, grief, struck them at once. Shall it not be so

with the Jews at their glorious conversion, when they shall hear, "I am Jesus of

�azareth, whom ye have persecuted and pierced?" [Zechariah 12:10 Revelation 1:7]

{See Trapp on "Genesis 38:27"}

4 Then Joseph said to his brothers, “Come close to

me.” When they had done so, he said, “I am your

brother Joseph, the one you sold into Egypt!

GILL, "And Joseph said unto his brethren, come near to me, I pray you,.... Very probably Joseph sat in a chair of state while they were under examination, and through reverence of him they kept at a proper distance; or being frightened at what he had said, he might observe them drawing back, as Jarchi remarks, and so encourages them in a kind and tender manner to return and come nearer to him, and the rather, that they might more privately converse together without being overheard; as also that they might, by approaching him discern and call to mind some of his features still remaining, by which they might be assured he was Joseph indeed:

and they came near, and he said, I am Joseph your brother; not only his name was Joseph, but he was that Joseph that was their brother; he claims and owns the relation between them, which must be very affecting to them, who had used him so unkindly:

whom ye sold into Egypt: which is added, not so much to put them in mind of and upbraid them with their sin, but to assure them that he was really their brother Joseph; which he could not have related had he not been he, as well as to lead on to what he had further to say to them for their comfort.

HE�RY, "He very abruptly (as one uneasy till it was out) tells them who he was: I am Joseph. They knew him only by his Egyptian name, Zaphnath-paaneah, his Hebrew name being lost and forgotten in Egypt; but now he teaches them to call him by that: I am Joseph; nay, that they might not suspect it was another of the same name, he explains himself (Gen_45:4): I am Joseph, your brother. This would both humble them yet more for their sin in selling him, and would encourage them to hope for kind treatment. Thus when Christ would convince Paul he said, I am Jesus; and when he would comfort his disciples he said, It is I, be not afraid. This word, at first, startled Joseph's brethren; they started back through fear, or at least stood still astonished; but Joseph called kindly and familiarly to them: Come near, I pray you. Thus when Christ manifests himself to his people he encourages them to draw near to him with a true

heart. Perhaps, being about to speak of their selling him, he would not speak aloud, lest the Egyptians should overhear, and it should make the Hebrews to be yet more an abomination to them; therefore he would have them come near, that he might whisper with them, which, now that the tide of his passion was a little over, he was able to do, whereas at first he could not but cry out.

K&D, "Gen_45:4-7

Joseph then bade his brethren approach nearer, and said: “I am Joseph, your brother,

whom he sold into Egypt. But now be not grieved nor angry with yourselves (ֵעיֵניֶכם$ְ

as in Gen_31:35) that ye sold me hither; for God hath sent me before you to *ל־ַחר

preserve life.” Sic enim Joseph interpretatur venditionem. Vos quidem me vendidistis, sed Deus emit, asseruit et vindicavit me sibi pastorem, principem et salvatorem populorum eodem consilio, quo videbar amissus et perditus (Luther). “For,” he continues in explanation, “now there are two years of famine in the land, and there are five years more, in which there will be no ploughing and reaping. And God hath sent me before you to establish you a remnant (cf. 2Sa_14:7) upon the earth (i.e., to secure to you the preservation of the tribe and of posterity during this famine), and to preserve your lives to a great deliverance,” i.e., to a great nation delivered from destruction, cf.

Gen_50:20. ֵליָטה-ְ that which has escaped, the band of men or multitude escaped from

death and destruction (2Ki_19:30-31). Joseph announced prophetically here, that God had brought him into Egypt to preserve through him the family which He had chosen for His own nation, and to deliver them out of the danger of starvation which threatened them now, as a very great nation.

SBC, "It was by a strange and seemingly circuitous route that these brethren of Joseph were brought near to him. Between Joseph and his brethren there was an immeasurable distance—all the difference between a nature given over to God and one abandoned to the force of evil passion. We may see in this narrative a type of the ways and means God still employs for bringing the wandering brothers of Joseph’s great Antitype near to Him.

I. In order that the brothers may be really drawn near to Joseph, they have first to be separated from him by their own sin.

II. The next step towards bringing them near is their own want.

III. When they get into Joseph’s presence they are suddenly subjected to the most unlooked-for and crushing trials.

IV. They are smitten to the heart with the recollection of bygone sins; these are brought to their remembrance as sins against their brother.

V. They were alone with Joseph when he made himself known to them.

W. Hay Aitken, Mission Sermons, 1st series, p. 290.

This was the address of Joseph to his brethren—to the brethren who had despised and hated him. There is no anger in the address; it is the expression of love. Joseph seeks not to punish, but to forgive and console them.

I. Christ, the true Joseph, is ever making the same appeal to the hungry and the sinner. There was famine in the land, and the brethren of Joseph were in want of food. Joseph alone has the key of the storehouses that overflow with food. He will not send the empty away, but will fill the hungry with good things. It is so with Christ. If we acknowledge our hunger and turn to Him, He will feed us with the bread of heaven.

II. To the sinner. The appeal of our Lord to those who have sinned against Him is, "Come near to me, I pray you." The appeal is to man’s free-will. Christ is ready, but man must make a step towards Him.

III. I pray you. How earnest is the entreaty! I—who am God, your Creator; I, whom you have forgotten, wronged, pierced with your sins, and crucified again—"I pray you!"

S. Baring-Gould, Village Preaching for a Year, vol. ii., p. 78.

CALVI�, "4.Come near to me, I pray you. This is more efficacious than any mere

words, that he kindly invites them to his embrace. Yet he also tries to remove their

care and fear by the most courteous language he can use. He so attempers his

speech, indeed, that he mildly accuses, and again consoles them; nevertheless, the

consolation greatly predominates, because he sees that they are on the point of

desperation, unless he affords them timely relief. Moreover, in relating that he had

been sold, he does not renew the memory of their guilt, with the intention of

expostulating with them; but only because it is always profitable that the sense of sin

should remain, provided that immoderate terror does not absorb the unhappy man,

after he has acknowledged his fault. And whereas the brethren of Joseph were more

than sufficiently terrified, he insists the more fully on the second part of his

purpose; namely, that he may heal the wound. This is the reason why he repeats,

that God had sent him for their preservation; that by the counsel of God himself he

had been sent beforehand into Egypt to preserve them alive; and that, in short, he

had not been sent into Egypt by them, but had been led thither by the hand of God.

(176)

ELLICOTT, "(4) I am Joseph your brother.—There is much force in the assurance

that he was still their brother. For they stood speechless in terrified surprise at

finding that the hated dreamer, upon the anguish of whose soul they had looked

unmoved, was now the ruler of a mighty empire. But with magnanimous gentleness

he bids them neither to grieve nor be angry with themselves; for behind their acts

there had been a watchful Providence guiding all things for good.

COFFMA�, "Verses 4-8

"And Joseph said unto his brethren, Come near to me, I pray you. And they came

near. And he said, I am Joseph your brother, whom ye sold into Egypt. And now be

not grieved, nor angry with yourselves, that ye sold me hither: for God did send me

before you to preserve life. For these two years hath the famine been in the land:

and there are yet five years, in which there shall be neither plowing nor harvest.

And God sent me before you to preserve you a remnant in the earth, and to save you

alive by a great deliverance. So now it was not you that sent me hither, but God: and

he hath made me a father to Pharaoh, and lord of all his house, and ruler over all

the land of Egypt."

As Skinner noted: "The profoundly religious conviction which recognizes the hand

of God, not merely in miraculous interventions, but in the working out of divine

ends through human agency and what we call secondary causes, is characteristic of

the Joseph narrative."[9]

Yes indeed! And the conviction characterizes, not merely the Joseph narrative, but

the entire Bible, especially the Book of Genesis. This we have already mentioned,

attributing it to the inspiration of the genuine author, Moses. Only a man of the

stature and understanding of Moses could have put together this unspeakably

eloquent and convincing narrative.

"There are yet five years ..." This news that the famine was to last five more years

had not been available to the brothers until Joseph mentioned it.

"To save you alive by a great deliverance ..." The word for deliverance here carries

the meaning that "something supernatural"[10] would occur in their deliverance.

"Hath made me a father to Pharaoh ..." This was a long honored title designating

the principal minister of the kingdom. Speiser tells us that, "This title was applied to

Viziers as far back as the third millennium B.C.!"[11]

GUZIK, " (4-8) Josephs testimony.

And Joseph said to his brothers, Please come near to me. So they came near. Then

he said: I am Joseph your brother, whom you sold into Egypt. But now, do not

therefore be grieved or angry with yourselves because you sold me here; for God

sent me before you to preserve life. For these two years the famine has been in the

land, and there are still five years in which there will be neither plowing nor

harvesting. And God sent me before you to preserve a posterity for you in the earth,

and to save your lives by a great deliverance. So now it was not you who sent me

here, but God; and He has made me a father to Pharaoh, and lord of all his house,

and a ruler throughout all the land of Egypt.

a. God sent me before you to preserve life: Joseph did not diminish what the

brothers did (whom you sold into Egypt). Yet he saw that Gods purpose in it all was

greater than the evil of the brothers.

i. When we are sinned against, we are tempted to fail in one or both of these areas.

We are tempted to pretend that the offending party you never did it, or we are

tempted to fail to see the over-arching hand of God in every circumstance.

ii. It is fair to ask, Why was Joseph in Egypt? Was it because of the sin of his

brothers or because of the good plan of God? The answer is that both aspects are

true.

b. God sent me before you to preserve a posterity for you in the earth, and to save

your lives by a great deliverance: All Josephs sorrows were for a purpose. God used

them to preserve his family and provide the conditions for it to become a nation.

Joseph was a victim of men, but God turned it around for His glory. �one of it was

for a loss.

i. If this family did not go into Egypt, then they would assimilate among the pagan

tribes of Canaan and cease to become a distinctive people. God had to put them in a

place where they could grow, yet remain a distinctive nation.

ii. Years ago, Rabbi Harold Kushner wrote a remarkably wide-selling book titled

When Bad Things Happen to Good People. It sold more than a half a million copies

before going to paperback and was on the �ew York Times best-seller list for a

whole year. The whole point of his book was to say God is all loving but not all

powerful; that God is good, but not sovereign. So, when bad things happen to good

people, it is because events are out of Gods control. Kushner advised his readers to

learn to love [God] and forgive him despite his limitations. What ever Kushner

described, it was not the God of the Bible, the God displayed in Josephs life.

c. So now it was not you who sent me here, but God: Joseph realized God ruled his

life, not good men, not evil men, not circumstances, or fate. God was in control, and

because God was in control all things worked together for good.

TRAPP, "Verse 4

Genesis 45:4 And Joseph said unto his brethren, Come near to me, I pray you. And

they came near. And he said, I [am] Joseph your brother, whom ye sold into Egypt.

Ver. 4. I am Joseph your brother.] Therefore you are to expect no hard sentence

from a brother’s mouth. Christ "is not ashamed," nor will be at the last day, "to call

us brethren," He that was willingly judged for me, said that good woman, (a) will

surely give no hard sentence against me. We may say boldly to him, as Ruth did to

Boaz, "Spread thy skirt over me, for thou art a near kinsman" [Ruth 3:9]

BI, "Joseph said unto his brethren, Come near to me, I pray you

Separation ending in union

It was by a strange and seemingly circuitous route that these brethren of Joseph were brought near to him.Between Joseph and his brethren there was an immeasurable distance—all the difference between a nature given over to God and one abandoned to the force of evil passion. We may see in this narrative a type of the ways and means God still employs for bringing the wandering brothers of Joseph’s great Antitype near to Him.

I. In order that the brothers may be really drawn near to Joseph, they have first to be separated from him by their own sin.

II. The next step towards bringing them near is their own want.

III. When they get into Joseph’s presence they are suddenly subjected to the most unlooked-for and crushing trials.

IV. They are smitten to the heart with the recollection of bygone sins; these are brought to their remembrance as sins against their brother.

V. They were alone with Joseph when he made himself known to them. (W. HayAitken, M. A.)

Joseph’s treatment of his brethren

I. THERE IS AN ILLUSTRATION HERE OFFERED ON THE RETRIBUTIVE POWER OF AN AWAKENED CONSCIENCE.

II. NOTICE, ALSO, THE ILLUSTRATION OFFERED OF THE SEEKING LOVE OF GOD. It is Joseph who makes all the advances here. “I pray you”: it is the monarch who invites, the judge who pleads. “Without all contradiction the less is blessed of the better.” It was always so. Adam had hardly eaten of the forbidden fruit before the voice of the Lord was heard in the garden asking for him. Our Maker takes no pleasure in the death of the wicked, but would rather that the wicked should turn unto Him and live.

III. HERE, TOO, IS AN ILLUSTRATION OF THE EXACT DESIGN OF THE GOSPEL. Men need many things: as those brethren needed food then, for themselves, their families, and their beasts. But Joseph knew that temporary relief would amount to little. What they most wanted for all the long future was simply himself in reconciliation. “Come near to me” is exactly what Jesus Christ has always been saying to such as labour and are heavy laden.

IV. So COMPLETE IS OUR ILLUSTRATION IN THIS STORY, THAT IT LIKEWISE EXHIBITS THE NEED OF LAW-WORK IN REDEMPTION. Much as he yearned over them, he would not even for an instant relieve them of the salutary consciousness of so grievous a sin. Hence his earliest words were: “I am Joseph, your brother, whom ye sold into Egypt.” No doubt he meant to bring these men into greatest perplexity, and fill them with consternation. The first revelation of the Gospel is very much like a reiteration of the law. In some respects the rays from Calvary resemble those from Sinai; just as in some respects sunshine resembles lightning; but sunshine never strikes, and lightning often clears out a poison of impurity and so makes sunshine more welcome.

V. MARK THE EXCELLENT ILLUSTRATION WE HAVE HERE OF THE REVELATION OF DIVINE GRACE. When those brothers in that awful interview stood suppliant and frightened at the feet of the ruler, there was pictured something very like the literal fulfilment of a dream they must have remembered, when Joseph told them of the eleven wheat-sheaves he had seen bowing before the one upright. “I am your brother”: this one disclosure covered the whole ground. Sold—but a brother; a monarch—but a brother; a judge—but a brother! “I am Joseph”: here he probably began to talk in their own language; they heard the familiar accents of their home-speech. Benjamin recognizes his own mother’s son.

VI. THERE IS AN ILLUSTRATION IN THIS STORY OF THE COMPLETENESS OF PARDON, AND RELIEF FROM PAIN. Watch how solicitous Joseph is lest his brothers

should be “grieved or angry with themselves “ any longer over that old, acknowledged, but not forgotten sin. When our Saviour perceives that true repentance is already in the heart of a sinner; when He knows that he understands his whole responsibility for his sins; then He is prepared to administer for his comfort some of the sweet assurances he has of God’s wisdom in causing even man’s wrath to praise Him. Christ seems to say then: “I am the Lord of glory, whom ye with wicked hands have crucified and slain; but God has over-ruled even this crime to His own glory and your redemption; be not grieved with yourself therefore, over-much, for Divine foreknowledge sent Me before you to preserve life.”

VII. SEE HERE WHAT AN ILLUSTRATION WE HAVE OF THE SINFULNESS AND FOLLY OF REJECTING THE GOSPEL. Of course, there is nothing in the story which suggests the thought; but there is room for imagination just to make the conjecture: how would it seem? Suppose Simeon, just out of prison, had turned his back upon Joseph’s offer! Suppose Benjamin, just delivered from accusation, had refused to have Joseph’s arms around his neck! Suppose Judah, his eyes still moist with pleading, had rejected Joseph’s kiss! And some have resisted the loving pleading and gracious tenderness of the Son of God who gave His life a ransom for us. (Charles S. Robinson, D. D.)

Joseph and his brethren

I. We think that the condition and posture of Judah and his brethren at the feet of the throne of Joseph, trembling in alarm, well describe THE CONDITION AND POSITION OF EVERY TRULY AWAKENED SINNER.

1. By different methods Joseph had at last awakened the consciences of his ten brethren. The point which seemed to have been brought out most prominently before their consciences was this: “We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.” And though, in the speech which Judah made, it was not necessary to accuse themselves of crime, yet in the confession, “God hath found out the iniquity of thy servants,” Joseph could see evidently enough that the recollection of the pit and of the sale to the Ishmaelites was vividly before their mind’s eye. Now, when the Lord the Holy Ghost arouses sinners’ consciences, this is the great sin which he brings to mind: “Of sin because they believed not on Me.” Once the careless soul thought it had very little to answer for: “I have not done much amiss,” said he; “a speedy reformation may wipe out all that has been awry, and my faults will soon be forgotten and forgiven”; but now, on a sudden, the conscience perceives that the soul is guilty of despising, rejecting, and slaughtering Christ.

2. A second thought, however, which tended to make Joseph’s brethren feel in a wretched plight was this: that they now discovered that they were in Joseph’s hands. There stood Joseph, second to none but Pharaoh in all the empire of Egypt. Legions of warriors were at his beck and command; if he should say, “take these men, bind them hand and foot, or cut them in pieces,” none could interpose; he was to them as a lion, and they were as his prey, which he could rend to pieces at his will. Now to the awakened sinner, this also is a part of his misery: that he is entirely in the hands of that very Christ whom he once despised; for that Christ who died has now become the judge of the quick and dead, He has power over all flesh, that He may give eternal life to as many as His Father has given Him. The Father judgeth no man, He has committed all judgment to the Son. Dost thou see this, sinner, He whom thou

despised is thy Master?

3. Under a sense of all these things—note what the ten brethren did. They began to plead. Ah! nothing makes a man pray like a sense of sin.

II. We turn, however, now to remark, that THE SINGULARLY ROUGH BEHAVIOUR OF JOSEPH IS A NOTABLE REPRESENTATION OF THE WAY IN WHICH CHRIST DEALS WITH SOULS UNDER CONVICTION OF SIN. Joseph always was their brother, always loved them, had a heart full of compassion to them even when he called them spies. Kind words were often hastening to his lips, yet for their good he showed himself to be as a stranger and even as an enemy, so that he might bring them very low and prostrate before the throne. Jesus Christ often does this with truly awakened souls whom He means to save. Perhaps to some of you who are to-day conscious of guilt but not of mercy, Christ seems as a stern and angry Judge; you think of Him as one who can by no means spare the guilty; your only idea of Him is of one who would say to you, “Get thee behind Me, Satan, thou savourest not the things that be of God.” You went to Him in prayer; but instead of getting an answer He seemed to shut up your prayer in prison and keep it like Simeon bound before your eyes. Yea, instead of telling you that there was mercy, He said to you as with a harsh voice, “It is not meet to take the children’s bread and cast it unto dogs.” He appeared to shut his ear to your petitions and to hear none of your requests, and to say to you, “Except ye renounce a right eye sin and a right arm pleasure, and give up your Benjamin delights, ye shall see My face no more,” and you have come to think, poor soul, that Christ is hard and stern, and whereas He is ever the gentle Mediator receiving sinners and eating with them, whereas His usual voice is “Come unto Me all ye that labour and are heavy laden and I will give you rest,” to you He seemeth no such person, for He has put on a disguise, and ye understand not who and what He is. But you will perceive, brethren, in reading the narrative, that even when Joseph disguised himself there was still much kindness discoverable in his conduct; so to the awakened sinner, even while Jesus appears to deal hardly, there is something sweet and encouraging amid it all. Do you not remember what Joseph did for his brethren? Though he was their judge he was their host too; he invited them to a great feast; he gave to Benjamin five times as much as to any of them; and they feasted even at the king’s table, So has it been with you. Christ has rebuked and chastened you, but still He has sent you messes ‘from his royal table. Ay, and there is another thing He has done for you, He has given you corn to live upon while under bondage. You would have despaired utterly if it had not been for some little comfort that He afforded you; perhaps you would have put an end to your life—you might bare gone desperately into worse sin than before, had it not been that He filled your sack at seasons with the corn of Egypt. But mark, He has never taken any of your money yet, and He never will. He has always put your money in the sack’s mouth. You have come with your resolutions and with your good deeds, but when He has given you comfort He has always taken care to show you that He did not confer it because of any good thing you had in your hands. When you went down and brought double money with you, yet the double money too was returned. He would have nothing of you; He has taught you as much as that, and you begin to feel now that if He should bless you, it must be without money and without price. Ay, poor soul, and there is one other point upon which thine eye may rest with pleasure; He has sometimes spoken to thee comfortably. Did not Joseph say to Benjamin, “God be gracious unto thee, my son”? And so, sometimes, under a consoling sermon, though as yet you are not saved, you have had a few drops of comfort. Oh! ye have gone sometimes out of the house of prayer as light as the birds of the air, and though you could not say “ He is mine and I am His,” yet you had a sort of inkling that the match would come off one day. He had said—“God be gracious to thee, my son.” You half thought, though you

could not speak it loud enough to let your heart distinctly hear it, you half thought that the day would come when your sins would be forgiven; when the prisoner should leap to lose his chains; when you should know Joseph your brother to have accepted and loved your soul. I say, then, Christ disguises himself to poor awakened sinners just as Joseph did, but even amidst the sternness of His manner for awhile, there is such a sweet mixture of love, that no troubled one need run into despair.

III. JOSEPH AFTERWARDS REVEALED HIMSELF TO HIS BRETHREN, AND SO THE LORD JESUS DOES IN DUE TIME SWEETLY REVEAL HIMSELF TO POOR CONSCIENCE-STRICKEN PENITENT SINNERS.

1. Notice that this discovery was made secretly. Christ does not show Himself to sinners in a crowd; every man must see the love of Christ for himself; we go to hell in bundles, but we go to heaven one by one. Each man must personally know in his own heart his own guilt; and privately and secretly, where no other heart can join with him, he must hear words of love from Christ. “Go and sin no more.” “Thy sins which are many are all forgiven thee.”

2. Mark, that as this was done in secret, the first thing Joseph showed them was his name. “I am Joseph.” Blessed is that day to the sinner when Christ says to him, “I am Jesus, I am the Saviour”; when the soul discerns instead of the lawgiver, the Redeemer; when it looks to the wounds which its own sin has made, and sees the ransom-price flowing in drops of gore; looks to the head its own iniquity had crowned with thorns, and sees beaming there a crown of glory provided for the sinner.

3. Having revealed his name, the next thing he did was to reveal his relationship—“I am Joseph, your brother.” Oh, blessed is that heart which sees Jesus to be its brother, bone of our bone, flesh of our flesh, the son of Mary as well as the Son of God.

4. And then will you please to notice, that having thus proved his affection, he gave them an invitation to approach. “Come near to me, I pray you.” You are getting away in the corner. You want to hide away in the chamber alone; you do not want to tell anybody ,about your sorrow. Jesus says, “Come near to Me, I pray you. Do not hold your griefs away from Me. Tell Me what it is you want. Confess to Me your guilt; ask Me for pardon, if you want it. Come near to Me, do not be afraid. I could not smite with a hand that bought you; I could not spurn you with the foot that was nailed for you to the tree. Come to Me!” Ah! this is the hardest work in the world, to get a sinner to come near to Christ.

5. I want you to notice again, having given the invitation, what consolation Joseph gave! He did not say, “I am not angry with you; I forgive you”; he said something sweeter than that—“Be not angry with yourselves,” as much as to say, “As for me, ye need not question about that: be not grieved nor angry with yourselves.” So my blessed, my adorable Master, says to a poor, cast down, dejected sinner—“As for My forgiving you, that is done. My heart is made of tenderness, My bowels melt with love; forgive yourself; be not grieved nor angry with yourself: it is true you have sinned, but I have died; it is true you have destroyed yourself, but I have saved you.”

6. Last of all, having thus given them the consolation, he gave a quietus for their understanding in an explanation. He says, “It was not you, it was God that sent me hither.” So doth Christ say to the poor soul that feels itself guilty of the Lord’s crucifixion. “It was not you,” says He, “it was God that sent Me to preserve your lives with a great deliverance.” Man was the second agent in Christ’s death, but God was

the great first worker, for He was delivered by the determinate counsel and foreknowledge of God; man did it to destroy righteousness, but God did it to save even the ungodly. Man hath the crime, but God hath the triumphing; man rules, but God over-rules. (C. H. Spurgeon.)

Forgiveness of injury

A little boy being asked what forgiveness is, gave the beautiful answer: “It is the odour that flowers breathe when they are trampled upon.” Philip the Good, when some of his courtiers would have persuaded him to punish a prelate who had used him ill, he declined, saying, “It is a fine thing to have revenge in one’s power; but it is a finer thing not to use it.”

5 And now, do not be distressed and do not be

angry with yourselves for selling me here, because

it was to save lives that God sent me ahead of you.

CLARKE, "Be not grieved, nor angry with yourselves - This discovers a truly noble mind: he not only forgives and forgets, but he wishes even those who had wronged him to forget the injury they had done, that they might not suffer distress on the account; and with deep piety he attributes the whole to the providence of God; for, says he, God did send me before you to preserve life. On every word here a strong emphasis may be laid. It is not you, but God; it is not you that sold me, but God who sent me; Egypt and Canaan must both have perished, had not a merciful provision been made; you were to come down hither, and God sent me before you; death must have been the consequence of this famine, had not God sent me here to preserve life.

GILL, "Now therefore be not grieved,.... To an excess, so as to be swallowed up with overmuch sorrow; otherwise it became them to be grieved for their sin, and to show a godly sorrow and true repentance for it:

nor angry with yourselves, that ye sold me hither; reflect upon themselves, and afflict themselves in an immoderate way; or break forth into anger and wrath with one another, upbraiding and blaming each other for their conduct in that affair, and so foment contentions and quarrels among themselves:

for God did send me before you to preserve life; the life of thousands of persons in Egypt, Canaan, and other countries; and particularly to preserve their lives was he sent before them into Egypt; where, by interpretation Pharaoh's dreams, by which he understood and did foretell the seven years of plenty and seven years of famine, he was to great honour and trust, and laid up a sufficiency of corn in the time of plenty to answer the exigencies of various countries in the time of famine, and, among the rest, of his own family; and therefore would have this attributed by them to the wise disposing providence of God.

HE�RY 5-8, "He endeavours to assuage their grief for the injuries they had done him, by showing them that whatever they designed God meant it for good, and had brought much good out of it (Gen_45:5): Be not grieved, nor angry with yourselves.Sinners must grieve, and be angry with themselves, for their sins; yea, though God by his power brings good out of them, for no thanks are due to the sinner for this: but true penitents should be greatly affected when they see God thus bringing good out of evil, meat out of the eater. Though we must not with this consideration extenuate our own sins and so take off the edge of our repentance, yet it may be well thus to extenuate the sins of others and so take off the edge of our angry resentments. Thus Joseph does here; his brethren needed not to fear that he would avenge upon them an injury which God's providence had made to turn so much to his advantage and that of his family. Now he tells them how long the famine was likely to last - five years; yet (Gen_45:6) what a capacity he was in of being kind to his relations and friends, which is the greatest satisfaction that wealth and power can give to a good man, Gen_45:8. See what a favourable colour he puts upon the injury they had done him: God sent me before you,Gen_45:5, Gen_45:7. Note, 1. God's Israel is the particular care of God's providence. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians as to preserve a small family of Israelites: for the Lord's portion is his people; whatever becomes of theirs, they shall be secured. 2. Providence looks a great way forward, and has a long reach. Even long before the years of plenty, Providence was preparing for the supply of Jacob's house in the years of famine. The psalmist praises God for this (Psa_105:17): He sent a man before them, even Joseph. God sees his work from the beginning to the end, but we do not, Ecc_3:11. How admirable are the projects of providence! How remote its tendencies! What wheels are there within wheels, and yet all directed by the eyes in the wheels, and the spirit of the living creature! Let us therefore judge nothing before the time. 3. God often works by contraries. The envy and contention of brethren threaten the ruin of families, yet, in this instance, they prove the occasion of preserving Jacob's family. Joseph could never have been the shepherd and stone of Israel if his brethren had not shot at him, and hated him; even those that had wickedly sold Joseph into Egypt yet themselves reaped the benefit of the good God brought out of it; as those that put Christ to death were many of them saved by his death. 4. God must have all the glory of the seasonable preservations of his people, by what way soever they are effected. It was not you that sent me hither, but God, Gen_45:8. As, on the one hand, they must not fret at it, because it ended so well, so on the other hand they must not be proud of it, because it was God's doing, and not theirs. They

designed, by selling him into Egypt, to defeat his dreams, but God thereby designed to accomplish them. Isa_10:7, Howbeit he meaneth not so.

SBC, "Joseph looks away from and thrusts aside the wickedness of his brothers, and refers all to the over-ruling providence of God, bringing good out of evil, and making all things work together for good, to the family of His chosen servants, Abraham, Isaac, and Jacob. In time of bereavement and sorrow we may put these words into the mouth of him whom we have lost. After a death we are apt to reproach ourselves bitterly for things done or left undone. "Now, therefore," says the one we have lost, whom we trust reposes in Paradise, "be not grieved or angry with yourselves; the faults were not intentional, there was no lack of love. I reproach you not, for God did send me before you, a spy into the promised land. I am at rest, and tarry for you to come to me. I have gone ’to my Father and your Father, and to my God and your God.’"

S. Baring-Gould, Village Preaching for a Year, vol. ii., p. 81.

Genesis 45:5

Gen_45:5, Gen_45:8

The words of Joseph in the text contrast somewhat strangely with the words spoken by his brethren of themselves. It is clear that the view he took of their conduct was the one most likely to give them ease. He assured them that after all they were but instruments in God’s hands, that God had sent him, that God’s providence was at work for good when they sold him as a slave. Both views are true, and both important. The brethren had done what they did as wickedly and maliciously as possible; nevertheless it was true that it was not they, but God, who had sent Joseph into Egypt.

I. That God governs the world, we do not—we dare not—doubt; but it is equally true that He governs in a way which we should not have expected, and that much of His handiwork appears strange. So strange, indeed, that we know that it has been in all times, and is in our time, easy to say, God cares not, God sees not, or even to adopt the bolder language of the fool, and say, "There is no God." Scriptural illustrations of the same kind of contradiction as we have in the text are to be found: (1) in the case of Esau and Jacob; (2) in the manner in which the hardheartedness and folly of Pharaoh were made to contribute to the carrying out of God’s designs concerning the Israelites; (3) in the circumstances of our Lord’s sorrowful life on earth, and especially the circumstances connected with His shameful and yet life-giving death.

II. Our own lives supply us with illustrations of the same truth. Who cannot call to mind cases in which God’s providence has brought about results in the strangest way, educing good from evil, turning that which seemed to be ruin into blessing, making even the sins and follies of men to declare His glory and to forward the spiritual interests of their brethren. We see human causes producing effects, but we may also see God’s hand everywhere; all things living and moving in Him; no sparrow falling without His leave; no hair of one of His saints perishing.

Bishop Harvey Goodwin, Parish Sermons, 5th series, p. 63.

BE�SO�, "Genesis 45:5. Be not grieved nor angry with yourselves — �amely,

immoderately, for the injury you did to me; or for the danger you have brought

upon yourselves. Otherwise, he does not mean to dissuade them from a godly sorrow

and displeasure at themselves for their offence against God, their father, and

himself, to produce which sorrow and displeasure was the principal end he had in

view in his strange and rough conduct toward them. Sinners must grieve and be

angry with themselves for their sins; yea, though God, by his power, bring good out

of them: for no thanks are due to them on that account. And true penitents should

be greatly affected when they see God bring good out of evil. But, although we must

not with this consideration extenuate our own sins, and so take off the edge of our

repentance; yet it may be well thus to extenuate the sins of others, and so take off

the edge of our angry resentments. Thus Joseph does here. God, says he, did send

me before you to preserve life — �ot only your lives, but the lives of all the people in

this and the neighbouring countries. And now, his brethren did not need to fear lest

he should revenge upon them an injury which God’s providence had made to turn

so much to his advantage and that of his family, as well as thousands and myriads of

others.

COKE, "Genesis 45:5. �ow therefore be not grieved, &c.— See Genesis 45:8 and ch.

Genesis 50:20. These passages discover to us the very noble and just ideas which

Joseph entertained concerning the Providence of God, whose peculiar prerogative it

is to bring good out of evil: but, besides this, we may observe a singular generosity

and tenderness of temper in this apology to his brethren; in which he endeavours to

remove every uneasy apprehension from their minds. Gracious and benevolent

hearts are always unwilling to give pain: the same kindness of disposition, which

makes them zealous to diffuse happiness, makes them tender of inflicting even a

momentary smart. Joseph was unwilling that his brethren should feel any allay to

the satisfaction which the present event afforded them; and therefore he turned, as

it were, from their view, the very thought and remembrance of their former

unnatural and most wicked behaviour to him, and directed their attention to

reflections, which were equally comfortable and important; be not, &c. It was the

suffering Providence of God, "You indeed thought evil against me," as he says in

another place; but God, who can cause the worst intentions to produce the best

consequences to the world in general, and to his church in particular, suffered it for

good, to bring about, by that means, the preservation of many people's lives.

To the same purpose Virgil:

"�or beauteous Helena nor Paris blame, Her guilty charms, or his unhappy flame:

The gods, my son, th' immortal gods destroy This glorious empire, and the tow'rs of

Troy." AE�. ii. ver. 620.

But it must never be forgotten, that however the Supreme Ruler, of all events may

bring good out of any evil, this will be neither excuse nor palliation for the

transgressor himself.

�ISBET, "‘GOD IS HIS OW� I�TERPRETER A�D HE WILL MAKE IT

PLAI�’

‘God did send me before you to preserve life.’

Genesis 45:5

Joseph recognised his brethren at once, though they failed, as they bowed before the

mighty vicegerent of Egypt, to recognise in him the child by them so pitilessly sold

into bondage; and Joseph, we are told, ‘remembered the dreams which he had

dreamed of them’: how their sheaves should stand round about and make obeisance

to his sheaf; how sun and moon and eleven stars should all do homage to him. All at

length was coming true.

I. �ow, of course it would have been very easy for him at once to have made himself

known to his brethren, to have fallen on their necks and assured them of his

forgiveness. But he has counsels of love at once wiser and deeper than would have

lain in such a ready and off-hand declaration of forgiveness. His purpose is to prove

whether they are different men, or, if not, to make them different men from what

they were when they practised that deed of cruelty against himself. He feels that he

is carrying out, not his own purpose, but God’s, and this gives him confidence in

hazarding all, as he does hazard it, in bringing this matter to a close.

II. Two things were necessary here: the first that he should have the opportunity of

observing their conduct to their younger brother, who had now stepped into his

place, and was the same favourite with his father as Joseph once had been; the

second, that by some severe treatment, which should bear a more or less remote

resemblance to their treatment of himself, he should prove whether he could call

from them a lively remembrance and a penitent confession of their past guilt.

III. The dealings of Joseph with his brethren are, to a great extent, the very pattern

of God’s dealings with men.—God sees us careless, in easily forgiving ourselves our

old sins; and then, by trial and adversity and pain, He brings these sins to our

remembrance, causes them to find us out, and at length extracts from us a

confession, ‘We are verily guilty.’ And then, when tribulation has done its work, He

is as ready to confirm His love to us as ever was Joseph to confirm his love to his

brethren.

—Abp. Trench.

Illustration

(1) ‘Joseph referred the whole order and purpose of his existence, all that had been

adverse to it, all that had been prosperous in it, to God. He knew that violence and

disorder had been at work in his life. What temptation had he to think of them as

God’s? Imputing to Him a distinct purpose of good and blessedness, what a strange

perverseness it would have been to think that anything which had marred the

goodness and blessedness, anything which had striven to defeat the purpose, was

His! It was the great eternal distinction which a heart cultivated, purged, made

simple by God’s discipline, confessed—nay, found it impossible to deny.’

(2) ‘It may be that we have here an exact representation of a revelation which Jesus

is going to make of Himself to his brethren the Jews. �ow He is passing them

through awful sufferings to bring them to repentance, and to prepare them to

receive the supreme revelation of Himself. Ere long He will drop the veil, and say, I

am Jesus, your brother, whom ye sold unto Pilate. The bride of Christ may well

rejoice as she hears the tidings of this blessed reconciliation, for His brethren must

ever be dear to her.’

(3) ‘The great mechanism of life contains many wheels within wheels. All would

seem a meaningless whirl or result in a disastrous tangle and derangement were it

not for the divine Spirit that presides over all, adjusting one historic motion or

process to another, and developing as a resultant of all a higher life for the race, and

a broader arena for the sweep and sway of the gracious influences of the Cross.’

PETT, "Genesis 45:5-6

“And now do not be concerned, nor angry with yourselves that you sold me here, for

God sent me before you to preserve life. The famine has been in the land for these

two years, and there are yet five years in which there will be neither ploughing nor

harvest.”

He calms their fears. Quite understandably they think that he may now intend to

take his revenge. But he is not thinking like that. He is now aware that all that has

happened to him has been in the plan and purpose of God. He is no longer bitter or

angry against them. Rather he is filled with wonder at what God has done.

“God sent me before you to preserve life.” His first awareness is of all who have

been saved because of his activities. Egyptians throughout the land are debtors to

him, and peoples from many countries round about. Without him their case would

have been hopeless and indeed in the future would be even more hopeless. But they

have hope because of what has happened to him.

“There are yet five years.” The two years that have passed have been dreadful, but

they are as nothing compared with what is to come. There will be five more years in

which the �ile will not rise, five more years in which there will be no rain in all the

surrounding lands. And if it had not been for Joseph there would be nothing to

prevent a catastrophe.

TRAPP, "Genesis 45:5 �ow therefore be not grieved, nor angry with yourselves,

that ye sold me hither: for God did send me before you to preserve life.

Ver. 5. �ow therefore be not grieved, &c.] See here a lively image of Christ’s love

toward his enemies, for whom he prayed and died, "to give them repentance and

remission." [Acts 5:31] This Angel of the Covenant first troubles the waters, and

then cures those cripples that step in. This Sun of Righteousness first draws up

vapours of godly grief, and then dispels them. "A bruised reed shall he not break,

and smoking flax shall he not quench, till he bring forth judgment to victory";

[Matthew 12:20 Isaiah 42:3] that is, weak grace to perfection.

To preserve life.] Animantis euiusque vita in fuga est, saith the philosopher, and

must be maintained by means. Hence it is called "the life of our hands," [Isaiah

57:10] because upheld by the labour of our hands.

BI, "Be not grieved, nor angry with yourselves

The duty of self-forgiveness

Is it allowable, in any case, to forgive ourselves?Some of those who have a proper sense of man’s responsibility to his Maker would be inclined at first to say, No. Most of those whose views of man’s responsibility are inadequate would at once reply, Yes. It is only too evident, in fact, that they do forgive themselves where they ought not. But does it follow that their reply can never, in any case, be correct? The text implies, on the one hand, that we ought to grieve for our sins; and, on the other, that there is a proper limit to grief.

I. LET US CONSIDER OUR SINS IN THEIR ASPECT TOWARDS GOD, the most serious aspect of all. Acts of enmity and rebellion, treating God’s law with dishonour and scorn. Cause enough here for being grieved and angry with ourselves. Yet, if these sins are repented of, and if we have true faith in the Redeemer’s blood, there is an appointed balm for this wound.

II. THE EFFECTS OF OUR SINS UPON MAN. “One sinner destroyeth much good”—like an infectious disease introduced into a community. There is not a greater murderer in existence than the man who, through neglect or obstinacy, should introduce a fever into a city. Is the man very much better who sins against other men’s souls? Yet we have done this, all of us, in our time; we have sinned against many a soul, and we have occasioned many a pang and many a sin by our sins. On this account, therefore, it well becomes us to be grieved; and yet, as before, not to grieve in the way of despair. For if our sins have been repented of and forgiven, they are not the things that they were, either in God’s sight or in their effects upon men. (Homilist.)

Divine Providence in things evil

It were a mockery to tell us that we should have safety by the hand of Omnipotence, in regard to the powers of irrational nature; but that in all that concerns the free or the wicked actions of men, we must rely on ourselves or on chance. It were a crippled and

insufficient Providence which should guard us against the serpent or the tornado, but which should leave us to ourselves the moment a moral and responsible agent came upon the stage. Yet this is the strange uncomfortable doctrine which prompts the language heard in many a Christian circle. Which of us has not listened to such words as these: “I could bear this trial if it were ordered of God, but it proceeds from man. It is not Providential, but from wicked human beings.” There is in this a sad confusion. Such a government as is here assumed would be no Providence at all; and would render all rule impossible, as excluding the very agencies which are most important. And we venture to say that the Bible teaches no such doctrine. While it abhors the thought of making God the author of sin, it does not exclude sinful acts from His wise and holy plan. While it evermore denies God’s participation in the evil of wicked deeds, it still asserts that, in the directing and governing of such deeds, there is a sovereign Providence, working out its own wise and holy ends: “Man’s goings are of the Lord; how then can a man understand his own way?” “A man’s heart deviseth his way, but the Lord directeth his steps.” The wrath of man shall praise Him, and the remainder of wrath He will restrain. Let it be clearly fixed in our minds, as the only true philosophy of this subject, that an act may be wicked as to the intent of its agent, and yet its result may be really intended by God. Were it not so we could have no relief under our worst sufferings, namely, those which we endure from depraved and malignant human creatures. But these also are Providential. Joseph’s brethren committed a great sin. This none can deny, so far as they were concerned. Yet was it strictly and particularly Providential: “So now it was not you that sent me hither, but God.” (Christian Age.)

A comforting thought for the penitent

To say to a hardened, reckless man that God will ever rule his sin for some good end, will only make him more regardless than ever. But when a man is truly penitent, and seems almost paralyzed by the perception of his guilt, to show him that God has brought good out of his evil will exalt God’s grace and wisdom in his eyes, and lead him more implicitly to cling to Him. It is a comforting thought, that while we cannot undo the sin, God has kept it from undoing us, and has over-ruled it for greater good to ourselves and greater blessing to others than perhaps might otherwise have been attained. We can never be as we were before we committed it. Always there will be some sadness in our hearts and lives connected with it and springing out of it. But still, if we really repent of it and return to God, there may come to us “meat out of the eater, and sweet out of the bitter.” It may give us sympathy with others, and fit us for being helpful to others; so that, though we may be sadly conscious of the evil of our course, we may yet see that through it all God was preparing us for the saving of those who, humanly speaking, but for our instrumentality would have gone down to perdition. But mark the condition—if we truly repent. There is no comfort otherwise; but that being secured, then the penitent may take the consolation, that out of his worst sin God can and may bring good both to himself and others, and he ought to look for the means of bringing that about. (W. M. Taylor, D. D.)

Cranmer and the traitors; or, forgiveness of great injury

Archbishop Cranmer appeared almost alone in the higher classes as the friend of truth in evil times, and a plot was formed to take away his life. The providence of God, however, so ordered it that the papers which would have completed the plan were intercepted and

traced to their authors, one of whom lived in the archbishop’s family, and the other he had greatly served. He took these men apart in his palace, and told them that some persons in his confidence had disclosed his secrets, and even accused him of heresy. They loudly censured such villainy, and declared the traitors to be worthy of death; one of them adding, that if an executioner was wanted he would perform the office himself. Struck with their perfidy, after lifting up his voice to heaven, lamenting the depravity of man, and thanking God for his preservation, he produced their letters, and inquired if they knew them. They now fell on their knees, confessed their crimes, and implored forgiveness. Cranmer mildly expostulated with them on the evil of their conduct, forgave them, and never again alluded to their treachery. His forgiveness of injuries was so well known, that it became a byword, “Do my lord of Canterbury an ill-turn, and you make him your friend for ever.” (Moral and Religious Anecdotes.)

Providence difficult to interpret

The book of Providence is not so easily read as that of nature; its wisdom in design and perfection in execution are by no means as plain. Here God’s way is often in the sea, His path in the mighty waters, and His footsteps are not known. But that is because the scheme of Providence is not, like creation, a finished work. Take a man to a house when the architect is in the middle of his plan, and with walls half-built and arches half-sprung, rooms without doors, and pillars without capitals—what appears perfect order to the architect, who has the plan all in his eye, to the other will seem a scene of perfect confusion. And so stands man amid that vast scheme of Providence which God began six thousand years ago, and may not finish for as many thousand years to come. (T. Guthrie.)

God did send me before you

Joseph’s recognition of God’s hand in his life

The words of Joseph in the text contrast somewhat strangely with the words spoken by his brethren of themselves. It is clear that the view he took of their conduct was the one most likely to give them ease. He assured them that after all they were but instruments in God’s hands, that God had sent him, that God’s providence was at work for good when they sold him as a slave.

Both views are true and both important. The brethren had done what they did as wickedly and maliciously as possible; nevertheless it was true that it was not they, but God, who had sent Joseph into Egypt.

I. That God governs the world we do not—we dare not—doubt; but it is equally true that He governs in a way which we should not have expected, and that much of His handiwork appears strange. So strange, indeed, that we know that it has been in all times, and is in our time, easy to say, God cares not, God sees not; or even to adopt the bolder language of the fool, and say “There is no God.” Scriptural illustrations of the same kind of contradiction as we have in the text are to be found—

(1) in the case of Esau and Jacob;

(2) in the manner in which the hardheartedness and folly of Pharaoh were made to contribute to the carrying out of God’s designs concerning the Israelites;

(3) in the circumstances of our Lord’s sorrowful life on earth, and especially the circumstances connected with His shameful and yet life-giving death.

II. Our own lives supply us with illustrations of the same truth. Who cannot call to mind cases in which God’s providence has brought about results in the strangest way, educing good from evil, turning that which seemed to be ruin into blessing, making even the sins and follies of men to declare His glory and to forward the spiritual interests of their brethren? We see human causes producing effects, but we may also see God’s hand everywhere; all things living and moving in Him; no sparrow falling without His leave; no hair of one of His saints perishing. (Bishop Harvey Goodwin.)

Providence in life

I. The story of Joseph is to all men for ever the best proof of the working of the hand of Providence.

II. As through the life of Joseph, so through our life, there are threads which connect the different scenes and bind together the destinies of the different actors.

III. This history and the inspired commentary on it in Psa_105:1-45. teach us the wonderful continuity of God’s plan and the oneness of the thread that binds together the histories of Israel and of Egypt. (Dean Butcher.)

Joseph’s statement

The principles illustrated in Joseph’s statement are these:

1. God’s absolute control over all creatures and events.

2. That while sinners are encouraged to hope in His mercy, they are left without excuse for their sin.

3. That God orders all human affairs with a view to the preservation of His sacred and gifted family—the Church.

Human and Divine agency inseparably connected

That the Scripture ascribes the actions of men both to themselves and to God. I shall endeavour to illustrate the truth, the propriety, and the importance of this doctrine.

I. We are to consider, THAT THE SCRIPTURE DOES ASCRIBE THE ACTIONS OF MEN BOTH TO THEMSELVES AND TO GOD. It will be universally allowed that the Scripture ascribes the actions of men to themselves. It ascribes to Abel his faith, to Cain his unbelief, to Job his patience, to Moses his meekness. Having just premised this, I proceed to adduce instances in which the Scripture ascribes the actions of men to God as well as to themselves. The first instance that occurs is in the history of Joseph.

II. THY PROPRIETY OF ASCRIBING HUMAN ACTIONS TO BOTH HUMAN AND DIVINE AGENCY. Human agency is always inseparably connected with Divine agency. And though it may be proper in some cases to speak of man’s agency alone, and of God’s agency alone, yet it is always proper to ascribe the actions of men not only to themselves, but to God. The propriety of the Scripture phraseology on this subject is so plain and obvious, that it is strange so many have objected against it, and endeavoured to explain it away. But since this is the case, it seems very necessary to show—

III. THE IMPORTANCE OF ASCRIBING THE ACTIONS OF MEN TO GOD, AS WELL AS TO THEMSELVES. We have no reason to suppose that the sacred writers would have used such a mode of speaking, unless it were necessary and important. It is the design of God, in all His works, to set His own character, and the character of all His rational and accountable creatures, in the truest and strongest light. This leads me to observe—

1. It is a matter of importance that the actions of men should be ascribed to themselves. They are real and proper agents in all their voluntary exercises and exertions.

2. The importance of ascribing men’s actions to God as well as to themselves. He is really concerned in all their actions; and it is as important that His agency should be brought into view as that theirs should be brought into view; for His character can no more be known without ascribing His agency to Himself, than their characters can be known without ascribing their agency to themselves.

Improvement:

1. In view of this subject, we learn when it is proper to ascribe the actions of men to themselves, and when it is proper to ascribe them to God. Whenever men are required or forbidden to act, and whenever they are approved or condemned for acting, there is a propriety in ascribing their actions to themselves, without any reference to the Divine efficiency. It is their own free, voluntary agency, which alone constitutes their virtue or vice, and which renders them worthy of either praise or blame. Though they always act under a Divine influence, yet that influence neither increases their virtue nor diminishes their guilt, and of consequence ought never to be brought into view when they are to be praised or blamed for their conduct. But when the power, wisdom, goodness, or sovereignty of God in governing their views and actions are to be displayed, then it is proper to mention His, and only His, agency in the case.

2. Since the Scripture ascribes all the actions of men to God as well as to themselves, we may justly conclude that the Divine agency is as much concerned in their bad as in their good actions.

3. If the actions of men may be ascribed to God as well as to themselves, then it is easy to form a just and full view of Divine Providence. If God is actually concerned in all human actions, it necessarily follows that He constantly and absolutely governs the moral as well as the natural world.

4. If it be true that all the actions of men may be ascribed to God as well as to themselves, then it is proper to submit to God under all the evils which He brings upon us by the agency of created beings.

5. If the actions of men may be ascribed to God as well as to themselves, then God will be glorified by all their conduct. Whether they have a good or bad intention in acting, God has always a good design in causing them to act in the manner they do.

6. If the actions of men may be ascribed both to God and to themselves, then we may see the duty and nature of true repentance.

7. Finally, if it be true that the actions of men may be properly ascribed both to God and to themselves, then it is of great importance for mankind to believe and acknowledge this truth. (N. Emmons, D. D.)

6 For two years now there has been famine in the

land, and for the next five years there will be no

plowing and reaping.

CLARKE, "There shall neither be earing nor harvest - Earing has been supposed to mean collecting the ears of corn, which would confound it with harvest: the

word, however, means ploughing or seed-time, from the Anglo-Saxon erian, probably

borrowed from the Latin aro, to plough, and plainly means that there should be no seed-time, and consequently no harvest; and why? Because there should be a total want of rain in other countries, and the Nile should not rise above twelve cubits in Egypt; See Clarke on Gen_41:31 (note). But the expressions here must be qualified a little, as we find from Gen_47:19, that the Egyptians came to Joseph to buy seed; and it is probable that even during this famine they sowed some of the ground, particularly on the borders of the river, from which a crop, though not an abundant one, might be produced. The passage, however, in the above chapter may refer to the last year of the famine, when they came to procure seed for the ensuing year.

GILL, "For these two years hath the famine been, in the land,.... In the land of Egypt and in the countries round about:

and yet there are five years; still remaining, which he knew by the above dreams and the interpretation of them:

in the which there shall neither be earing nor harvest; that is, no tillage of land, neither ploughing nor sowing, and so no reaping, or gathering in of the fruits of the earth, as used to be in harvest; at least, there would be very little ground tilled, only it may be on the banks of the Nile, since they had no corn to spare for seed; and besides, as the Egyptians knew by Joseph's prediction that the Nile would not overflow, it was to no purpose to attempt to plough their land, which through seven years of drought was become very difficult, or to sow, could they get the seed into the ground, since there was no likelihood of its springing up again.

JAMISO�, "and yet there are five years, in the which there shall neither be earing nor harvest — “Ear” is an old English word, meaning “to plough” (compare

1Sa_8:12; Isa_30:24). This seems to confirm the view given (Gen_41:57) that the famine was caused by an extraordinary drought, which prevented the annual overflowing of the Nile; and of course made the land unfit to receive the seed of Egypt.

BE�SO�, "Genesis 45:6-7. Five years there shall be neither earing (an old English

word for ploughing, which is the meaning of the Hebrew) nor harvest — That is,

except in a few places near the river �ile; for, understanding from Joseph that the

famine would be of long continuance, and that their labour and seed, which they

could ill spare, would be lost, people would neither plough nor sow, and, of course,

could not reap. To preserve you a posterity in the earth — That you and your

children might be sustained in this time of famine, and afterward abundantly

multiplied as God hath promised. To save your lives by a great deliverance — Or,

according to the Hebrew, for a great escaping, or, a great remnant; — that is, that

you, who are now but a handful, escaping this danger, might grow into a vast

multitude; the word evasion, or escaping, being put for the persons that escape, as 2

Chronicles 30:6, and Isaiah 10:20. Joseph reckoned that his advancement was not so

much designed to save a whole kingdom of Egyptians, as to preserve a small family

of Israelites; for the Lord’s portion is his people: whatever goes with others, they

shall be secured. How admirable are the projects of Providence! How remote their

tendencies! What wheels are there within wheels; and yet all directed by the eyes in

the wheels, and the spirit of the living creature!

7 But God sent me ahead of you to preserve for

you a remnant on earth and to save your lives by

a great deliverance.[a]

GILL, "And God sent me before you,.... This he repeats to impress the minds of his brethren with a sense of the good providence of God in bringing him to Egypt before them, to make provision for their future welfare, and to alleviate their grief, and prevent an excessive sorrow for their selling him into Egypt, when by the overruling hand of God it proved so salutary to them:

to preserve you a posterity in the earth; that they and theirs might not perish, which otherwise, in all human probability, must have been the case; and that the promise of the multiplication of Abraham's seed might not be made of none effect, but continue to take place, from whence the Messiah was to spring:

and to save your lives by a great deliverance; from the extreme danger they were exposed unto, through the terrible famine, and in which deliverance were to be observed the great wisdom, goodness, power, and providence of God.

ELLICOTT, "(7) To preserve you a posterity in the earth.—Heb., To put for you a

remnant in the land, that is, to preserve a remainder for you, as the word is

translated in 2 Samuel 14:7. During the seven years’ famine many races probably

dwindled away, and the Hebrews, as mere sojourners in Canaan, would have been

in danger of total extinction.

By a great deliverance.—That is, by a signal interference on your behalf. But the

word rendered “deliverance,” more exactly signifies that which escapes (see 2 Kings

19:31, where, as here, it is joined with the word remnant, and 2 Kings 19:30, where

it is itself rendered remnant). The two nouns really signify the same thing; but

whereas in the first clause the words seem to forebode that only few would escape,

in the second there is the assurance of their surviving in such numbers as to be able

to grow into a great nation.

SBC 7-8, "I. "God sent me before you to preserve you a posterity in the earth." Joseph referred the whole order and purpose of his existence, all that had been adverse to it, all that had been prosperous in it, to God. He knew that violence and disorder had been at work in his life. What temptation had he to think of them as God’s? Imputing to Him a distinct purpose of good and blessedness, what a strange perverseness it would have been to think that anything which had marred the goodness and blessedness, anything which had striven to defeat the purpose, was His! It was the great eternal distinction which a heart cultivated, purged, made simple by God’s discipline, confessed—nay, found it impossible to deny.

II. Joseph starts with assuring his brethren that God had been the orderer and director of his history, and that He had a purpose in it. He thinks that the special work to which

he has been appointed is to preserve for them a posterity on the earth. Joseph had no notion that his preservation meant anything, except so far as it served for the establishment and propagation of the covenant family. For the sake of his family he was sent there; he must act for it, whether he puts his brothers to torture or himself.

III. And so he was indeed "saving their lives by a great deliverance." He was providing against the immediate destruction which the famine was threatening them with; he was providing against the more thorough and permanent destruction which their own selfishness and crimes were working out.

IV. "He hath made me a father to Pharaoh," etc. Joseph was maintaining, as he believed, a seed in which all families of the earth were to be blessed. But though this obligation was first, it did not exclude the other. God, who had sent him to save his own family, had surely just as much proposed that he should be a father to Pharaoh and a lord of his land. So Joseph judged; on that faith he acted.

F. D. Maurice, The Patriarchs and Lawgivers of the Old Testament, p. 137.

I. The dreams. Joseph’s dreams reflected in the quiet of the night the aspirations and ambitious forecasts of the future which haunted his daily life.

II. The discipline. Joseph met with misfortunes, and this experience taught him: (1) independence (e.g., of his father); (2) to serve—that lesson so needful to power; (3) enlarged ideas; (4) the lesson that would be at once the strength of his life and the correction of his vanity—viz., his absolute dependence on God.

III. The fulfilment of his dreams. (1) He met with outward success. (2) Two great changes passed over his character. He learned to ascribe all his success to God, and he perceived the object for which he had been elevated: "God sent me before you to preserve you," etc.

Bishop Boyd Carpenter, Contemporary Pulpit, vol. v., p. 217.

PETT, "Genesis 45:7

“And God sent me before you to preserve you a remnant in the earth and to save

you by a great deliverance.”

There is a second greater purpose, the deliverance of the chosen line of God. The

language is reminiscent of the Flood when ‘the remnant’ were preserved alive in the

ark and wonderfully delivered. This is the story of Genesis, how God has again and

again preserved his chosen line, delivering them from everything that comes against

them. And now he is doing it again. These words are important in demonstrating

that Joseph has retained his faith in the God of the covenant.

Joseph is well aware of what seven years of devastating famine would have on the

family tribe. All the cattle, sheep and goats would die, all the silver and gold would

be spent on preserving life, most of the retainers would be dismissed or let go

because they would be unable to provide for them, those who were within the

covenant of Yahweh would be scattered and then in the end they too might also die.

But God has stepped in to save them from all this with ‘a great deliverance’.

TRAPP, "Genesis 45:7 And God sent me before you to preserve you a posterity in

the earth, and to save your lives by a great deliverance.

Ver. 7. God sent me before you.] He it is that by a powerful providence orders all

the disorders of the world, by a certain counsel, to his own ends, and at length to his

own glory. The hands that nailed Christ to the cross were "wicked hands." [Acts

2:23] And Judas was sent to "his own place," for being "guide to them that took

Jesus." [Acts 1:16] And yet they did no more than what "God’s hand and counsel

determined before to be done" [Acts 4:28] for his glory, and the salvation of his

elect. This Pliny derides as a strange doctrine, (a) but Plato hammers at it, when he

saith, that God doth always φεωµετρειν. Indeed he doth all, in number, weight, and

measure, as the wise man saith. He alters the property of his people’s afflictions, and

by an almighty alchemy turns dross to gold, &c. As a skilful apothecary, he makes

of a poisoness viper a wholesome antidote.

8 “So then, it was not you who sent me here, but

God. He made me father to Pharaoh, lord of his

entire household and ruler of all Egypt.

CLARKE, "He hath made me a father to Pharaoh - It has already been conjectured that father was a name of office in Egypt, and that father of Pharaoh might among them signify the same as prime minister or the king’s minister does among us. Calmet has remarked that among the Phoenicians, Persians, Arabians, and Romans, the title of father was given to certain officers of state. The Roman emperors gave the name of father to the prefects of the Praetorium, as appears by the letters of Constantine to Ablavius. The caliphs gave the same name to their prime ministers. In Jdg_17:10, Micah says to the young Levite, Dwell with me, and be unto me a Father and a priest. And Diodorus Siculus remarks that the teachers and counsellors of the kings of Egypt were chosen out of the priesthood.

GILL, "So now it was not you that sent me hither, but God,.... Which is to be understood not absolutely, as if they had no concern at all in sending him thither; they sold him to the Ishmaelites, who brought him down to Egypt and sold him to Potiphar, and so were instrumental in his coming to Egypt; but comparatively, it was not they so much as God that sent him; whose providence directed, disposed, and overruled all those events, to bring Joseph to this place, and to such an high station, to answer the purposes and designs of God in providing for and preserving Jacob's family in a time of distress:

and he hath made me a father to Pharaoh: to be a teacher to him, as Aben Ezra, that is, to be his counsellor, to advise him well in all things, as a father his children; or to be his partner and patron, as Jarchi, to have a share with him in power and authority, and to be reckoned as a father to him, see Gen_41:43; and to provide for him and the welfare of his kingdom, as parents do for their children: the following phrases explain it of rule and government; and the meaning is, that he was a great man, and a prince (s) in Pharaoh's court:

and lord of all his house; his prime minister, chief counsellor and courtier:

and a ruler throughout all the land of Egypt; to whom all the deputies of the several provinces were subject under Pharaoh, and especially in the affair of the corn.

K&D, "Gen_45:8

“And now (this was truly the case) it was not you that sent me hither; but God (Ha-Elohim, the personal God, on contrast with his brethren) hath made me a father to Pharaoh (i.e., his most confidential counsellor and friend; cf. 1 Macc. 11:32, Ges. thes. 7), and lord of all his house, and a ruler throughout all the land of Egypt;” cf. Gen_41:40-41.

CALVI�, "8.So now, it was not you that sent me hither. This is a remarkable

passage, in which we are taught that the right course of events is never so disturbed

by the depravity and wickedness of men, but that God can direct them to a good

end. We are also instructed in what manner and for what purpose we must consider

the providence of God. When men of inquisitive minds dispute concerning it, they

not only mingle and pervert all things without regard to the end designed, but

invent every absurdity in their power, in order to sully the justice of God. And this

rashness causes some pious and moderate men to wish this portion of doctrine to be

concealed from view; for as soon as it is publicly declared that God holds the

government of the whole world, and that nothing is done but by his will and

authority, they who think with little reverence of the mysteries of God, break forth

into various questions, not only frivolous but injurious. But, as this profane

intemperance of mind is to be restrained, so a just measure is to be observed on the

other hand, lest we should encourage a gross ignorance of those things which are not

only made plain in the word of God, but are exceedingly useful to be known. Good

men are ashamed to confess, that what men undertake cannot be accomplished

except by the will of God; fearing lest unbridled tongues should cry out

immediately, either that God is the author of sin, or that wicked men are not to be

accused of crime, seeing they fulfill the counsel of God. But although this

sacrilegious fury cannot be effectually rebutted, it may suffice that we hold it in

detestation. Meanwhile, it is right to maintain, what is declared by the clear

testimonies of Scripture, that whatever men may contrive, yet, amidst all their

tumult, God from heaven overrules their counsels and attempts; and, in short, does,

by their hands, what he has himself decreed. Good men, who fear to expose the

justice of God to the calumnies of the impious, resort to this distinction, that God

wills some things, but permits others to be done. As if, truly, any degree of liberty of

action, were he to cease from governing, would be left to men. If he had only

permitted Joseph to be carried into Egypt, he had not ordained him to be the

minister of deliverance to his father Jacob and his sons; which he is now expressly

declared to have done. Away, then, with that vain figment, that, by the permission of

God only, and not by his counsel or will, those evils are committed which he

afterwards turns to a good account. I speak of evils with respect to men, who

propose nothing else to themselves but to act perversely. And as the vice dwells in

them, so ought the whole blame also to be laid upon them. But God works

wonderfully through their means, in order that, from their impurity, he may bring

forth his perfect righteousness. This method of acting is secret, and far above our

understanding. Therefore it is not wonderful that the licentiousness of our flesh

should rise against it. But so much the more diligently must we be on our guard,

that we do not attempt to reduce this lofty standard to the measure of our own

littleness. Let this sentiment remain fixed with us, that while the lust of men exults,

and intemperately hurries them hither and thither, God is the ruler, and, by his

secret rein, directs their motions whithersoever he pleases. At the same time,

however, it must also be maintained, that God acts so far distinctly from them, that

no vice can attach itself to his providence, and that his decrees have no affinity with

the crimes of men. Of which mode of procedure a most illustrious example is placed

before our eyes in this history. Joseph was sold by his brethren; for what reason,

but because they wished, by any means whatever, to ruin and annihilate him? The

same work is ascribed to God, but for a very different end; namely, that in a time of

famine the family of Jacob might have an unexpected supply of food. Therefore he

willed that Joseph should be as one dead, for a short time, in order that he might

suddenly bring him forth from the grave, as the preserver of life. Whence it

appears, that although he seems, at the commencement, to do the same thing as the

wicked; yet there is a wide distance between their wickedness and his admirable

judgment. Let us now examine the words of Joseph. For the consolation of his

brethren he seems to draw the veil of oblivion over their fault. But we know that

men are not exempt from guilt, although God may, beyond expectation, bring what

they wickedly attempt, to a good and happy issue. For what advantage was it to

Judas that the redemption of the world proceeded from his wicked treachery?

Joseph, however, though he withdraws, in some degree, the minds of his brethren

from a consideration of their own guilt, until they can breathe again after their

immoderate terror, neither traces their fault to God as its cause, nor really absolves

them from it; as we shall see more clearly in the last chapter (Genesis 44:1.) And

doubtless, it must be maintained, that the deeds of men are not to be estimated

according to the event, but according to the measure in which they may have failed

in their duty, or may have attempted something contrary to the Divine command,

and may have gone beyond the bounds of their calling. Someone, for instance, has

neglected his wife or children, and has not diligently attended to their necessities;

and though they do not die, unless God wills it, yet the inhumanity of the father,

who wickedly deserted them when he ought to have relieved them, is not screened or

excused by this pretext. Therefore, they whose consciences accuse them of evil,

derive no advantage from the pretense that the providence of God exonerates them

from blame. But on the other hand, whenever the Lord interposes to prevent the evil

of those who desire to injure us, and not that only, but turns even their wicked

designs to our good; he subdues, by this method, our carnal affections, and renders

us more just and placable. Thus we see that Joseph was a skillful interpreter of the

providence of God, when he borrowed from it an argument for granting forgiveness

to his brethren. The magnitude of the crime committed against him might so have

incensed him as to cause him to burn with the desire of revenge: but when he

reflects that their wickedness had been overruled by the wonderful and unwonted

goodness of God, forgetting the injury received, he kindly embraces the men whose

dishonor God had covered with his grace. And truly charity is ingenious in hiding

the faults of brethren, and therefore she freely applies to this use anything which

may tend to appease anger, and to set enmities at rest. Joseph also is carried

forward to another view of the case; namely, that he had been divinely chosen to

help his brethren. Whence it happens, that he not only remits their offense, but that,

from an earnest desire to discharge the duty enjoined upon him, he delivers them

from fear and anxiety as well as from want. This is the reason why he asserts that he

was ordained to “put for them a remnant,” (177) that is, to preserve a remaining

seed, or rather to preserve them alive, and that by an excellent and wonderful

deliverance. In saying that he is a father to Pharaoh, he is not carried away with

empty boasting as vain men are wont to be; nor does he make an ostentatious

display of his wealth; but he proves, from an event so great and incredible, that he

had not obtained the post he occupied by accident, nor by human means; but rather

that, by the wonderful counsel of God, a lofty throne had been raised for him, from

which he might succor his father and his whole family.

BE�SO�, "Genesis 45:8. It was not you that sent me hither, but God — That I

came to this place and pitch of honour and power is not to be imputed to your

design, which was of another nature, but to God’s overruling providence, which

ordered the circumstances of your action, so as that I should be brought to this place

and state; compare Genesis 50:20. He hath made me a father to Pharaoh — His

principal counsellor of state, to guide his affairs with a fatherly care, and to have the

authority, respect, and power of a father with him; Genesis 41:40-44; 17:10.

COKE, "Genesis 45:8. Hath made me a father to Pharaoh— i.e.. God has given me

as much authority in the court of Pharaoh, as if I were really the king's father; so

that he undertakes nothing without my advice, and executes nothing without my

orders. And what wonder? since the wisdom of Joseph was so great and

experienced, that "the words of his mouth were generally received, not as coming

from man, but from God," says Justin, in book 36: chap. 2. of his history. Princes

usually conferred this title of father upon their favourite counsellors. He had so far

obtained our favour, that he was called our FATHER, says Artaxerxes of Haman,

Apoc. Esth. xvi. 11. Hence the Hebrews. Hence the Hebrews (and it was the same

among the Greeks) gave this title to old men in their salutations, 2 Kings 2:12 and

hence too the Roman senators were styled fathers. Calmet says, that the quality of

father of the king; was a name of dignity in the court of AEgypt; and that among the

Phoenicians, Persians, and Arabians, this name was given to certain grand officers.

The Caliphs give the same name to their first ministers.

PETT, "Genesis 45:8

“So now it is not you who sent me here but God. And he has made me a father to

Pharaoh, and lord of all his house, and ruler over all the land of Egypt.”

Joseph again emphasises the hand of God in his past. This is the third repetition of

‘God sent me’ (Genesis 45:5; Genesis 45:7 and here). It is intended to be seen as sure

and certain.

“Father to Pharaoh.” The expression "father" is a reproduction of the Egyptian ity

or ites - "father". It was a very common priestly title which was borne by humble as

well as by very high officers, including viziers. Their title was ‘father to the gods’.

Thus we find, e.g., that Ptah-hotep, a vizier in 3rd millennium BC, referred to

himself as ites neter mery neter, "father of god, the beloved of god" referring to

Pharaoh. In a hierarchic state where Pharaoh was regarded as a god (neter) his

vizier had to occupy a priestly rank. It was precisely this which was conferred on

Joseph by the title "Father". But Joseph could not use this specific title of himself to

his brothers. Instead he changes it to ‘father to Pharaoh’ which to an Egyptian

means the same thing, for Pharaoh was seen in Egypt as a god. We can compare the

usage with Isaiah 22:21 where the king’s steward in Judah was known as ‘father to

the house of Judah’.

“Lord of all his house.” This corresponds to Egyptian ‘merper’, ‘lord of the house’.

As such he was set over all the high officials in the house of Pharaoh. He was the

court chamberlain.

“Ruler over all the land of Egypt.” Thus over both upper and lower Egypt. So

Joseph was pre-eminent in three spheres, as adviser to Pharaoh, as lord over the

highest officials in the land, and as ruler over all Egypt.

One title common in Egypt was that of the ‘Superintendent of the Granaries’. It was

one of the highest offices in the land. It would seem quite clear that this office was

also bestowed on Joseph in view of his activities.

TRAPP, "Genesis 45:8 So now [it was] not you [that] sent me hither, but God: and

he hath made me a father to Pharaoh, and lord of all his house, and a ruler

throughout all the land of Egypt.

Ver. 8. It was not you that sent me.] Joseph makes the best of an ill matter, that they

may not be overwhelmed with grief, and so made a prey to the devil. [2 Corinthians

2:11] "After I was made known to myself," saith Ephraim, "I repented." (a) Get

thee, saith Mr Bradford, (b) God’s law as a glass, to look in; so shalt thou see thy

face foul arrayed, and so shameful, saucy, mangy, pocky, and scabbed, that thou

canst not but be sorry at the contemplation thereof, &c. Especially if thou look to

the tag tied to God’s law, the malediction, which is such as cannot but make us to

cast our currish tails between our legs, if we believe it. But here, to clear our

eyesight, and keep us upright, we must anoint our eyes with Christ’s eyesalve.

[Revelation 3:17-18] We read of a sensible eyesalve made of Christ’s spittle and clay.

[John 9:6] As it were, of the knowledge of Christ by his word which proceedeth out

of his mouth, as also of the knowledge of ourselves; who being made of earth, do

savour nothing else but earth. (c) Both of these two knowledges are to be joined and

beaten together in a lump; else they help not. For our misery acknowledged, without

Christ, breedeth desperation: and Christ, without sense of our vileness,

presumption.

9 �ow hurry back to my father and say to him,

‘This is what your son Joseph says: God has made

me lord of all Egypt. Come down to me; don’t

delay.

GILL, "Haste you, and go up to my father,.... In Canaan, which lay higher than Egypt; being desirous he should know as soon as possible that he was alive, and in what circumstances he was:

and say unto him, thus saith thy son Joseph; without any title, such as the father and counsellor of Pharaoh and governor of Egypt, only Joseph his son, which would be enough to revive the heart of Jacob:

God hath made me lord over all Egypt: his exaltation to this dignity he ascribes, not to Pharaoh, but to God; civil honour and promotion to worldly grandeur and dignity are from God, and not from man:

come down unto me, tarry not; the great business on his hands not permitting him to go to his father and fetch him to Egypt, he desires that he would come to him without delay, which would be greatly to the advantage of him and his family, and to their mutual comfort.

HE�RY 9-11, "He promises to take care of his father and all the family during the rest of the years of famine. 1. He desires that his father may speedily be made glad with the tidings of his life and dignity. His brethren must hasten to Canaan, and must inform Jacob that his son Joseph was lord of all Egypt; (Gen_45:9): they must tell him of all his glory there, Gen_45:13. He knew it would be a refreshing oil to his hoary head and a sovereign cordial to his spirits. If any thing would make him young again, this would. He desires them to give themselves, and take with them to their father, all possible satisfaction of the truth of these surprising tidings: Your eyes see that it is my mouth,Gen_45:12. If they would recollect themselves, they might remember something of his features, speech, etc., and be satisfied. 2. He is very earnest that his father and all his family should come to him to Egypt: Come down unto me, tarry not, Gen_45:9. He allots his dwelling in Goshen, that part of Egypt which lay towards Canaan, that they might be mindful of the country from which they were to come out, Gen_45:10. He promises to provide for him: I will nourish thee, Gen_45:11. Note, It is the duty of children, if the necessity of their parents do at any time require it, to support and supply them to the utmost of their ability; and Corban will never excuse them, Mar_7:11. This is showing piety at home, 1Ti_5:4. Our Lord Jesus being, like Joseph, exalted to the highest honours and powers of the upper world, it is his will that all that are his should be with him where he is, Joh_17:24. This is his commandment, that we be with him now in faith and hope, and a heavenly conversation; and this is his promise, that we shall be for ever with him.

K&D, "Gen_45:9-11

Joseph then directed his brethren to go up to their father with all speed, and invite him

in his name to come without delay, with all his family and possessions, into Egypt, where

he would keep him near himself, in the land of Goshen (see Gen_47:11), that he might

not perish in the still remaining five years of famine. ִהָּוֵרׁש: Gen_45:11, lit., to be robbed

of one's

CALVI�, "9.Thus saith thy son Joseph. In giving this command, he shows that he

spoke of his power in order to inspire his father with stronger confidence. We know

how dilatory old men are; and, besides, it was difficult to tear holy Jacob away from

the inheritance which was divinely promised to him. Therefore Joseph, having

pointed out the necessity for the step, declares what a desirable relief the Lord had

offered. It may, however, be asked, why the oracle did not occur to their minds,

concerning which they had been instructed by their fathers, namely, that they

should be strangers and servants in a strange land. (Genesis 15:13.) For it seems

that Joseph here promises nothing but mere pleasures, as if no future adversity was

to be apprehended. But though nothing is expressly declared on this point by Moses,

yet I am induced, by a probable conjecture, to believe that Jacob was not forgetful

of the oracle. For, unless he had been retained by some celestial chain, he never

could have remained in Egypt after the expiration of the time of scarcity. For by

remaining there voluntarily, he would have appeared to cast away the hope of the

inheritance promised him by God. Seeing, then, that he does not provide for his

return into the land of Canaan, but only commands his corpse to be carried thither;

nor yet exhorts his sons to a speedy return, but suffers them to settle in Egypt; he

does this, not from indolence, or because he is allured by the attractions of Egypt, or

has become weary of the land of Canaan; but because he is preparing himself and

his offspring to bear that tyranny, concerning which he had been forewarned by his

father Isaac. Therefore he regards it as an advantage that, at his first coming, he is

hospitably received; but, in the meantime, he revolves in his mind what had been

spoken to Abraham.

BE�SO�, "Genesis 45:9. Haste you, and go to my father — He desires that his

father might speedily be made glad with the tidings of his life and honour. He knew

it would be a refreshing oil to his hoary head, and a sovereign cordial to his spirits.

He desires them to give themselves, and take with them to their father, all possible

satisfaction of these surprising tidings.

COFFMA�, "Verses 9-11

"Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph,

God hath made me lord of all Egypt: come down unto me, tarry not; and thou shalt

dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children,

and thy children's children, and thy flocks, and thy herds, and all that thou hast:

there will I nourish thee; for there are yet five years of famine; lest thou come to

poverty, thou, and thy household, and all that thou hast."

"Thou shalt dwell in the land of Goshen ..." We may not suppose that Joseph had

not already conferred with Pharaoh in the matter of the settlement of his father's

house in Egypt, thus anticipating the proving of his brothers. Goshen was a district

of "some 900 square miles,"[12] about the size of the average county in west Texas,

like Callahan or Taylor, each comprising an area 30 miles by 30 miles in size. Willis

has information regarding the area:

"Goshen is that region of northeastern Egypt between Port Said and Suez known in

modern times as the Wadi Tumilat. It is called `the land of Rameses' (Genesis

47:11), possibly because Rameses was the leading city of the area.[13]

"It is still spoken of as the best pasture land in Egypt."[14]

"Thus saith thy son Joseph ..." We are thankful for Willis' perceptive comment on

this expression:

"This was a customary way of sending a message orally. Jacob used it in the

message to Esau (Genesis 33:3,4); Ben Hadad, king of Syria (1 Kings 20:2,5), and

Sennacherib, king of Assyria (2 Kings 18:19,29), used this formula. In the light of

this practice, it was natural for O.T. prophets and other spokesmen for God to

introduce their oral messages from the Lord with the words, `Thus saith the

Lord.'"[15]

GUZIK, "B. Joseph sends his brothers home.

1. (9-15) Joseph tells his brothers to go home and to bring their father and find

protection from the famine.

Hurry and go up to my father, and say to him, Thus says your son Joseph: God has

made me lord of all Egypt; come down to me, do not tarry. You shall dwell in the

land of Goshen, and you shall be near to me, you and your children, your childrens

children, your flocks and your herds, and all that you have. There I will provide for

you, lest you and your household, and all that you have, come to poverty; for there

are still five years of famine. And behold, your eyes and the eyes of my brother

Benjamin see that it is my mouth that speaks to you. So you shall tell my father of

all my glory in Egypt, and of all that you have seen; and you shall hurry and bring

my father down here. Then he fell on his brother Benjamins neck and wept, and

Benjamin wept on his neck. Moreover he kissed all his brothers and wept over them,

and after that his brothers talked with him.

a. Thus says your son Joseph: When Jacob eventually heard this it was one of the

greatest days of his life. He had the joy of learning that the favored son, who would

save his brethren, who was given up for dead, is now alive.

b. He kissed all his brothers and wept over them: Joseph did not exclude those who

had been especially cruel to him. His heart was open to his brothers both as a group

and as individuals.

c. After that his brothers talked with him: This was a wonderful conversation.

There was a lot to catch up on.

PETT, "Verses 9-11

“Be quick and go up to my father and say to him, ‘Thus says your son Joseph. God

has made me lord of all Egypt. Come down to me. Do not linger. And you shall dwell

in the land of Goshen and you shall be near to me, you and your children, and your

children’s children, and your flocks and your herds and all that you have. And there

I will nourish you, for there are yet five years of famine, lest you come to poverty,

you and your household and all that you have.’ ”

�ow that all is in the open Joseph can no longer bear to wait to see his father. He

sends them to bring his father immediately along with everything they have.

“You shall dwell in the land of Goshen.” Its exact location is unknown but it was

undoubtedly in the �ile delta. It was clearly a very suitable location for shepherds

(Genesis 47:6). The �ile delta regularly saw influxes of Asian refugees as they came

over the border seeking help and relief which was regularly given. Thus Joseph is

quite confident of their welcome there on his own authority. He does not feel he has

to consult on the matter.

“You shall be near to me.” This need not necessarily mean that Joseph lives in the

�ile delta. ‘�ear’ is possibly relative, and Memphis, the pre-Hyksos capital, could

well be seen as ‘near’. The point was that he will not have to visit Canaan to see

them.

The whole family tribe is welcome, ‘all that you have’. This would be quite

numerous. In Goshen they will be specifically provided for and later, after the

famine, will enjoy the prosperity of the land.

An Egyptian source interestingly mentions a similar thing some centuries later,

when, in c1220 BC, Pharaoh Merenptah gave permission to some Edomite bedouins

to settle in the land Goshen ‘to keep themselves and their flocks alive in the territory

of the king’.

BI, "Thus saith thy son Joseph

Lessons

1. Providence may order traitors to be messengers of better news than they intended.

2. Gracious children are speedy to take off grief from their parents’ hearts.

3. God orders those events of mercy to be declared unto His, which they sometimes would not believe.

4. Joseph’s spirit owneth his afflicted father in all his own glory.

5. Joseph’s heart ascribes all his glory unto God only.

6. Joseph contents not himself to be in plenty and glory, but to have his father with him (Gen_45:9).

7. Certain and fertile habitations are human motives to draw from barren places.

8. Nearness to dearest relations may persuade to change habitations (Gen_45:10).

9. Alimony is a duty of children to parents in straights.

10. Assurance of nourishment may well draw from places where bread is wanting.

11. God’s continuance of famine should move souls to follow His providence for

food.

12. It is beseeming God’s servants to provide under Him against impoverishing of their families. So Joseph (Gen_45:11).

13. Eyewitnesses and they dear ones of God’s gracious events, should persuade good souls to believe them (verse 121.

14. Gracious souls may urge their dignity to help the distressed, but not in vain glory.

15. Grace makes nature speedy in the execution of its duty.

16. Gracious children desire earnestly their parents with them in their fulness (Gen_45:13). (G. Hughes, B. D.)

10 You shall live in the region of Goshen and be

near me—you, your children and grandchildren,

your flocks and herds, and all you have.

CLARKE, "Thou shalt dwell in the land of Goshen - Probably this district had been allotted to Joseph by the king of Egypt, else we can scarcely think he could have promised it so positively, without first obtaining Pharaoh’s consent. Goshen was the most easterly province of Lower Egypt, not far from the Arabian Gulf, lying next to Canaan, (for Jacob went directly thither when he came into Egypt), from whence it is supposed to have been about fourscore miles distant, though Hebron was distant from the Egyptian capital about three hundred miles. At Goshen Jacob stayed till Joseph visited him, Gen_46:28. It is also called the land of Rameses, Gen_47:11, from a city of that name, which was the metropolis of the country. Josephus, Antiq., 1. ii., c. 4, makes

Heliopolis, the city of Joseph’s father-in-law, the place of the Israelites’ residence. As גשם

geshem signifies rain in Hebrew, St. Jerome and some others have supposed that גשן

Goshen comes from the same root, and that the land in question was called thus because

it had rain, which was not the case with Egypt in general; and as it was on the confines of the Arabian Gulf, it is very probable that it was watered from heaven, and it might be owing to this circumstance that it was peculiarly fertile, for it is stated to be the best of the land of Egypt. See Gen_47:6, Gen_47:11. See also Calmet and Dodd.

GILL, "And thou shall dwell in the land of Goshen,.... Called by Artapanus (t)Kaisan or Kessan; the Septuagint version Gesan of Arabia, as it was that part of Egypt which bordered on Arabia: it seems to be the same with the land of Rameses, see Gen_47:11; and the Heliopolitan home, which, Strabo (u) says, was reckoned to be in Arabia, and in which were both the city of Heliopolis and the city Heroopolis, according to Ptolemy (w); for in the Septuagint version of Gen_46:28, instead of Goshen is Heroopolis, or the city of the Heroes in the land of Rameses, with which agrees Josephus (x): wherefore Dr. Shaw (y) observes, the land of Rameses or Goshen could be no other than the Heliopolitan home, taking in that part of Arabia which lay bounded near Heliopolis by the Nile, and near Heroopolis by the correspondent part of the Red Sea. Now either before this time Joseph had got a grant of this country, of Pharaoh, to dispose of at pleasure, or he had so much power and authority of himself as to put his father into it: or it may be, it was the domains of his father in law the priest of On, since On or Onii, according to Ptolemy (z), was the metropolis of the Heliopolitan home, and by some thought to be Heliopolis itself, and perhaps might be Joseph's own country, which he had with the daughter of the priest of On: indeed if what the Jewish writers say (a), that Pharaoh, king of Egypt in Abraham's time, gave to Sarah the land of Goshen for an inheritance, and therefore the Israelites dwelt in it, because it was Sarah their "mother's"; it would account for Joseph's proposing to put them into the possession of it without the leave of Pharaoh; but Goshen seems to have been in the grant of Pharaoh, who agreed and confirmed what Joseph proposed, Gen_47:6,

and thou shalt be near unto me; as he would be in Goshen, if Memphis was the royal seat at this time, as some think (b), and not Tanis or Zoan; or Heliopolis, or both, in their turn; and Artapanus (c) is express for it, that Memphis was the seat of that king of Egypt, in whose court Moses was brought up; and especially Heliopolis, nay be thought to be so, if Joseph dwelt at On or Heliopolis, where his father in law was priest or prince, which was near if not in Goshen itself: and according to Bunting (d), On or Oni was the metropolis of Goshen; and Leo Africanus says (e), that the sahidic province, in which was Fium, where the Israelites dwelt, see Gen_47:11, was the seat of the nobility of the ancient Egyptians:

thou and thy children, and thy children's children: for Jacob's sons had all of them children, even Benjamin the youngest, as appears from the following chapter:

and thy flocks, and thy herds, and all that thou hast; and Goshen, being a place of pasturage, was fit and suitable for them; and so Josephus says (f), of Heliopolis, which he takes to be the place where Jacob was placed, that there the king's shepherds had their pastures.

BE�SO�, "Genesis 45:10. Thou shalt dwell in the land of Goshen — A part of

Egypt bordering upon Canaan, well watered and fit for cattle, and therefore most

proper for the Israelites, not only for present use, and to keep them at some distance

from the inward parts of Egypt and from the court; but also that they might have

Canaan always in their eye and mind, and, in God’s time, might, with least

disadvantage march thither.

ELLICOTT, "(10) The land of Goshen.—This land, also called “the laud of

Rameses” (Genesis 47:11), probably from the city “Raamses,” which the Israelites

were compelled to build there (Exodus 1:11), was situated on the eastern bank of the

�ile, and apparently commencing a little to the north of Memphis extended to the

Mediterranean, and to the borders of the Philistines’ land (Exodus 13:17). In Psalms

78:12; Psalms 78:43, it is called the “field of Zoan,” or Tanis. It probably was an

unsettled district, but rich in pastures, and belonged in a very loose way to Egypt. In

the LXX. it is called “Gesem of Arabia,” to which country both Herodotus and

Strabo reckoned all the district on the east of the �ile towards the Isthmus of Suez

as belonging. And here the Israelites were constantly joined by large numbers of

Semitic immigrants, who were enrolled in their “tafs,” and swelled the rapidly

increasing number of their dependants. For, as we have seen before, not merely the

lineal descendants of Abraham were circumcised, but all his household and his

slaves; and being thus admitted into the covenant became members of the Jewish

church and nation (Genesis 17:23).

COKE, "Genesis 45:10. Thou shalt dwell in the land of Goshen— Goshen was the

most easterly province of Lower AEgypt, not far from the Arabian gulph, lying next

to Canaan; for Jacob went directly thither, when he came into AEgypt, and stayed

there till Joseph came to him, ch. Genesis 46:28. It is called also the land of Rameses,

ch. Genesis 47:11. See the note on that verse. Josephus, in his Antiquties, b. ii. c. 4.

makes Heliopolis, the city of Joseph's father-in-law, the place of the Israelites'

residence: and so it might be, for geographers place it within, or very near, the same

country. Wells's Geog. vol. i. p. 369. St. Jerome derives the name of Goshen from a

word which signifies rain, because it was oftener refreshed with showers than the

other provinces of AEgypt.

And thou shalt be near unto me— The province of Goshen could not therefore be

far from the royal city, where Joseph resided at Pharaoh's court, which was at this

time in the Lower AEgypt at Zoan, Psalms 78:43 called by other authors, Tanis. To

have an idea of the situation of the Lower AEgypt, where Goshen was situated,

consult the Universal History, vol. 1: p. 392, &c.

TRAPP, "Genesis 45:10 And thou shalt dwell in the land of Goshen, and thou shalt

be near unto me, thou, and thy children, and thy children’s children, and thy flocks,

and thy herds, and all that thou hast:

Ver. 10 Thou shalt be near unto me.] So sweet a comfort to friends, that death itself

is called but a departure. This the heathen persecutors knew, and therefore

banished the Christian confessors far asunder (a) One man may be by his counsel

an angel to another; [Ezra 10:3] as Bradford was to Dr Taylor in prison.

Communion with such is the "being bound up in the bundle of life," [1 Samuel

25:29] which was the blessing of Abigail upon David. St John trusted to come unto

the elect lady, and "speak face to face, that their joy might be full." [2 John 1:12]

When one desired to see Alexander’s treasure, he bid one of his servants show him,

not αργυριου ταλαντα, but τους φιλους; not his wealth, but his friends. (b) What an

honour is that, that Christ should say to us, "Ye are my friends, if ye do whatsoever

I command you!" [John 15:14] And should say to his Father, "Father, I will that

they also, whom thou hast given me, be with me where I am; that they may behold

my glory, which thou hast given me!" [John 17:24] What could Joseph say more for

his father and brethren?

11 I will provide for you there, because five years

of famine are still to come. Otherwise you and

your household and all who belong to you will

become destitute.’

GILL, "And there will I nourish thee,.... Provide for him and his family:

for yet there are five years of famine; still to come, two of the seven only being past:

lest thou, and thy household, and all that thou hast, come to poverty; his

whole posterity be consumed, as it would be in all probability, if he did not procure food for his family during the famine.

ELLICOTT, "(11) Thy household.—As the famine had lasted only two years, and as

Jacob had preserved his flocks and herds, so probably he had lost few or none of the

large number of men-servants and women-servants who belonged to him. He would

thus go down to Egypt as head of a large tribe, who would be called Israelites after

him, just as the Ishmaelites, to whom Joseph was sold (Genesis 37:25), bore

Ishmael’s name, not because they were lineally descended from him, but because he

had made them subject to his authority and that of his race. In Genesis 45:18 Joseph

speaks of “their households,” showing that each of the patriarchs had now his own

body of dependants, besides the still larger clan which belonged to Jacob.

TRAPP, "Genesis 45:11 And there will I nourish thee; for yet [there are] five years

of famine; lest thou, and thy household, and all that thou hast, come to poverty.

Ver. 11. And there will I nourish thee.] To requite parents is "good and acceptable

before God." [1 Timothy 5:4] At Athens, (a) it was death not to be kind to parents

and cherish them. The stork nourisheth her old sire and dam with admirable piety,

saith Pliny; (b) and is therefore called by the Hebrews Chasidah, or Merciful: and

by the Latins Pietatis-cultrix. The cuckoo, on the other side, is worthily hated, for

that she cruelly devoureth her own dam, the hedge sparrow, saith Melancthon. (c)

Mice are said to nourish their old ones that cannot shift for themselves, insigni

pietate, (d) Cornelius, among the Romans, got the name of Scipio, by his kindness to

his blind father, to whom he was the staff of his old age; as Macrobius relateth. (e)

And Aristotle (f) tells a strange story, how that, when from the hill Etna there ran

down a torrent of fire that consumed all the houses thereabouts, in the midst of

those fearful flames, God’s special care of the godly shined most brightly. For the

river of fire parted itself, and made a kind of lane for those who ventured to rescue

their aged parents, and pluck them out of the jaws of death. Our Saviour much

distasted and detested that damnable doctrine of the Pharisees, teaching children to

starve their parents, under pretence of devotion. [Matthew 15:4-6] And what would

he have said to the Popish Pharisees, that say, that a monk may not leave his cloister

to relieve his father, but rather let him die for hunger in the streets? Christ upon his

cross, though as full of sorrow as heart could hold, commended his mother to be

kept by the disciple whom he loved, with Iδου η µητηρ σου. [John 19:27] Agreeable

whereunto was that speech of the Samians, "I give thee this woman for a mother,"

(g) when to the richer of the citizens the mothers of those who died in the wars were

given to be maintained by them.

12 “You can see for yourselves, and so can my

brother Benjamin, that it is really I who am

speaking to you.

CLARKE, "That it is my mouth that speaketh unto you - The Targum of Jonathan ben Uzziel renders the place thus: - “Your eyes see, and the eyes of my brother Benjamin, that it is my own mouth that speaketh with you, in the language of the house of the sanctuary.” Undoubtedly Joseph laid considerable stress on his speaking with them in the Hebrew tongue, without the assistance of an interpreter, as in the case mentioned Gen_42:23.

GILL, "And, behold, your eyes see, and the eyes of my brother Benjamin,.... They were eyewitnesses of his being alive, having themselves seen him, and even Benjamin, who could not be suspected by his father of a fraud in imposing on him; and some of them could doubtless remember his features, and had an ocular proof of his being the very person, which they could with great evidence relate unto Jacob; as also his voice in speaking:

that it is my mouth that speaketh unto you; without an interpreter, as Aben Ezra, and in the Hebrew language, as the Targum and Jarchi; which might confirm them, and likewise their father upon their report, that the governor was not an Egyptian, but an Hebrew; and by that and other concurrent testimonies that he must be Joseph.

K&D, "Gen_45:12-13

But the brethren were so taken by surprise and overpowered by this unexpected discovery, that to convince them of the reality of the whole affair, Joseph was obliged to add, “Behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth

that speaketh unto you.

And tell my father all my glory in Egypt, and all that ye have seen, and bring my father quickly hither.”

BE�SO�, "Genesis 45:12-13. Your eyes see that it is my mouth — If they could

recollect themselves, they might remember something of his features and speech,

and be satisfied: or rather he means, You see, I speak to you not by an interpreter,

as hitherto I have done, but immediately, and in the Hebrew language. Ye shall tell

my father of all my glory — He enjoins this not out of pride and ostentation, but

from love to his aged father, knowing what pleasure it would give him. And ye shall

haste, and bring down my father hither — He is very earnest that his father and all

his family (Genesis 45:18) should come to him without delay, promising to provide

for them: I will nourish thee, Genesis 45:11. Thus our Lord Jesus being, like Joseph,

exalted to the highest honours and powers of the upper world, it is his will that all

that are his should be with him where he is. This is his commandment, that we be

with him now in faith and hope, and a heavenly conversation; and this is his

promise, that we shall be for ever with him.

13 Tell my father about all the honor accorded me

in Egypt and about everything you have seen. And

bring my father down here quickly.”

GILL, "And you shall tell my father of all my glory in Egypt,.... His wealth and riches, his grandeur and dignity, his power and authority:

and of all that you have seen; what a magnificent house he dwelt in; what a numerous train of servants he had; in what majesty he rode in the second chariot to the king; and what authority he exercised over the people, and what reverence they gave him, and what power he had, particularly in the distribution of corn:

and ye shall haste, and bring down my father hither; for Joseph had an eager desire to see him, wherefore this is repeated.

COKE, "Genesis 45:13. Tell my father of all my glory— He enjoins them to do this

out of filial love, and in order to give satisfaction to his good old father, not with any

vain or ostentatious views. In John 17:24 our Saviour says, that they may behold my

glory.

REFLECTIO�S.—An address so affecting as that of Judah's, could not fail of

moving any heart, not a stranger to the feelings of humanity; and how much more

Joseph's, so deeply interested in every argument, and pierced with every word of

Judah's expressive anguish. The servants instantly dismissed, a burst of tears, no

longer to be restrained, gives vent to the overflowing tenderness of his soul. His

brethren, who stood in tremulous expectation of instant doom, are astonished at the

sight; but beyond all imagination surprised, when words begin to find a passage,

and he cries, I am Joseph—Is my father yet alive? Confounded, they are dumb;

guilt troubles them: but oh! how far is Joseph's heart from anger or revenge! He

draws them near; comforts, instead of reflecting on them; bids them see God's hand

bringing good out of their evil; and hastens them to carry his dear and aged father

the strange tidings, and bring him down, to spend in plenty, in the land of Goshen,

the remaining years of famine. With mutual kisses and embraces he seals the happy

meeting, while tears of joy bedew each other's neck, and testify firm reconciliation.

Reader, thy heart is unfeeling, if thy tears mingle not with theirs. �ote; 1. We have

here a beautiful emblem of God's compassions toward the sinful sons of men. 2. An

astonishing display of his providence! how glorious and how merciful the

dispensation! Blessed are they that trust in him. 3. It is not only the duty, but should

be the delight of children to support their parents in their old age. 4. As Joseph says,

Come down to me, Jesus says, Come up to me: and Pharaoh's kingdom could not

provide such a dwelling, as those mansions which he has prepared for us in our

Father's house in heaven.

14 Then he threw his arms around his brother

Benjamin and wept, and Benjamin embraced him,

weeping.

CLARKE, "He fell upon his brother Benjamin’s neck - Among the Asiatics kissing the beard, the neck, and the shoulders, is in use to the present day; and probably falling on the neck signifies no more than kissing the neck or shoulders, with the arms around.

GILL, "And he fell upon his brother Benjamin's neck and wept,.... On his neck first, because he was his own brother by father and mother's side; and he wept over him for joy that he had a sight of him once more: the word for "neck" is in the plural number, and being used, may signify that he fell first on one side of his neck, and then on the other, to show his great affection for him:

and Benjamin wept upon his neck; their love and the tokens of it were reciprocal.

HE�RY, ". Endearments were interchanged between him and his brethren. He began with the youngest, his own brother Benjamin, who was but about a year old when Joseph was separated from his brethren; they wept on each other's neck (Gen_45:14), perhaps to think of their mother Rachel, who died in travail of Benjamin. Rachel, in her husband, Jacob, had been lately weeping for her children, because, in his apprehension, they were not - Joseph gone, and Benjamin going; and now they were weeping for her, because she was not. After he had embraced Benjamin, he, in like manner, caressed them all (Gen_45:15); and then his brethren talked with him freely and familiarly of all the affairs of their father's house. After the tokens of true reconciliation follow the instances of a sweet communion.

JAMISO�, "And he fell upon ... Benjamin’s neck — The sudden transition from a condemned criminal to a fondled brother, might have occasioned fainting or even death, had not his tumultuous feelings been relieved by a torrent of tears. But Joseph’s attentions were not confined to Benjamin. He affectionately embraced every one of his brothers in succession; and by those actions, his forgiveness was demonstrated more fully than it could be by words.

K&D, "Gen_45:14-15

He then fell upon Benjamin's neck and wept, and kissed all his brethren and wept on

them, i.e., whilst embracing them; “and after that, his brethren talked with him.” 4ֵן *ֲחֵרי: after Joseph by a triple assurance, that what they had done was the leading of God for

their own good, had dispelled their fear of retribution, and, by embracing and kissing them with tears, had sealed the truth and sincerity of his words.

SBC, "This incident is the most unquestionable instance in the Bible of tears of love. No other feeling but love made Joseph weep. Sorrow there could not have been, for at that moment, on his side at least, it was all joy. Job says, as the great purpose of all that God did with him, "God maketh my heart soft." And it is David’s constant experience, of which he speaks with pleasure, "My soul is even as a weaned child."

I. Tears of love are true evidences—and evidences which can scarcely speak falsely.

II. Tears have much of the nature of sacrifice in them.

III. Though there are no tears in heaven, yet loving tears on earth come nearer than anything else in the world to the alleluias of the saints, for they are the outbursts of an irrepressible emotion.

IV. Tears of kindness act back again, and make the kindness from which they sprang. In order to have the heart soft enough for tears (1) you must lead a pure life; (2) you must feel that you are loved; (3) you must be subdued; (4) you must help yourself by action; (5) you must have pity.

J. Vaughan, Sermons, 9th series, p. 77.

Reference: S. Baring-Gould, One Hundred Sermon Sketches, p. 211.

BI, "And he fell upon his brother Benjamin’s neck, and wept; and Benjamin wept upon his neck

Tears of love

This incident is the most unquestionable instance in the Bible of tears of love.No other feeling but love made Joseph weep.

I. Tears of love are true evidences—and evidences which can scarcely speak falsely.

II. Tears have much of the nature of sacrifice in them.

III. Though there are no tears in heaven, yet loving tears on earth come nearer than anything else in the world to the alleluias of the saints, for they are the outbursts of an irrepressible emotion.

IV. Tears of kindness act back again, and make the kindness from which they spring. In order to have the heart soft enough for tears—

(1) You must lead a pure life;

(2) You must feel that you are loved;

(3) You must be subdued;

(4) You must help yourself by action;

(5) You must have pity. (J. Vaughan, M. A.)

Lessons

1. Grace forbids not natural working of affection in its measure.

2. Mutual workings of hearts in brethren is but natural (Gen_45:14).

3. Sincere kisses and tears of injured brethren to offenders are remarkable.

4. Brotherly communion may be freely had, when grace had put away all offences, and accepted offenders (Gen_45:15). (G. Hughes, B. D.)

The first embrace for Benjamin

There was an instinctive delicacy in selecting that one for his first embraces who was best able to return them freely. It gave the others time. Not that he thought of that and planned it; but the instincts of a good heart are very wise. Benjamin could weep tears of unmingled joy, for he had love only to accept—not forgiveness as well. One looks eagerly through the story to find some word telling that the others wept, the ten men who were over forty years of age, the sinners convicted, humbled, pardoned. Such a word would be very welcome; but I do not find it. We have to be content to take another lesson in the mystery of restoring love—that it is easier for God to forgive us than for us to forgive ourselves; that the part of Christ’s work which most proves the omnipotence of His grace, is when He persuades us to believe that He has forgiven us. That once believed by the heart, tears flow fast. There is only One who can so look on us that we shall go forth and weep bitterly. Leaving Benjamin after a time, Joseph went from one to another of his brethren, kissing them and weeping on them. I see him beginning with Reuben and Simeon, ending with Judah. The appeal, if one may translate so tender an utterance of the heart into any words, meant this, “I love and forgive you: love me and trust me, trust me and love in return.” “And after that his brethren talked with him.” The struggle had been a hard one, but love had conquered. It matters little what they talked about—the wonders of Egypt, the storehouses, the capabilities of Goshen, Asenath and Manasseh and Ephraim, the state of the flocks at home, the children of each, their father, the dreams; the great thing was that they talked at all. It was not now as it had been at the banquet yesterday; restraint and stratagem had gone for ever; brother talked to brother, heart to heart. (A. M.Symington, D. D.)

15 And he kissed all his brothers and wept over

them. Afterward his brothers talked with him.

GILL, "Moreover, he kissed all his brethren,.... In their turns, to testify his real affection for them, and hearty reconciliation to them:

and wept upon them; that is, upon their necks, as he had on Benjamin's:

and after that his brethren talked with him: being emboldened by this carriage of his to them, and encouraged to believe that he really forgave them their sin against him, and was truly reconciled unto them, and had a real affection for them, and had no reason to fear he would avenge himself on them: they entered into a free conversation, and talked of their father and their family, and the concerns of it, and of what passed since the time he was separated from them.

SBC, "I. We cannot read the history of Joseph without feeling that a greater than Joseph is here; a Son, the well-beloved of His Father, against whom His own flesh and blood conspired to take away His life, but who from His prison came forth to reign, who is exalted at the right hand of God to be a Prince and a Saviour.

II. This marvellous history teaches more than this. We also are guilty concerning our Brother. As for us and for our salvation He came down from heaven to save us by His death, so now that He has gone up to heaven He lives to save us by His life. He makes us feel our need of Him and stand before Him self-accusing, self-condemned.

III. He who has done all this will never leave us, never forsake us, for He dieth no more.

W. W. Champneys, Penny Pulpit, No. 641.

Reference: Gen_45:16.—W. M. Taylor, Joseph the Prime Minister, p. 137.

BI, "He kissed all his brethren

A day of reconciliation

A day of reconciliation! A family made one.Brethren coming together again after long separation. It is a beautiful picture. Why should it not be completed, where it needs completion, in our own day amongst ourselves? Ministers sometimes have misunderstandings and say unkind things about one another—and exile one another from love and confidence for years. Is there never to be a day of reconciliation and Christian forgetfulness of wrongs, even where positive wrong has been done? Families and households often get awry. The younger brother differs with his eldest brother—sisters fall out. One wants more than belongs to him; another is knocked to the wall because he is weak; and there comes in the heart bitterness and alienation, and often brothers and sisters never have a kind word to say about one another. Is it always to be so? Don’t merely make it up, don’t patch it up, don’t cover it up—go right down to the base. You will never be made one, until you meet at the Cross and hear Him say, “He that doeth the will of My Father, which is in heaven, the same is My mother, and sister, and brother.” It is in Christ’s sorrow that we are to forget our woes, in Christ’s sacrifice we find the answer to our sin, in Christ’s union with the Father that we are to find all true and lasting reconciliation. But who is to begin? That is the wonderful question that is often asked us. Who is to begin? One would imagine that there were some very nice people about who only wanted somebody to tell them who was to begin. They want to be reconciled, only they don’t know who is to begin. I can tell you. You are! That is exactly how it is. But I am the eldest—yes, and therefore ought to begin.

But I am the youngest. Then whyshould the youngest be an obstinate pig-headed child? Who are you that you should not go and throw yourself down at your brother’s feet and say, “I have done you wrong, pardon me!” Who is to begin? You! Which! Both! When! Now! Oh! beware of the morality which says, “I am looking for the opportunity, and if things should so get together—” Sir! death may be upon you before you reason out your wretched casuistry; the injured or the injurer may be in the grave before you get to the end of your long melancholy process of self-laudation and anti-Christian logic. (J. Parker, D. D.)

The reconciled brethren

I. JOSEPH’S AVOWAL.

II. MUTUAL SALUTATIONS.

III. THE MESSAGE TO JACOB. Learn:

1. To avoid strife.

2. To repel any revengeful feelings.

3. To be kind and ready to forgive. (W. S. Smith, B. D.)

Emblem of forgiveness

Nothing is more moving to man than the spectacle of reconciliation; our weaknesses are thus indemnified, and are not too costly, being the price we pay for the hour of forgiveness; and the archangel who has never felt anger has reason to envy the man who subdues it. When thou forgivest, the man who has pierced thy heart stands to thee in the relation of the sea-worm, that perforates the shell of the mussel, which straightway closes the wound with a pearl. (W. Richter.)

MACLARE�, "RECOG�ITIO� A�D RECO�CILIATIO�

Genesis 45:1 - Genesis 45:15.

I

If the writer of this inimitable scene of Joseph’s reconciliation with his brethren was

not simply an historian, he was one of the great dramatic geniuses of the world,

master of a vivid minuteness like Defoe’s, and able to touch the springs of tears by a

pathetic simplicity like his who painted the death of Lear. Surely theories of legend

and of mosaic work fail here.

1. We have, first, disclosure. The point at which the impenetrable, stern ruler breaks

down is significant. It is after Judah’s torrent of intercession for Benjamin, and self-

sacrificing offer of himself for a substitute and a slave. Why did this touch Joseph so

keenly? Was it not because his brother’s speech shows that filial and fraternal

affection was now strong enough in him to conquer self? He had sent Joseph to the

fate which he is now ready to accept. He and the rest had thought nothing of the

dagger they plunged into their father’s heart by selling Joseph; but now he is

prepared to accept bondage if he may save his father’s grey head an ache. The

whole of Joseph’s harsh, enigmatical treatment had been directed to test them, and

to ascertain if they were the same fierce, cruel men as of old. �ow, when the doubt is

answered, he can no longer dam back the flood of forgiving love. The wisest

pardoning kindness seeks the assurance of sorrow and change in the offender,

before it can safely and wholesomely enjoy the luxury of letting itself out in tears of

reconciliation. We do not call Joseph a type of Christ; but the plain process of

forgiveness in his brotherly heart is moulded by the law which applies to God’s

pardon as to ours. All the wealth of yearning pardon is there, before contrition and

repentance; but it is not good for the offender that it should be lavished on him,

impenitent.

What a picture that is of the all-powerful ruler, choking down his emotion, and

hurriedly ordering the audience chamber to be cleared! How many curious glances

would be cast over their shoulders, by the slowly withdrawing crowd, at the strange

group-the viceroy, usually so calm, thus inexplicably excited, and the huddled, rude

shepherds, bewildered and afraid of what was coming next, in this unaccountable

country! How eavesdroppers would linger as near as they durst, and how looks

would be exchanged as the sounds of passionate weeping rewarded their open ears!

The deepest feelings are not to be flaunted before the world. The man who displays

his tears, and the man who is too proud to shed them, are both wrong; but perhaps

it is worse to weep in public than not to weep at all.

‘I am Joseph.’ Were ever the pathos of simplicity, and the simplicity of pathos, more

nobly expressed than in these two words?-{There are but two in the Hebrew.} Has

the highest dramatic genius ever winged an arrow which goes more surely to the

heart than that? The question, which hurries after the disclosure, seems strange and

needless; but it is beautifully self-revealing, as expressive of agitation, and as

disclosing a son’s longing, and perhaps, too, as meant to relieve the brothers’

embarrassment, and, as it were, to wrap the keen edge of the disclosure in soft wool.

2. We have, next, conscience-stricken silence. �o wonder his brethren ‘could not

answer’ and ‘were troubled at his presence.’ They had found their brother a ruler;

they had found the ruler their brother. Their former crime had turned what might

have been a joy into a terror. Already they had come to know and regret it. It might

seem to their startled consciences as if now they were about to expiate it. They

would remember the severity of Joseph’s past intercourse; they see his power, and

cannot but be doubtful of his intentions. Had all his strange conduct been

manoeuvring to get them, Benjamin and all, into his toils, that one blow might

perfect his revenge? Our suspicions are the reflections of our own hearts. So there

they stand in open-mouthed, but dumb, wonder and dread. It would task the pencil

of him who painted, on the mouldering refectory wall at Milan, the conflicting

emotions of the apostles, at the announcement of the betrayer, to portray that silent

company of abased and trembling criminals. They are an illustration of the

profitlessness of all crime. Sin is, as one of its Hebrew names tells us, missing the

mark-whether we think of it as fatally failing to reach the ideal of conduct, or as

always, by a divine nemesis, failing to hit even the shabby end it aims at. ‘Every

rogue is a roundabout fool.’ They put Joseph in the pit, and here he is on a throne.

They have stained their souls, and embittered their father’s life for twenty-two long

years, and the dreams have come true, and all their wickedness has not turned the

stream of the divine purpose, any more than the mud dam built by a child diverts

the Mississippi. One flash has burned up their whole sinful past, and they stand

scorched and silent among the ruins. So it always is. Sooner or later the same

certainty of the futility of his sin will overwhelm every sinful man, and dumb self-

condemnation will stand in silent acknowledgment of evil desert before the throne of

the Brother, who is now the Prince and the Judge, on whose fiat hangs life or death.

To see Christ enthroned should be joy; but it may be turned into terror and silent

anticipation of His just condemnation.

3. We have encouragement and complete forgiveness. That invitation to come close

up to him, with which Joseph begins the fuller disclosure of his heart, is a beautiful

touch. We can fancy how tender the accents, and how, with some lightening of fear,

but still hesitatingly and ashamed, the shepherds, unaccustomed to courtly

splendours, approached. The little pause while they draw near helps him to self-

command, and he resumes his words in a calmer tone. With one sentence of

assurance that he is their brother, he passes at once into that serene region where all

passion and revenge die, unable to breathe its keen, pure air. The comfort which he

addresses to their penitence would have been dangerous, if spoken to men blind to

the enormity of their past. But it will not make a truly repentant conscience less

sensitive, though it may alleviate the aching of the wound, to think that God has

used even its sin for His own purposes. It will not take away the sense of the

wickedness of the motive to know that a wonderful providence has rectified the

consequences. It will rather deepen the sense of evil, and give new cause of

adoration of the love that pardons the wrong, and the providence that neutralises

the harm.

Joseph takes the true point of view, which we are all bound to occupy, if we would

practise the Christian grace of forgiveness. He looks beyond the mere human hate

and envy to the divine purpose. ‘The sword is theirs; the hand is Thine.’ He can

even be grateful to his foes who have been unintentionally his benefactors. He thinks

of the good that has come out of their malice, and anger dies within him.

Highest attainment of all, the good for which he is grateful is not his all-but-regal

dignity, but the power to save and gladden those who would fain have slain, and had

saddened him for many a weary year. We read in these utterances of a lofty piety

and of a singularly gentle heart, the fruit of sorrow and the expression of thoughts

which had slowly grown up in his mind, and had now been long familiar there. Such

a calm, certain grasp of the divine shaping and meaning of his life could not have

sprung up all at once in him, as he looked at the conscience-stricken culprits

cowering before him. More than natural sweetness and placability must have gone

to the making of such a temper of forgiveness. He must have been living near the

Fountain of all mercy to have had so full a cup of it to offer. Because he had caught

a gleam of the divine pardon, he becomes a mirror of it; and we may fairly see in

this ill-used brother, yearning over the half-sullen sinners, and seeking to open a

way for his forgiveness to steal into their hearts, and rejoicing over his very sorrows

which have fitted him to save them alive, and satisfy them in the days of famine, an

adumbration of our Elder Brother’s forgiving love and saving tenderness.

4. The second part of Joseph’s address is occupied with his message to Jacob, and

shows how he longed for his father’s presence. There is something very natural and

beautiful in the repeated exhortations to haste, as indicating the impatient love of a

long-absent son. If his heart was so true to his father, why had he sent him no

message for all these years? Egypt was near enough, and for nine years now he had

been in power. Surely he could have gratified his heart. But he could not have

learned by any other means his brethren’s feelings, and if they were still what they

had been, no intercourse would be possible. He could only be silent, and yearn for

the way to open in God’s providence, as it did.

The message to Jacob is sent from ‘thy son Joseph,’ in token that the powerful ruler

lays his dignity at his father’s feet. �o elevation will ever make a true son forget his

reverence for his father. If he rise higher in the world, and has to own an old man,

away in some simple country home, for his sire, he will be proud to do it. The

enduring sanctity of the family ties is not the least valuable lesson from our

narrative for this generation, where social conditions are so often widely different in

parents and in children. There is an affectionate spreading out of all his glory before

his father’s old eyes; not that he cared much about it for himself, since, as we have

seen, elevation to him meant mainly work, but because he knew how the eyes would

glisten at the sight. His mother, who would have been proud of him, is gone, but he

has still the joy of gladdening his father by the exhibition of his dignity. It bespeaks

a simple nature, unspoiled by prosperity, to delight thus in his father’s delight, and

to wish the details of all his splendour to be told him. A statesman who takes most

pleasure in his elevation because of the good he can do by it, and because it will

please the old people at home, must be a pure and lovable man. The command has

another justification in the necessity to assure his father of the wisdom of so great a

change. God had set him in the Promised Land, and a very plain divine injunction

was needed to warrant his leaving it. Such a one was afterwards given in vision; but

the most emphatic account of his son’s honour and power was none the less

required to make the old Jacob willing to abandon so much, and go into such

strange conditions.

We have another instance of the difference between man’s purposes and God’s

counsel in this message. Joseph’s only thought is to afford his family temporary

shelter during the coming five years of famine. �either he nor they knew that this

was the fulfilment of the covenant with Abraham, and the bringing of them into the

land of their oppression for four centuries. �o shadow of that future was cast upon

their joy, and yet, the steady march of God’s plan was effected along the path which

they were ignorantly preparing. The road-maker does not know what bands of

mourners, or crowds of holiday makers, or troops of armed men may pass along it.

5. This wonderfully beautiful scene ends with the kiss of full reconciliation and

frank communion. All the fear is out of the brothers’ hearts. It has washed away all

the envy along with it. The history of Jacob’s household had hitherto been full of

sins against family life. �ow, at last, they taste the sweetness of fraternal love.

Joseph, against whom they had sinned, takes the initiative, flinging himself with

tears on the neck of Benjamin, his own mother’s son, nearer to him than all the

others, crowding his pent-up love in one long kiss. Then, with less of passionate

affection, but more of pardoning love, he kisses his contrite brothers. The offender

is ever less ready to show love than the offended. The first step towards

reconciliation, whether of man with man or of man with God, comes from the

aggrieved. We always hate those whom we have harmed; and if enmity were ended

only by the advances of the wrong-doer, it would be perpetual. The injured has the

prerogative of praying the injurer to be reconciled. So was it in Pharaoh’s throne-

room on that long past day; so is it still in the audience chamber of heaven. ‘He that

might the vantage best have took found out the remedy.’ ‘We love Him, because He

first loved us.’

The pardoned men find their tongues at last. Forgiveness has opened their lips, and

though their reverence and thanks are no less, their confidence and familiarity are

more. How they would talk when once the terror was melted away! So should it be

with the soul which has tasted the sweetness of Christ’s forgiving love, and has

known ‘the kisses of His mouth.’ Long, unrestrained, and happy should be the

intercourse which we forgiven sinners keep up with our Brother, the Prince of all

the land. ‘After that his brethren talked with him.’

JOSEPH, THE PARDO�ER A�D PRESERVER

II

THE noble words in which Joseph dissipates his brothers’ doubts have, as their first

characteristic, the recognition of the God by whom his career had been shaped, and,

for their next, the recognition of the purpose for which it had been. There is a world

of tenderness and forgivingness in the addition made to his first words in Genesis

45:4, ‘Joseph, your brother.’ He owns the mystic bond of kindred, and thereby

assures them of his pardon for their sin against it. It was right that he should

remind them of their crime, even while declaring his pardon. But he rises high

above all personal considerations and graciously takes the place of soother, instead

of that of accuser. Far from cherishing thoughts of anger or revenge, he tries to

lighten the reproaches of their own consciences. Thrice over in four verses he traces

his captivity to God. He had learned that wisdom in his long years of servitude, and

had not forgotten it in those of rule.

There will be little disposition in us to visit offences against ourselves on the

offenders, if we discern God’s purpose working through our sorrows, and see, as the

Psalmist did, that even our foes are ‘ men which are Thy hand, O Lord.’ True, His

overruling providence does not make their guilt less; but the recognition of it

destroys all disposition to revenge, and injured and injurer may one day unite in

adoring the result of what the One suffered at the other’s hands. Surely, some

Christian persecutors and their victims have thus joined hands in heaven. If we

would cultivate the habit of seeing God behind second causes, our hearts would be

kept free from much wrath and bitterness.

Joseph was as certain of the purpose as of the source of his elevation. He saw now

what he had been elevated for, and he eagerly embraced the task which was a

privilege. �o doubt, he had often brooded over the thought, ‘Why am I thus lifted

up?’ and had felt the privilege of being a nation’s saviour; but now he realises that

he has a part to play in fulfilling God’s designs in regard to the seed of Abraham.

Cloudy as his outlook into the future may have been, he knew that great promises

affecting all nations were intertwined with his family, separation from whom had

been a sorrow for years. But now the thought comes to him with sudden

illumination and joy: ‘This, then, is what it all has meant, that I should be a link in

the chain of God’s workings.’ He knows himself to be God’s instrument for effecting

His covenant promises. How small a thing honour and position became in

comparison!

We cannot all have great tasks in the line of God’s purposes, but we can all feel that

our little ones are made great by being seen to be in it. The less we think about

chariots and gold chains, and the more we try to find out what God means by setting

us where we are, and to do that, the better for our peace and true dignity. A true

man does not care for the rewards of work half as much as for the work itself. Find

out what God intends, and never mind whether He puts you in a dungeon or in a

palace. Both places lie on the road which He has marked and, in either, the main

thing is to do His will.

�ext comes the swiftly devised plan for carrying out God’s purpose. It sounds as if

Joseph, with prompt statesmanship, had struck it out then and there. At all events,

he pours it forth with contagious earnestness and haste. �ote how he says over and

over again ‘My father,’ as if he loved to dwell on the name, but also as if he had not

yet completely realised the renewal of the broken ties of brotherhood. It was some

trial of the stuff he was made of, to have to bring his father and his family to be

stared at, and perhaps mocked at, by the court. Many a successful man would be

very much annoyed if his old father, in his country clothes, and hands roughened by

toil, sat down beside him in his prosperity. Joseph had none of that baseness. Jacob

would come, if at all, as a half-starved immigrant, and would be ‘an abomination to

the Egyptians.’ But what of that? He was ‘my father,’ and his son knows no better

use to make of his dignity than to compel reverence for Jacob’s grey hairs, which he

will take care shall not be ‘brought down with sorrow to the grave.’ It is a very

homely lesson-never be ashamed of your father. But in these days, when children

are often better educated than their parents, and rise above them in social

importance, it is a very needful one.

The first overtures of reconciliation should come from the side of the injured party.

That is Christ’s law, and if it were Christians’ practice, there would be fewer

alienations among them. It is Christ’s law, because it is Christ’s own way of dealing

with us. He, too, was envied, and sold by His brethren. His sufferings were meant ‘to

preserve life.’ Stephen’s sermon in the Sanhedrin dwells on Joseph as a type of

Christ; and the typical character is seen not least distinctly in this, that He against

whom we have sinned pleads with us, seeks to draw us nearer to Himself, and to

lead us to put away all hard thoughts of Him, and to cherish all loving ones towards

Him, by showing us how void His heart is of anger against us, and how full of

yearning love and of gracious intention to provide for us a dwelling-place, with

abundance of all needful good, beside Himself, while the years of famine shall last.

16 When the news reached Pharaoh’s palace that

Joseph’s brothers had come, Pharaoh and all his

officials were pleased.

BAR�ES, "Gen_45:16-20

The intelligence that Joseph’s brethren are come reaches the ears of Pharaoh, and calls forth a cordial invitation to come and settle in Egypt. “It was good in the eyes of Pharaoh.” They highly esteemed Joseph on his own account; and that he should prove to be a member of a respectable family, and have the pleasure of again meeting with his nearest relatives, were circumstances that afforded them a real gratification. “The good of the land of Mizraim.” The good which it produces. Wagons; two-wheeled cars, fit for driving over the rough country, where roads were not formed. “Let not your eye care for your stuff;” your houses, or pieces of furniture which must be left behind. The family of Jacob thus come to Egypt, not by conquest or purchase, but by hospitable invitation, as free, independent visitors or settlers. As they were free to come or not, so were they free to stay or leave.

GILL, "And the fame thereof was heard in Pharaoh's house,.... The report was carried to court, and there it was told by some from Joseph's house, who had overheard what had passed, at least somewhat of it:

saying, Joseph's brethren are come; perhaps they might call him by his Egyptian name, though the historian gives him his Hebrew name, and which was his right name, and by which he was best known to the Hebrews, for whose sake chiefly he wrote:

and it pleased Pharaoh well, and his servants; for Joseph being greatly beloved both by the king and his courtiers, who are meant by his servants, they were glad of an opportunity of showing their further regard to him, by their respect and civilities to his relations and friends, who had been the means of providing for the welfare of the whole kingdom, and of saving all their lives; Pharaoh's expressions of pleasure on this occasion were, no doubt sincere, whatever were those of his courtiers; who might not so well affect a stranger, and one that had been in a very low estate of life, to be raised above them, and have so much trust reposed is him, and honour conferred upon him, and

might dissemble in their respect to Joseph before their sovereign; though such might be the prudence and affability of Joseph, and such the sense they had of their obligations to him in point of gratitude, that they might be really pleased to hear that his brethren were come; and the rather Pharaoh and his court might be the more delighted, because that it appeared that he came of a good family in Canaan; whereas they knew no more of him than of his having been a slave in Potiphar's house, and then cast into a prison for a crime charged upon him, out of which he was taken, and made the great man he was.

HE�RY 16-24, "Here is, 1. The kindness of Pharaoh to Joseph, and to his relations for his sake: he bade his brethren welcome (Gen_45:16), though it was a time of scarcity, and they were likely to be a charge to him. Nay, because it pleased Pharaoh, it pleased his servants too, at least they pretended to be pleased because Pharaoh was. He engaged Joseph to send for his father down to Egypt, and promised to furnish them with all conveniences both for his removal thither and his settlement there. If the good of all the land of Egypt (as it was not better stocked than any other land, thanks to Joseph, under God) would suffice him, he was welcome to it all, it was all his own, even the fat of the land (Gen_45:18), so that they need not regard their stuff, Gen_45:20. What they had in Canaan he reckoned but stuff, in comparison with what he had for them in Egypt; and therefore if they should be constrained to leave some of that behind them, let them not be discontented; Egypt would afford them enough to make up the losses of their removal. Thus those for whom Christ intends shares in his heavenly glory ought not to regard the stuff of this world: The best of its enjoyments are but stuff, but lumber; we cannot make sure of it while we are here, much less can we carry it away with us; let us not therefore be solicitous about it, nor set our eyes or hearts upon it. There are better things reserved for us in that blessed land whither our Joseph has gone to prepare a place.

II. The kindness of Joseph to his father and brethren. Pharaoh was respectful to Joseph, in gratitude, because he had been an instrument of much good to him and his kingdom, not only preserving it from the common calamity, but helping to make it considerable among the nations; for all their neighbours would say, “Surely the Egyptians are a wise and an understanding people, that are so well stocked in a time of scarcity.” For this reason Pharaoh never thought any thing too much that he could do for Joseph. Note, There is a gratitude owing even to inferiors; and when any have shown us kindness we should study to requite it, not only to them, but to their relations. And Joseph likewise was respectful to his father and brethren in duty, because they were his near relations, though his brethren had been his enemies, and his father long a stranger. 1. He furnished them for necessity, Gen_45:21. He gave them wagons and provisions for the way, both going and coming; for we never find that Jacob was very rich, and, at this time, when the famine prevailed, we may suppose he was rather poor. 2. He furnished them for ornament and delight. To his brethren he gave two suits a piece of good clothes, to Benjamin five suits, and money besides in his pocket, Gen_45:22. To his father he sent a very handsome present of the varieties of Egypt, Gen_45:23. Note, Those that are wealthy should be generous, and devise liberal things; what is an abundance good for, but to do good with it? 3. He dismissed them with a seasonable caution: See that you fall not out by the way, Gen_45:24. He knew they were but too apt to be quarrelsome; and what had lately passed, which revived the remembrance of what they had done formerly against their brother, might give them occasion to quarrel. Joseph had observed them to contend about it, Gen_42:22. To one they would say, “It was you that first upbraided him with his dreams;” to another, “It was you that stripped him of his fine coat;” to another, “It was you that threw him into the pit,” etc. Now Joseph, having forgiven them

all, lays this obligation upon them, not to upbraid one another. This charge our Lord Jesus has given to us, that we love one another, that we live in peace, that whatever occurs, or whatever former occurrences are remembered, we fall not out. For, (1.) We are brethren, we have all one Father. (2.) We are his brethren, and we shame our relation to him who is our peace, if we fall out. (3.) We are guilty, verily guilty, and, instead of quarrelling with one another, have a great deal of reason to fall out with ourselves. (4.) We are, or hope to be, forgiven of God whom we have all offended, and therefore should be ready to forgive one another. (5.) We are by the way, a way that lies through the land of Egypt, where we have many eyes upon us, that seek occasion and advantage against us, a way that leads to Canaan, where we hope to be for ever in perfect peace.

K&D, "Invitation to Jacob to Come into Egypt. - Gen_45:16. The report of the arrival of Joseph's brethren soon found it sway into the palace, and made so favourable an impression upon Pharaoh and his courtiers, that the king sent a message through Joseph to his brethren to come with their father and their families (“your houses”) into Egypt, saying that he would give them “the good of the land of Egypt,” and they should

eat “the fat of the land.” טּוב, “the good,” is not the best part, but the good things

(produce) of the land, as in Gen_45:20, Gen_45:23, Gen_24:10; 2Ki_8:9. ֵחֶלב, fat, i.e., the finest productions.

ELLICOTT, "(16) It pleased Pharaoh . . . —It was of great importance, as regards

the future position of the Israelites in Egypt, that they should go thither, not as men

who had forced themselves on the country. but as invited guests. Hence the

information that the arrival of Joseph’s brethren was a thing pleasing to Pharaoh,

and hence also the fulness with which his commands are recorded.

COFFMA�, "Verses 16-20

"And the report thereof was heard in Pharaoh's house, saying, Joseph's brethren

are come: and it pleased Pharaoh well, and his servants. And Pharaoh said unto

Joseph, Say unto thy brethren, This do ye: lade your beasts, and go, get you unto the

land of Canaan; and take your father and your households and come unto me; and I

will give you the good of the land of Egypt, and ye shall eat the fat of the land. �ow

thou art commanded, this do ye: take you wagons out of the land of Egypt for your

little ones, and for your wives, and bring your father, and come. Also regard not

your stuff; for the good of all the land of Egypt is yours."

"The report thereof was heard in Pharaoh's house ..." This is a clarification of what

is stated in Genesis 45:2. The fact that Pharaoh did not require any elaboration as to

who were "the brethren" of Joseph shows that Joseph had already informed him

fully of all that had been happening.

Pharaoh not only ratified and confirmed Joseph's words, but he put the invitation in

the form of a command, and added an offer of wagons to aid the transport of the

women and children.

"Wagons ..." These were two-wheeled carts "suitable for a flat country like Egypt,

and for traversing deserts and other areas where roads would not be available.

Herodotus mentions a four-wheeled cart which was used for transporting a shrine

or the image of a deity."[17] "This is the first mention of `wagons' in the Bible."[18]

CO�STABLE, "Verses 16-28

Israel"s decision to move to Egypt45:16-28

Pharaoh"s invitation was as generous as it was because Pharaoh held Joseph in high

regard. This is another excellent example of hospitality: giving the best that one has

to a starving and needy family. Pharaoh"s invitation was an invitation, not a

command. Pharaoh had no authority to command Jacob to move into Egypt. Jacob

was free to accept or reject this offer. If Jacob chose to accept it, he would be free to

return to Canaan whenever he chose. The fact that Jacob"s family could not leave

Egypt once they settled there was due to a new Pharaoh"s new policies concerning

the Israelites as residents of Egypt. It was not due to the action of this Pharaoh

(Sesostris III).

". . . when Pharaoh restates Joseph"s offer and "twice" gives the brothers the

"good" ( Genesis 45:18; Genesis 45:20) of the land of Egypt, it is hard not to see in

the purpose of this narrative a conscious allusion to the "good" ( Genesis 1:31) land

given to Adam in Genesis 1. The picture of Joseph is a picture of restoration-not just

the restoration of the good fortune of Jacob, but, as a picture, the restoration of the

blessing that was promised through the seed of Jacob. This picture is also a

blueprint for the hope that lies for the people of Israel at the end of the Pentateuch.

They are to go into the land and enjoy it as God"s good gift (e.g, Deuteronomy

30:5)." [�ote: Sailhamer, The Pentateuch . . ., p223.]

Joseph"s admonition to his brothers not to quarrel on their journey ( Genesis 45:24)

is a bit unclear. Probably he meant just that: not to become involved in arguing and

recriminations over the past (cf. Proverbs 29:9). Since Joseph had forgiven them,

they should forgive one another (cf. Matthew 18:21-35). However the usual meaning

of the Hebrew word is to fear (cf. Exodus 15:14). So part of his meaning may be that

they should not be afraid of robbers as they returned to Canaan or fearful of

returning to Egypt in the future. [�ote: Wenham, Genesis 16-50 , p430.]

Jacob had suffered as a victim of his sons" deception and malice. He had also

suffered because of his own failure to cling to the promises that God had given to his

forefathers, himself, and Joseph in his dreams. Jacob always had difficulty believing

without seeing. �evertheless when he believed that Joseph was alive and ruling over

Egypt, his spirit revived and he returned to a position of trust in God. For this

reason Moses called him "Israel" again in the text ( Genesis 45:28). Often in Genesis

a final comment by a chief actor in the drama anticipates the next scene, as here.

"Both Abraham and Jacob figuratively receive their sons back from the dead. Both

sons prefigure the death and resurrection of Christ, but Joseph even more so. Both

are not only alive but rulers over all (cf. Acts 2:32-34; Philippians 2:6-11). Jacob"s

response on hearing the incredibly good news prefigures the response of the

disciples when the women tell them that Christ is alive, having been raised from the

dead. They too greet the news at first with stunned disbelief and finally with

unspeakable joy when it is proved with many infallible proofs (cf. Luke 24:9-49;

John 21:1-9; John 21:24-25; Acts 1:3). Their faith, like Jacob"s, revives them,

reorients their lives, and makes them pilgrims venturing from land plagued by

famine to the best land imaginable." [�ote: Waltke, Genesis , p578.]

GUZIK, "(16-24) Pharaoh and Joseph send the brothers home with many gifts.

�ow the report of it was heard in Pharaohs house, saying, Josephs brothers have

come. So it pleased Pharaoh and his servants well. And Pharaoh said to Joseph, Say

to your brothers, Do this: Load your animals and depart; go to the land of Canaan.

Bring your father and your households and come to me; I will give you the best of

the land of Egypt, and you will eat the fat of the land. �ow you are commanded; do

this: Take carts out of the land of Egypt for your little ones and your wives; bring

your father and come. Also do not be concerned about your goods, for the best of all

the land of Egypt is yours. Then the sons of Israel did so; and Joseph gave them

carts, according to the command of Pharaoh, and he gave them provisions for the

journey. He gave to all of them, to each man, changes of garments; but to Benjamin

he gave three hundred pieces of silver and five changes of garments. And he sent to

his father these things: ten donkeys loaded with the good things of Egypt, and ten

female donkeys loaded with grain, bread, and food for his father for the journey. So

he sent his brothers away, and they departed; and he said to them, See that you do

not become troubled along the way.

a. Joseph gave them carts, according to the command of Pharaoh, and he gave them

provisions for the journey: The sons of Israel received transportation, provision,

garments, and riches because of who their favored brother was. Pharaoh blessed the

sons of Jacob for Josephs sake.

i. To return to Canaan with carts from Egypt was the cultural equivalent of landing

a jumbo jet among a tribe of isolated savages. It would be the stuff legends are made

of. (Boice)

b. See that you do not become troubled along the way: The idea behind the words

become troubled is literally become angry or quarrel. Joseph knew as soon as these

men left his presence they would be tempted to act in selfish, unspiritual ways. They

had to anticipate and guard against this.

PETT, "Verses 16-20

‘And their fame was heard in Pharaoh’s house saying, “Joseph’s brothers have

come.” And Pharaoh was well pleased, and his servants. And Pharaoh said to

Joseph, “Say to your brothers, ‘Do this. Load up your beasts and go, get yourselves

into the land of Canaan, and take your father and your households and come to me,

and I will give you the good of the land of Egypt and you will eat the fat of the land.

�ow that you are commanded, do this. Take for yourselves wagons from the land of

Egypt for your little ones and for your wives, and bring your father and come. Also

do not bother with your stuff. For the good of all the land of Egypt is yours.’

The news about Joseph’s brothers follows quickly, and reaches Pharaoh’s house a

little while after the news that he has been heard weeping with some ‘foreigners’

(Genesis 45:2). And it is a tribute to Joseph that Pharaoh is himself pleased at the

news, and his high officials also.

Then Pharaoh takes a hand with all the munificence of a Pharaoh. Joseph had

intended to bring his family over quietly but now it comes into the public domain.

The brothers are to load their asses with a superabundance of provisions, and they

are to take wagons to fetch all the members of the family tribe (their households).

(Pharaoh could not conceive of travelling without wagons). Then they are all to

come to Egypt where they will be given the very best. Indeed, they do not need to

bring any extraneous stuff with them for Pharaoh will provide them with all they

need and more.

“Wagons”. These were probably large, two-wheeled, covered ox-carts (compare

�umbers 7:3).

TRAPP, "Genesis 45:16 And the fame thereof was heard in Pharaoh’s house,

saying, Joseph’s brethren are come: and it pleased Pharaoh well, and his servants.

Ver. 6. It pleased Pharaoh well, and his servants.] And therefore his servants,

because Pharaoh. For, Aulici sunt instar speculi, saith Pareus. Courtiers are their

prince’s looking glasses; if he laugh, so do they; where he loves, they love, in

pretence, at least; for all is but counterfeit. And here, Potest Augur Augurem videre,

et non ridere? saith Cato, in Cicero. (a) The senate gave public thanks to the gods

for all that �ero did, even when he had killed his mother, though they never so

much abhorred it. When he sang at any time, though it were never so ill, for he had

a small harsh voice, his courtiers would soothe him up with, Quam pulcher Caesar,

Apollo, Augustus, εις ως πυθιος, µα σε Kαισαρ ουδεις σε νικα, &c. (b) And because

he hated the senate, notwithstanding all their flatteries, Vatinius was greatly in

favour with him, for saying, Odi te Caesar, quod Senator es. Parasiti principum

sputa, instar canum lingunt.

BI 16-20, "Take your father and your households, and come unto me: and I will give

you the flood of the land of Egypt

Pharaoh’s invitation to Jacob and his sons

I. THIS SPEAKS WELL AS TO HIS DELICATE CONSIDERATION FOR JOSEPH.

II. THIS SHOWS THE VALUE HE SET UPON JOSEPH.

III. THIS TEACHES US HOW GREAT IS THE INFLUENCE OF CHARACTER. (T. H.Leale.)

Bring your father; or, Christmas gatherings

Family gatherings are old as history! Governments change. There was government Patriarchal—government by Judges—government by Kings in old Judea; and there are governments now, Imperialist—Monarchical—Republican. But the family remains ever and always, founded by God, and rooted in the constitution of human life, as the mountains are rooted in the earth.

I. A GOOD MAN CARRIES THE OLD HOME IS HIS HEART. Joseph’s was not a self-chosen pilgrimage; “so then, it was not you that sent me hither, but God.” He knew that. It was a history over-ruled by God for highest ends. It is wise and well that enterprize and energy should characterize a nation’s sons, but they need not forget the old home. Surely, however, if any one might have cut off the remembrances of home, it was the castaway Joseph! That he owed his brethren nothing everyone must admit—nothing, indeed, but that which all Christians owe to their enemies and to themselves—the sovereignty of love over enmity. This man, successful, honoured, uplifted to be Prime Minister of Egypt, tried to exile the old home from his heart. The narrative in a previous chapter tells us this—“And Joseph called the name of the firstborn Manasseh: for God, said he, hath made me forget all my toil, and all my father’s house” (Gen_41:51). But one sight of the dear old faces broke down all his power to exclude them from his love.

II. IN A TRUE HOME EVERY LOST CHILD CREATES A BLANK. God wants every wandering child home. While we are yet a great way off, He comes forth to meet us. Jacob had many sons, and these sons had wives, and then fresh children came into the world—“his sons and his sons’ sons”; “his daughters and his sons’ daughters.” Children—grandchildren! But these words, “Joseph is not!” constitute a little window into Jacob’s heart. If you have ever lost a child, you still say in the words of the beautiful poem, “We are seven!” And if Joseph is away—far away—lost to you in the saddest of all senses, still he lives in your heart.

III. THE TIME COMES WHEN THE FATHER VISITS THE SON. This is beautiful. And it is a parable of that which occurs sometimes now. The old home circle visits the successful son, and he heads the table, and feels not that he does his father honour, but that the father honours him by his presence; this is all-glorious. I am not sure that the old world, of which China is one of the permanent shoots, does not set us an illustrious example in this respect, viz., the honour due to age and parentage; but I am sure that ancient Greece might teach us reverence, for a young man would rise in an assembly there and give his place to an aged man at once. Flippant familiarity in speech is unseemly in relations between the young and the old, for speech is an index of character. Joseph’s speech is touched with reverence, and he seems to feel a culmination of kindly providence in the fact that his father should know of his glory in Egypt. I trust that many a son’s heart will leap in future days when he sees, amid the faces looking on with rapt

interest in a season of honour and reward, the features of his father.

IV. THE JOURNEY IS THAT OF A RELIGIOUS OLD MAN. Israel took his journey, and “came to Beer-sheba, and offered sacrifices unto the God of his father Isaac.” Then he thought of his father. We smile at old men finding it difficult to think themselves old, but their childhood is only a little way behind. (W. M. Statham, M. A.)

17 Pharaoh said to Joseph, “Tell your brothers,

‘Do this: Load your animals and return to the

land of Canaan,

GILL, "And Pharaoh said unto Joseph,.... Who, it is highly probable, waited upon Pharaoh to acquaint him with the coming of his brethren; for it cannot be imagined that Pharaoh should say what follows upon a bare report, without having a further account of things from Joseph, or that he would neglect giving it, but take the first opportunity to inform him, whereupon he gave him the following order:

say unto thy brethren, this do ye; give them directions and instructions to do as follows:

lade your asses: with provisions for the present necessity of their father's household in Canaan, and for their journey back to Egypt:

and go, get you into the land of Canaan; with all the haste they could make.

JAMISO�, "Pharaoh said unto Joseph, Say unto thy brethren — As Joseph might have been prevented by delicacy, the king himself invited the patriarch and all his family to migrate into Egypt; and he made most liberal arrangements for their removal and their subsequent settlement. It displays the character of this Pharaoh to advantage, that he was so kind to the relatives of Joseph; but indeed the greatest liberality he could show could never recompense the services of so great a benefactor of his kingdom.

TRAPP, "Genesis 45:17 And Pharaoh said unto Joseph, Say unto thy brethren, This

do ye; lade your beasts, and go, get you unto the land of Canaan;

Ver. 17. And Pharaoh said unto Joseph.] Pharaoh is good to Jacob and his house,

for Joseph’s sake; so is God to us and ours, for Jesus’ sake. As any man was

intimate with Sejanus, so he found favour with Tiberius. As if any were at odds with

him, they lived in continual danger and durance, saith Tacitus; (a) so here.

O miserabilis humana conditio, et sine Christo, vanum omne quod vivimus, saith

Jerome. - Epitaph. �ep., tom. i. p. 25.

O the misery of those that be without Christ in the world!

18 and bring your father and your families back

to me. I will give you the best of the land of Egypt

and you can enjoy the fat of the land.’

GILL, "And take your father, and your households,.... Or families, for they were all married persons, and had children, and no doubt servants also: all were to be brought with them:

and come unto me; into his kingdom, to his metropolis, and to his palace, and into his presence:

and I will give you the good of the land of Egypt; the best things which it affords,

and the best and most fruitful part of it, as he afterwards did, which was the land of Goshen:

and ye shall eat the fat of the land; the choicest fruits of the earth, such as were produced in fields and gardens; meaning that they should have the finest of the wheat for themselves, and the fattest pastures for their flocks.

TRAPP "Genesis 45:18 And take your father and your households, and come unto

me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the

land.

Ver. 18. Come unto me: and I will give your, &c.] So saith Christ, "Come unto me,

and ye shall find rest to your souls," [Matthew 11:28] health to your bones, all the

blessings of this life and a better. Say, you meet with some trouble by the way, as

haply Jacob had foul weather ere he came down to Egypt. �on sunt condignae

passiones ad praeteritam culpam quae remittitur, ad praesentis consolationes

gratium, quae immittitur, ad futuram gloriam, quae promittitur, saith Bernard,

sweetly. What is a drop of vinegar put into an ocean of wine? �o country hath more

venomous creatures than Egypt, none more antidotes. So godliness, saith one, hath

many troubles, and as many helps against trouble.

19 “You are also directed to tell them, ‘Do this:

Take some carts from Egypt for your children

and your wives, and get your father and come.

GILL, "Now thou art commanded, this do ye,.... Had his orders from Pharaoh; had full power and authority to do the above things, and what follows: the sense Joseph Kimchi gives of this clause is, that Joseph was ordered by Pharaoh not to let any wagons go out of Egypt with corn, lest the Egyptians should want; but now Pharaoh said to him, though thou wert thus ordered, yet bid thy brethren do as follows:

take you wagons out of the land of Egypt: and lade them with corn, as the same writer observes; the Targum of Jonathan adds, which were drawn by oxen:

for your little ones, and for your wives: the wagons were to carry the women and children in when they returned:

and bring your father, and come; in one of the carriages, or in what way was most agreeable to him in his old age.

K&D, "At the same time Pharaoh empowered Joseph (“thou art commanded”) to give his brethren carriages to take with them, in which to convey their children and wives and their aged father, and recommended them to leave their goods behind them in Canaan, for the good of all Egypt was at their service. From time immemorial Egypt was rich in small, two-wheeled carriages, which could be used even where there were no roads (cf.

Gen_50:9; Exo_14:6. with Isa_36:9). “Let not your eye look with mourning (9ַחּס) at your goods;” i.e., do not trouble about the house-furniture which you are obliged to leave behind. The good-will manifested in this invitation of Pharaoh towards Jacob's family was to be attributed to the feeling of gratitude to Joseph, and “is related circumstantially, because this free and honourable invitation involved the right of Israel to leave Egypt again without obstruction” (Delitzsch).

ELLICOTT, "(19) Wagons.—Egypt being a flat country and carefully cultivated

was adapted for the use of vehicles, and consequently they were brought into use

there at an early period. Those depicted on the monuments had two wheels, and

were drawn by oxen. The chariots of Pharaoh and Joseph were probably drawn by

horses, which had about this time been introduced into Egypt.

Your little ones.—Heb., your “taf.” (See �ote on Genesis 34:29.) The “taf” included

the whole mass of dependants; and while “the household” (Genesis 45:18) would

have reference chiefly to the men, the “taf,” in opposition to it, would consist of the

female slaves and the children.

TRAPP, "Verse 19

Genesis 45:19 �ow thou art commanded, this do ye; take you wagons out of the land

of Egypt for your little ones, and for your wives, and bring your father, and come.

Ver. 19. Take you wagons out of the land of Egypt.] Christ also will send his wagons

for us, his cherubims, and clouds to fetch us up to heaven, at the last day, [1

Thessalonians 4:15] as they did Moses and Elias. [Matthew 17:3] This David

foresaw, and therefore envied not the pomp and state of those men of God’s hand,

that are whirled here up and down in wagons and chariots, &c. [Psalms 17:14-15]

20 �ever mind about your belongings, because the

best of all Egypt will be yours.’”

CLARKE, "Regard not your stuff - Literally, Let not your eye spare your

instruments or vessels. כליכם keleychem, a general term, in which may be included

household furniture, agricultural utensils, or implements of any description. They were not to delay nor encumber themselves with articles which could be readily found in Egypt, and were not worth so long a carriage.

GILL, "Also regard not your stuff,.... Or "your vessels" (g), utensils, household goods; he would not have them to be concerned if they could not bring all their goods with them, but were obliged to leave some behind, and which, because of the distance of the way and difficulty of the road, lying through sandy deserts, could not well be brought, since there was enough to be had in the land of Egypt; therefore, as it may be rendered, "let not your eye spare" (h), or "pity": do not be grieved at it, or say it is a pity to leave these good things behind. Some render and explain the words just the reverse, "leave nothing of your household goods" (i); bring all away with you, as if he would not have them think of returning again, but of settling and continuing in Egypt; but this does not so well agree with what follows as the former sense does:

for the good of all the land of Egypt is yours: whatever good things were in it, whether for food or use for themselves, their houses, or their flocks, all were at their service, and they were welcome to them; or the best or most fruitful part of the country was designed for them, and would be given to them, or was at their option.

COKE, "Genesis 45:20. Regard not your stuff— The word, which we render stuff,

keli, signifies furniture of any kind; whatever is prepared and finished for the כלי

use of man. And the expression, which is peculiar in the Hebrew, as the margins of

our Bibles shew, seems only to signify, that they should pay no regard to their

possessions or moveables in the land of Canaan. Chais translates it, ne regrettez

point vos meubles, don't regret or grudge your moveables. The rendering of the

Vulgate, leave nothing of your furniture behind, nec dimittatis quidquam de

supellectili vestra, is wrong, as the reason given in the next clause manifestly shews;

for the good of all the land of AEgypt is yours.

TRAPP, "Genesis 45:20 Also regard not your stuff; for the good of all the land of

Egypt [is] yours.

Ver. 20. Also regard not your stuff.] The same saith God to his; Care not for your

lumber and trumpery; suffer with joy the loss of your goods: Come, come away in

your affections; I have far better things for you above: the good of all the land of the

living is yours, &c. And should we not cheerfully follow the divine call? Many play

loath to depart, because they have treasure in the world, as those ten men had in the

field. [Jeremiah 12:8] But all that this world affords is but trash to the truly

religious. Alexander, hearing of the riches of the Indies, divided his kingdom of

Macedon among his captains and soldiers. And being asked what he had left for

himself; he answered, Hope. And should not the hope of heaven make us slight all

earthly vanities? Spes in terrenis, incerti nomen boni: spes in divinis, nomen est

certissimi. Hebrews 11:1.

21 So the sons of Israel did this. Joseph gave them

carts, as Pharaoh had commanded, and he also

gave them provisions for their journey.

BAR�ES, "Gen_45:21-24

The brothers joyfully accept the hospitable invitation of Pharaoh, and set about the necessary arrangements for their journey. “The sons of Israel;” including Joseph, who had his own part to perform in the proposed arrangement. “At the mouth of Pharaoh;” as he had authorized him to do. “Changes of raiment;” fine raiment for change on a high or happy day. To Benjamin he gives special marks of fraternal affection, which no longer excite any jealous feeling among the brothers, as the reasonableness of them is obvious. “Fall out.” The original word means to be stirred by any passion, whether fear or anger, and interpreters explain it as they conceive the circumstances and the context require.

The English version corresponds with the Septuagint =ργίζεσθε orgizesthe and with

Onkelos. It refers, perhaps, to the little flashes of heat, impatience, and contention that are accustomed to disturb the harmony of companions in the East, who behave sometimes like overgrown children. Such ebullitions often lead to disastrous consequences. Joseph’s exile arose from petty jealousies among brethren.

CLARKE, "Joseph gave them wagons - ,agal, which עגל agaloth, from עגלות

though not used as a verb in the Hebrew Bible, evidently means to turn round, roll round, be circular, etc., and hence very properly applied to wheel carriages. It appears from this that such vehicles were very early in use, and that the road from Egypt to Canaan must have been very open and much frequented, else such carriages could not have passed by it.

GILL, "And the children of Israel did so,.... As Pharaoh commanded, and Joseph from him directed them to do:

and Joseph gave them wagons, according to the commandment of Pharaoh: and beasts, either horses or oxen to draw them, and these not empty, though the principal use of them was to fetch his father and his family, and their goods:

and gave them provision for the way: both going and returning, as much as would suffice for both.

JAMISO�, "Joseph gave them wagons — which must have been novelties in Palestine; for wheeled carriages were almost unknown there.

COFFMA�, "Verses 21-24

"And the sons of Jacob did so; and Joseph gave them wagons, according to the

commandment of Pharaoh, and gave them provisions for the way. To all of them he

gave each man changes of raiment; but to Benjamin he gave three hundred pieces of

silver, and five changes of raiment. And to his father he sent after this manner: ten

asses laden with the good things of Egypt, and ten she-asses laden with grain and

bread and provision for his father by the way. So he sent his brethren away, and

they departed; and he said unto them, See that ye fall not out by the way."

"Three hundred pieces of silver ..." This was a very substantial gift. The price of a

slave was thirty shekels of silver (Exodus 21:32); and thus this gift was the

equivalent of a gift of ten slaves.

"See that ye fall not out by the way ..." Evidently Joseph here was guarding against

the brothers falling into recriminations against each other, some evidence of which

had already outcropped in Genesis 42:22. It was actually too late to lay the blame on

this one or that one, all were totally guilty, and now the whole ugly episode would

have to be poured out in their father's ears.

TRAPP, "Genesis 45:21 And the children of Israel did so: and Joseph gave them

wagons, according to the commandment of Pharaoh, and gave them provision for

the way.

Ver. 21. And gave them provision for the way.] So doth God give all his; meat that

the world knows not of; joy that the natural heart never tasted of; the white stone;

the hidden manna; the continual feast; the foretaste of eternal life, to hold up their

hearts till they come home to heaven. On the cares of a good conscience, he goes on

feeding, as Samson did on his honeycomb, till he came to his parents; as Joseph’s

brethren here did on their venison, till they came to their father Jacob.

BI 21-24, "Provision for the way

Divine provision for human wants

I. But for the provision Joseph sent them for the way, Jacob and his sons’ sons and daughters could never have crossed the hot desert. But the impossible had been made

possible by the command of Pharaoh and the love of Joseph. The journey was accomplished successfully, the desert was traversed without peril, without excessive fatigue, by means of the waggons sent out of the land of Egypt. When Jacob saw the waggons his heart revived.

II. Let us apply this to our Lord and to ourselves. Jesus Christ, the true Joseph, remembers us in His prosperity, and He sends an invitation to us by the desire of God the Father, who loveth us. He dots not bid us come to Him in our own strength, relying only on the poor food which a famine-struck land yields—does not bid us toil across a burning desert, prowled over by the lion, without provision and protection. There are sacraments and helps and means of grace, which He has sent to relieve the weariness of the way, to carry us on, to support us when we faint, to encourage us lest we should despair.

III. Let us not despise the means of grace. We may not ourselves want them, but others do. Go in your own waggon, or on your feet, if you can and dare, but upbraid not those who take refuge in means of transport you have not tried, or do not require. Those sacraments, those means of grace, those helps, ever new, yet old as Christianity, have borne many and many a blessed one along to the “good land,” who is now resting in Goshen and eating the fat of the land. (S. Baring-Gould, M. A.)

Joseph equips his brethren for their journey

I. HIS RESPECT AND HONOUR FOR HIS FATHER. This is seen—

1. In the portion he gave to Benjamin

2. In the portion he sent to his father.

II. HIS SHREWD WISDOM (Gen_45:24). (T. H. Leale.)

22 To each of them he gave new clothing, but to

Benjamin he gave three hundred shekels[b] of

silver and five sets of clothes.

CLARKE, "Changes of raiment - It is a common custom with all the Asiatic sovereigns to give both garments and money to ambassadors and persons of distinction, whom they particularly wish to honor. Hence they keep in their wardrobes several hundred changes of raiment, ready made up for presents of this kind. That such were given by way of reward and honor, see Jdg_14:12, Jdg_14:19; Rev_6:11. At the close of a feast the Hindoos, among other presents to the guests, commonly give new garments. A Hindoo garment is merely a piece of cloth, requiring no work of the tailor - Ward.

GILL, "To all of them he gave each man changes of raiment,.... Rich apparel,

two suits of clothes, to shift and change upon occasion, such as Homer (k) calls ιµατιαG

εξαµειβα, "changeable garments"; those he gave to everyone of his brethren, partly that

they might have something to show to their father and to their wives, which would cause them to give credit to the report they should give of Joseph, and his great prosperity; and partly that they might, upon their return, be provided with suitable apparel to appear before Pharaoh, and chiefly this was intended to show his great respect and affection for them, and reconciliation to them:

but to Benjamin he gave three hundred pieces of silver; or shekels, as the Targums of Onkelos and Jonathan, which amounted to between thirty and forty pounds of our money; the Septuagint very wrongly renders it three hundred "pieces of gold"; and besides these he gave him also

five changes of raiment; because of his greater love and affection for him.

JAMISO�, "changes of raiment — It was and is customary, with great men, to bestow on their friends dresses of distinction, and in places where they are of the same description and quality, the value of these presents consists in their number. The great number given to Benjamin bespoke the warmth of his brother’s attachment to him; and Joseph felt, from the amiable temper they now all displayed, he might, with perfect safety, indulge this fond partiality for his mother’s son.

COKE, "Genesis 45:22. To—each man changes of raiment— St. Jerome renders it,

two robes, binas stolas; and the Syriac, a pair of garments, which seems the true

interpretation. Great part of the riches of the ancients consisted in changes of

raiment, as well as in money; whence it became a custom to present changes of

raiment either for honour or reward, Judges 14:13. 2 Kings 5:5. Luke 15:22. Horace

mentions no less than five thousand robes in the possession of one Roman, lib. i.

epis. vi. ver. 43. The guests at weddings usually were presented with, and appeared

in, these garments; which explains Matthew 22:11. And the custom of keeping so

many of these garments is referred to by St. James, your riches are corrupted, and

your garments, preserved in your wardrobes, are moth-eaten, James 5:2.

PETT, 'Verse 22-23

‘To all of them he gave each man changes of clothing, but to Benjamin he gave three

hundred pieces of silver and five changes of clothing. And to his father he sent the

following, ten asses laden with the good things of Egypt, and ten she-asses laden

with corn and bread and victuals for his father by the way.’

Joseph piles gifts on his family. Each brother receives a full outfit of clothing, but

Benjamin his full brother gets five outfits and three hundred pieces of silver. As we

have seen ‘five’ is the Egyptian number of completeness. We can compare how, in

the account of Wen-Amon's mission to the King of Biblos, among the presents sent

to the king by the Egyptian ruler Smendes were five suits of garments of excellent

upper Egyptian linen, and five pieces of the same linen.

But for his father he sends ten ass-loads of gifts as well as ten she-ass loads of

provisions. These will help to convince his father of the truth of what he hears.

TRAPP, "Genesis 45:22 To all of them he gave each man changes of raiment; but to

Benjamin he gave three hundred [pieces] of silver, and five changes of raiment.

Ver. 22. But to Benjamin he gave, &c.] God gives his best blessings to his Benjamins.

"He is the Saviour of all men, but specially of them that believe." [1 Timothy 4:10]

"The Lord openeth the eyes of the blind, the Lord raiseth them that are bowed

down"; - these are common favours: but behold a better thing; - "the Lord loveth

the righteous." [Psalms 146:8] This is more than all the rest. Outward things God

gives to the wicked also, but as Joseph put his cup into their sack to pick a quarrel

with them; or at best, as he gave them here change of raiment, to show his general

love to them: but three hundred silverlings and five suits none but a Benjamin shall

have the honour and favour of. Artabazus, in Xenophon, complained, when Cyrus

had given him a cup of gold, and Chrysantas a kiss, in token of his special respect

and love, saying, that the cup that he gave him was not so good gold as the kiss that

he gave Chrysantas. When David said to Ziba, "All is thine that pertained to

Mephibosheth"; Ziba answereth, "I humbly beseech thee that I may find grace in

thy sight." [2 Samuel 16:4] As who should say, I had rather have the king’s favour

than the lands. Valde protestatus sum, said Luther, me nolle sic ab eo satiari. He

would not be put off with lands and large offers. And Moses would not hear of an

angel to go along with them. He would have God himself, or none. [Exodus 33:12-

17] The blessings that come "out of Sion," are choice, peculiar, even above any that

come out of "heaven and earth." [Psalms 134:3]

23 And this is what he sent to his father: ten

donkeys loaded with the best things of Egypt, and

ten female donkeys loaded with grain and bread

and other provisions for his journey.

CLARKE, "Meat for his father by the way - ,zan, to prepare זן mazon, from מזון

provide, etc. Hence prepared meat, some made-up dish, delicacies, confectionaries, etc. As the word is used, 2Ch_16:14, for aromatic preparations, it may be restrained in its meaning to something of that kind here. In Asiatic countries they have several curious methods of preserving flesh by potting, by which it may be kept for any reasonable length of time sweet and wholesome. Some delicacy, similar to the savory food which Isaac loved, may be here intended; and this was sent to Jacob in consideration of his age, and to testify the respect of his son. Of other kinds of meat he could need none, as he had large herds, and could kill a lamb, kid, sheep, or goat, whenever he pleased.

GILL, "And to his father he sent after this manner,.... Or "according to" this (l); either in like manner, as he gave his brethren change of raiment, &c. so he sent the like to him, as Aben Ezra and Ben Melech interpret it, referring it to what goes before; or rather as Jarchi, according to this account or number, even which follows: namely:

ten asses laden with the good things of Egypt: the best things the land afforded; the Targum of Jonathan says with wine, but that Egypt did not abound with; and so Jarchi, out of the Talmud, observes, that it was old wine that was sent, such as is agreeable to ancient men:

and ten she asses laden with corn; not made up into bread, next mentioned, and so distinguished from it:

and bread: ready made and baked:

and meat for his father by the way; food and fruit of various sorts; Aben Ezra reckons many, peas, beans, lentils, millet, fetches, figs, currants, and dates.

JAMISO�, "to his father he sent — a supply of everything that could contribute to his support and comfort - the large and liberal scale on which that supply was given being intended, like the five messes of Benjamin, as a token of his filial love [see on Gen_43:34].

COKE, "Genesis 45:23. Bread and meat for his father— The flesh which travellers

in the east frequently carry with their other provisions, is usually potted, in order to

preserve it fit for use. Dr. Shaw* mentions it as part of the provision he made for his

journey to Mount Sinai, which commonly is not completed under two months; nor

does he speak of any other sort of meat which he carried with him. In some such

way, doubtless, was the meat prepared, which Joseph sent to his father for his

viaticum when he was to come into AEgypt, ten asses laden with the good things of

AEgypt, and ten she-asses laden with corn, and bread and meat, for his father by

the way. But meat is by no means necessary for an eastern traveller; and especially

for so short a journey as Jacob had to take; and still less for one who was to travel

with considerable quantities of cattle, as we know Jacob did; see ch. Genesis 46:6;

Genesis 46:32. who consequently could kill a goat or a kid, a sheep or a lamb for

himself and his company, whenever he pleased. It was therefore, no doubt, sent

rather as a mark of respect, and as a delicacy. And St. Jerome, in a letter of his,

speaks of potted flesh in this light.

* Pref. p. 11.

There are other ways, however, in these hot countries of potting flesh for keeping,

besides that of contusion mentioned by St. Jerome, and practised in our country.

Jones, in the Misc. Curiosa, vol. 3: p. 388, 389. gives us this description of the

Moorish elcholle, which is made of beef, mutton, or camel's flesh, but chiefly beef;

and which "they cut into long slices, salt it well, and let it lie twenty-four hours in

the pickle. They then remove it out of the tubs or jars, into others filled with water,

and when it has lain a night, take it out, and hang it on ropes in the sun and air to

dry. When it is thoroughly dried and hard, they cut it into a pan or cauldron, which

is ready with boiling oil and suet sufficient to cover it, where it boils till it be very

clear and red, if one eat it; which, taken out, they set to drain. When all is thus done,

it stands till cool, and jars are prepared to put it up in, pouring the liquor they fried

it in upon it; and as soon as it is thoroughly cold, they stop it up close. It will keep

two years, it will be hard, and they look upon the hardest to be best done. This they

dish up cold, sometimes fried with eggs and garlic, sometimes stewed, and lemon

squeezed on it. It is very good any way, either hot or cold."

24 Then he sent his brothers away, and as they

were leaving he said to them, “Don’t quarrel on

the way!”

CLARKE, "See that ye fall not out by the way - This prudent caution was given by Joseph, to prevent his brethren from accusing each other for having sold him; and to prevent them from envying Benjamin, for the superior favor shown him by his brother. It is strange, but so it is, that children of the same parents are apt to envy each other, fall out, and contend; and therefore the exhortation in this verse must be always seasonable in a large family. But a rational, religious education will, under God, prevent every thing of this sort.

GILL, "So he sent his brethren away, and they departed,.... From Egypt to Canaan with the wagons, asses, and rich presents:

and he said unto them, see that ye fall not out by the way; the Targum of Jonathan adds, about the affair of selling me; which he had reason to fear they would, from what they, and particularly Reuben, had said in his presence, Gen_42:21; he was jealous this would be the subject of their discourse by the way, and that they would be blaming one another about it, and so fall into contentions and quarrels; that one would say it was owing to the reports of such an one concerning him, that they entertained

hatred against him; that it was such an one that advised to kill him, and such an one that stripped him of his clothes, and such an one that put him into the pit, and such an one that was the cause of his being sold; and thus shifting of things from one to another, and aggravating each other's concern in this matter, they might stir up and provoke one another to wrath and anger, as the word used signifies, which might have a bad issue; to prevent which Joseph gives them this kind and good advice; and especially there was the more reason to attend to it, since he was reconciled unto them, and was desirous the whole should be buried in oblivion.

JAMISO�, "so he sent his brethren away — In dismissing them on their homeward journey, he gave them this particular admonition:

See that ye fall not out by the way — a caution that would be greatly needed; for not only during the journey would they be occupied in recalling the parts they had respectively acted in the events that led to Joseph’s being sold into Egypt, but their wickedness would soon have to come to the knowledge of their venerable father.

BE�SO�, "Genesis 45:24. See that ye fall not out by the way — He knew that they

were but too apt to be quarrelsome; and that what had lately passed, as it revived

the remembrance of what they had done formerly against their brother, might give

them occasion to quarrel. �ow Joseph, having forgiven them all, lays this obligation

upon them, not to upbraid one another. This charge our Lord Jesus has given to us,

that we love one another, that we live in peace, that whatever occurs, or whatever

former occurrences are remembered, we fall not out. For, 1st, We are brethren; we

have all one Father. 2d, We are his brethren; and we shame our relation to him, who

is our peace, if we fall out. 3d, We are all guilty, verily guilty, and, instead of

quarrelling with one another, have a great deal of reason to fall out with ourselves.

4th, We are forgiven of God, whom we have all offended, and therefore should be

ready to forgive one another. 5th, We are by the way, a way that lies through the

land of Egypt, where we have many eyes upon us, that seek occasion and advantage

against us; a way that leads to Canaan, where we hope to be for ever in perfect

peace.

ELLICOTT, "(24) See that ye fall not out by the way.—Heb., do not get angry on

the journey. Joseph feared that they might reproach one another for their treatment

of him, and try to throw the blame on the one or two chiefly guilty, and that so

quarrels might ensue. This is the meaning given to the passage in all the versions,

and agrees with Joseph’s efforts to quiet their fears, and convince them of his good

intentions. Several modern commentators, however, translate “Be not afraid of the

journey,” but on insufficient grounds.

COKE, "Genesis 45:24. See that ye fall not out by the way— The word, rendered

fall not out, is very strong in the original; it signifies, to quarrel with passion and

fury, Proverbs 29:9. 2 Kings 19:27. Joseph, thinking that his brethren, reflecting

upon all that had passed, might probably reproach each other; or, possibly, that

their envy might be inflamed through the preference given to Benjamin, admonishes

them to maintain that union which they once so unkindly had broken: thus, in the

most delicate manner, intermixing admonition and reproof. �ote; 1. In our way to

heaven, we should carefully avoid disputes; we are brethren. 2. To forgive, becomes

those who are forgiven. 3. We shall give the AEgyptians, the men of this world, a

bad opinion of our religion, if we quarrel among ourselves.

PETT, "Verse 24

‘So he sent his brothers away and they departed. And he said to them, “See that you

do not fall out with each other on the way.” ’

Alternatively it could be translated ‘do not be agitated on the way’. It is difficult to

see why he should warn them against falling out, unless of course he has been aware

of some disagreement between them about how they will broach the matter to Jacob.

It is equally likely that he is comforting them in view of the task of telling their

father that he is alive.

TRAPP, "Genesis 45:24 So he sent his brethren away, and they departed: and he

said unto them, See that ye fall not out by the way.

Ver. 24. Fall not out by the way.] Such a charge layeth Christ upon all his, to love

one another, and to "keep the unity of the Spirit in the bond of peace." Si

collidimur, frangimur; If we clash, we are broken; according to the old fable of the

two earthen pots swimming in the sea. The daughter of dissension is dissolution,

said �azianzen. And every subdivision in point of religion is a strong weapon in the

hand of the contrary party, as he upon the Council of Trent wisely observed. (a)

Castor and Pollux, if they appear not together, it presages a storm.

25 So they went up out of Egypt and came to their

father Jacob in the land of Canaan.

BAR�ES, "Gen_45:25-28

The returning brothers inform their father of the existence and elevation of Joseph in Egypt. The aged patriarch is overcome for the moment, but at length awakens to a full apprehension of the joyful news. His heart fainted; ceased to beat for a time, fluttered, sank within him. The news was too good for him to venture all at once to believe it. But the words of Joseph, which they recite, and the wagons which he had sent, at length lead to the conviction that it must be indeed true. He is satisfied. His only thought is to go and see Joseph before he dies. A sorrow of twenty-two years’ standing has now been wiped away.

GILL, "And they went up out of Egypt,.... That lying lower than the land of Canaan:

and came into the land of Canaan unto Jacob their father; they found him alive and well.

HE�RY 25-28, "We have here the good news brought to Jacob. 1. The relation of it, at first, sunk his spirits. When, without any preamble, his sons came in, crying, Joseph is yet alive, each striving which should first proclaim it, perhaps he thought they bantered him, and the affront grieved him; or the very mention of Joseph's name revived his sorrow, so that his heart fainted, Gen_45:26. It was a good while before he came to himself. He was in such care and fear about the rest of them that at this time it would have been joy enough to him to hear that Simeon was released, and that Benjamin had come safely home (for he had been ready to despair concerning both these); but to hear that Joseph is alive is too good news to be true; he faints, for he believes it not. Note, We faint, because we do not believe; David himself had fainted if he had not believed, Psa_27:13. 2. The confirmation of it, by degrees, revived his spirit. Jacob had easily believed his sons formerly when they told him, Joseph is dead; but he can hardly believe them now that they tell him, Joseph is alive. Weak and tender spirits are influenced more by fear than hope, and are more apt to receive impressions that are discouraging than those that are encouraging. But at length Jacob is convinced of the truth of the story, especially when he sees the wagons which were sent to carry him (for seeing is believing), then his spirit revived. Death is as the wagons which are sent to fetch us to Christ: the very sight of it approaching should revive us. Now Jacob is called Israel (Gen_45:28), for he begins to recover his wonted vigour. (1.) It pleases him to think that Joseph is alive. He says

nothing of Joseph's glory, of which they told him; it was enough to him that Joseph was alive. Note, Those that would be content with less degrees of comfort are best prepared for greater. (2.) It pleases him to think of going to see him. Though he was old, and the journey long, yet he would go to see Joseph, because Joseph's business would not permit him to come to see him. Observe, He says, “I will go and see him,” not, “I will go and live with him;” Jacob was old, and did not expect to live long; “But I will go and see him before I die, and then let me depart in peace; let my eyes be refreshed with this sight before they are closed, and then it is enough, I need no more to make me happy in this world.” Note, It is good for us all to make death familiar to us, and to speak of it as near, that we may think how little we have to do before we die, that we may do it with all our might, and may enjoy our comforts as those that must quickly die, and leave them.

K&D 25-28, "When they got back, and brought word to their father, “Joseph is still

living, yea (ְוִכי an emphatic assurance, Ewald, §3306) he is ruler in all the land of Egypt,

his heart stopped, for he believed them not;” i.e., his heart did not beat at this joyful news, for he put no faith in what they said. It was not till they told him all that Joseph had said, and he saw the carriages that Joseph had sent, that “the spirit of their father Jacob revived; and Israel said: It is enough! Joseph my son is yet alive: I will go and see him before I die.” Observe the significant interchange of Jacob and Israel. When once the crushed spirit of the old man was revived by the certainty that his son Joseph was still alive, Jacob was changed into Israel, the “conqueror overcoming his grief at the previous misconduct of his sons” (Fr. v. Meyer).

COFFMA�, "Verses 25-28

"And they went up out of Egypt, and came into the land of Canaan unto Jacob their

father. And they told him, saying, Joseph is yet alive, and he is ruler over all the

land of Egypt. And his heart fainted, for he believed them not. And they told him all

the words of Joseph, which he had said unto them: and when he saw the wagons

which Joseph had sent to carry him, the spirit of Jacob their father revived: and

Israel said, It is enough; Joseph my son is yet alive: I will go see him before I die."

It is notable that Jacob did not seem to be impressed with the fact of Joseph's being

a ruler of Egypt, but only with the fact that he was still alive. His unbelief of the

brothers at the outset of their glorying report is understandable enough.

Apparently, the sight of the wagons proved to be the factor that convinced him of

the truth of their messages.

Right here, the die is cast. Jacob and all the children of Israel would go down into

Egypt, where the long sojourn God had foretold to Abraham would begin. �ote

also, that Jacob is pointedly referred to here as "Israel." It is the covenant

relationship of God to this whole people that dominates every word of the Book of

Genesis.

What a wonder is this record of HOW it happened! God over-ruled the hatreds,

jealousies, and envious wickedness of men to place one of Jacob's sons on the throne

of the land of Egypt, who, in time, brought the whole posterity of Israel to live there.

The Egyptians detested foreigners, especially shepherds; and, thus there would be

no easy possibility of Jacob's posterity forming marriages with pagans, as had

already begun to happen in the case of Judah. �ot only that, in Egypt, they would

have the protective arm of a powerful central government which would secure them

against hostile attack. The people would be pressured from outside by the culture

where they were, by the prejudices of the people, absolutely rejected. Under those

divinely appointed conditions, they would indeed grow into a mighty nation! How

marvelous are the ways of God.

GUZIK, ". (25-28) Jacob hears the good news - that Joseph lives.

Then they went up out of Egypt, and came to the land of Canaan to Jacob their

father. And they told him, saying, Joseph is still alive, and he is governor over all the

land of Egypt. And Jacobs heart stood still, because he did not believe them. But

when they told him all the words which Joseph had said to them, and when he saw

the carts which Joseph had sent to carry him, the spirit of Jacob their father

revived. Then Israel said, It is enough. Joseph my son is still alive. I will go and see

him before I die.

a. He did not believe them: Jacob was told Joseph was dead and believed it. Then he

was told Joseph was alive, and he did not believe it until his sons told him the words

of Joseph and showed him the blessings that came to them through Joseph. Then he

believed Joseph was alive, though he had not yet seen him.

i. By analogy, we can say that the only way people will know Jesus is alive is if we

tell them His words and show them His blessings in our lives.

b. It is enough. Joseph my son is still alive: Knowing that the favored son was alive -

back from the dead, as it were - changed Israels testimony from all these things are

against me (Genesis 42:36) to it is enough.

i. This testimony of faith comes from Israel, not Jacob. When Jacob was in charge,

we saw a whining, self-pitying, complaining, unbelieving type of man. In contrast

Israel, the man God had conquered, had a testimony of faith.

PETT, "Verses 25-28

‘And they went up out of the land of Egypt and came into the land of Canaan to

Jacob their father. And they told him, saying, “Joseph is still alive and he is ruler

over all the land of Egypt.” And he felt weak (‘his heart fainted’) because he did not

believe them. And they told him all the words of Joseph which he had spoken to

them and when he saw the wagons which Joseph had sent to carry him the spirit of

Jacob their father revived. And Israel said, “It is enough. Joseph my son is still

alive. I will go and see him before I die.” ’

Great discussions must have taken place, first with Joseph and then on the journey,

about exactly what they should tell Jacob. It would seem that they decided to say

nothing, but to leave him to think that Joseph had escaped death in some way

unexplained. The news of Joseph being still alive was enough shock for the old man

without adding to it. He just could not believe it. But when he saw the wagons and

the provisions he had to accept that maybe it was true. And gradually he accepted

the good news with clear satisfaction. His words are poignant. ‘I will be able to see

him before I die.’

However ‘all the words of Joseph’ may suggest that they admitted everything, in

which case we must recognise that the writer does not want to spoil the joy and

response at the news of Joseph’s survival with recriminations about the past. But in

our view it is more likely from the narrative that the facts were kept from him, at

least for the present.

26 They told him, “Joseph is still alive! In fact, he

is ruler of all Egypt.” Jacob was stunned; he did

not believe them.

CLARKE, "Jacob’s heart fainted - Probably the good news so overpowered him as to cast him into a swoon. He believed them not - he thought it was too good news to be true; and though it occasioned his swooning, yet on his recovery he could not fully credit it. See a similar case, Luk_24:41 (note).

GILL, "And told him,.... What had happened to them in Egypt:

saying, Joseph is yet alive; who was thought by him and them to have been dead long ago:

and he is governor over all the land of Egypt; deputy governor, and had such power and authority that nothing was done without his order; the executive power or administration of government was put into his hands, and all the officers of the kingdom were under him, he was next to Pharaoh:

and Jacob's heart fainted, for he believed them not; it was too great and too good news to be true; though it was desirable, it was unexpected; it amazed him, he knew not what to think, or say or believe about it; there was such a conflict of the passions in him, that he could not compose himself, or reason with himself about it; and what might serve the more to hinder his belief of it was, that this report of theirs was contrary to what they themselves had before related of his death; and very likely upon the mention of the thing he fell into a swoon, and was not himself for a while; and when he came a little to himself, they went on with their account, as follows.

BE�SO�, "Genesis 45:26. They told him — Probably without any preamble;

Joseph is yet alive — The very mention of Joseph’s name revived his sorrow, so that

his heart fainted, and it was a good while before he came to himself. He was in such

care and fear about the rest of them, that at this time it would have been joy enough

to him to hear that Simeon was released, and Benjamin come safe home; for he had

been ready to despair concerning them both; but to hear that Joseph was alive was

too good news to be true; he faints, for he believes it not.

ELLICOTT, "(26) Jacob’s heart fainted.—Heb., grew cold. This was not the effect

of incredulity or suspicion, but of surprise. Jacob, crushed by the loss of the child

who had taken the place of his beloved Rachel in his heart, had nothing left to

interest him except Benjamin. When, therefore, the news come that Joseph still lives,

his mind cannot open itself to receive the joyful tidings, and their first effect is to

chill him with a renewed sense of his loss. It is only when he sees the wagons, and

other clear proofs of the fact, that life returns to his benumbed faculties, and he

becomes capable of joy.

COKE, "Genesis 45:26. Jacob's heart fainted— The Vulgate, and some others,

render this passage, Jacob awoke, as it were, out of a dead sleep, yet he believed

them not. The particle כי ki, rendered for in our version of the Bible, often signifies

but, but yet, or although: and thus the meaning of the passage is, that though Jacob

did not perfectly believe, or had not heard enough to be sufficiently confirmed in the

belief of their words; yet the very hearing of Joseph's being yet alive, whom he

thought so long dead, gave such a sudden shock to his blood and animal spirits, and

poured in such a tide of joy upon his heart, as quite overpowered the venerable

patriarch, and made him fall into a swoon. That sudden transports of joy, as well as

other passions, will produce this effect, is well known from experience. Le Clerc

quotes a remarkable instance out of Aulus Gellius. "After the battle of Cannae, in

which the Roman army was cut to pieces, an ancient mother, hearing that her son

was slain, pined with grief and melancholy; but the report proved false, and the

youth returned not long after to Rome. The mother, struck with the sudden sight of

him, was so overpowered with the fulness of unexpected joy which rushed in upon

her, that she swooned away and died."

TRAPP, "Genesis 45:26 And told him, saying, Joseph [is] yet alive, and he [is]

governor over all the land of Egypt. And Jacob’s heart fainted, for he believed them

not.

Ver. 26. Joseph is yet alive.] This was the most joyful news that ever Jacob heard,

and the sincerest pleasure that ever he had; which therefore God reserves for his

age. How did his good heart, after he had recollected himself, dance Levaltoes in his

bosom, to hear of Joseph’s honour, but especially of his life! What shall ours do,

when we see Christ in his kingdom!

Jacob’s heart fainted, for he believed them not.] They had told him a tale before;

and he that once hath cracked his credit is hardly, after, believed. Besides, he

thought the news was too good to be true. Tarda solet magnis rebus inesse fides. The

joy of heaven is so great, that we must "enter into it"; it cannot enter into us. "Enter

into the joy of thy Lord." [Matthew 25:21]

27 But when they told him everything Joseph had

said to them, and when he saw the carts Joseph

had sent to carry him back, the spirit of their

father Jacob revived.

CLARKE, "When he saw the wagons - the spirit of Jacob - revived - The wagons were additional evidences of the truth of what he had heard from his sons; and the consequence was, that he was restored to fresh vigor, he seemed as if he had gained

new life, ותחי vattechi, and he lived; revixit, says the Vulgate, he lived afresh. The

Septuagint translate the original word by ανεζωπυρησε, which signifies the blowing and

stirring up of almost extinguished embers that had been buried under the ashes, which word St. Paul uses, 2Ti_1:6, for stirring up the gift of God. The passage at once shows the debilitated state of the venerable patriarch, and the wonderful effect the news of Joseph’s preservation and glory had upon his mind.

GILL, "And they told him all the words of Joseph, which he had said unto them,.... Not concerning their selling of him, and his forgiveness of them, and reconciliation to them, which perhaps Jacob never heard of to his dying day, since he makes no mention of it, nor hints at it in his dying words to them; but of his great

advancement in the court of Pharaoh, and how desirous he was to have his father and family with him, and provide for them, since there were five years of famine yet to come:

and when he saw the wagons which Joseph had sent to carry him, and his sons wives and children, down to Egypt in; and which were so grand and magnificent, that he was easily persuaded could never have been provided by his sons, if what they had said concerning Joseph was not true: and then

the spirit of Jacob their father revived: not the Holy Spirit, or spirit of prophecy, as the Targums, which the Jews say departed from him, and had not been with him since the loss of Joseph, but now returned; but his own natural spirit, he became lively and cheerful, giving credit to the report of his sons.

SBC, "We see here how probabilities are the handmaids and the helpers of faith. Slight tokens become the aliment, the very food, on which action feeds, strengthens, nurtures itself, and goes forth to fulfil the work marked out by Providence for the life.

I. Jacob’s heart fainted; but old men, dying persons, often feel that some unrealised object detains them here. Jacob was like watchers who have gone to the point and taken lodgings, to be the first to hail the ship; and as pennon after pennon flutters in sight they hail it, but it is not the expected vessel, and the heart faints, until at last the well-known signal waves in the wind. Sense sees it, and faith revives.

II. The lesson of the patriarch’s history is that faith may not realise all it desires, but it may realise what confirms, revives, and assures. "He saw the wagons": "Faith cometh by hearing"; it is a moral principle created in the mind, not so much by facts as probabilities. Faith is moved and swayed by antecedental considerations. So these wagons were, in all probability, an aid to faith, and his heart revived. Treasure up marks and tokens of another country; you will find they will not be wanting.

III. If you deal faithfully with the tremendous hints and probabilities sacred to your own nature, sacred to the Holy Word, sacred to the infinite manifestation of God in the flesh in the person of Jesus Christ, they will hold you fast in the power of awful convictions, and in the embrace of infinite consolations. The wagons assured Jacob that Joseph was yet alive, and there are innumerable conveyances of grace which assure us that Jesus is yet alive.

E. Paxton Hood, Christian World Pulpit, vol. v., p. 161.

I. But for the provision Joseph sent them for the way, Jacob and his sons’ sons and daughters could never have crossed the hot desert. But the impossible had been made possible by the command of Pharaoh and the love of Joseph. The journey was accomplished successfully, the desert was traversed without peril, without excessive fatigue, by means of the wagons sent out of the land of Egypt. When Jacob saw the wagons his heart revived.

II. Let us apply this to our Lord and to ourselves. Jesus Christ, the true Joseph, remembers us in His prosperity, and He sends an invitation to us by the desire of God the Father, who loveth us. He does not bid us come to Him in our own strength, relying

only on the poor food which a famine struck land yields—does not bid us toil across a burning desert, prowled over by the lion, without provision and protection. There are sacraments and helps and means of grace, which He has sent to relieve the weariness of the way, to carry us on, to support us when we faint, to encourage us lest we should despair.

III. Let us not despise the means of grace. We may not ourselves want them, but others do. Go in your own wagon, or on your feet if you can and dare, but upbraid not those who take refuge in means of transport you have not tried, or do not require. Those sacraments, those means of grace, those helps, ever new, yet old as Christianity, have borne many and many a blessed one along to the "good land," who is now resting in Goshen and eating the fat of the land.

S. Baring-Gould, Village Preaching for a Year, vol. ii., p. 153.

BE�SO�, "Genesis 45:27. When he saw the wagons, his spirit revived — �ow

Jacob is called Israel, for he begins to recover his wonted vigour. It pleases him to

think that Joseph is alive. He says nothing of Joseph’s glory, which they had told

him of; it was enough to him that Joseph was alive: it pleases him to think of going

to see him. Though he was old, and the journey long, yet he would go to see Joseph,

because Joseph’s business would not permit him to come to him. Observe he will go

see him, not, I will go live with him; Jacob was old, and did not expect to live long:

but I will go see him before I die, and then let me depart in peace; let my eyes be

refreshed with this sight before they are closed, and then it is enough; I need no

more to make me happy in this world.

COKE, "Genesis 45:27. When he saw the waggons— The intelligence of his son

Joseph was so unexpected, yet so important to the good old father, that he could

scarcely be persuaded to believe the truth of it; nor could he be satisfied, without the

convincing evidence of the magnificent presents which Joseph had sent him: then

his spirit revived; i.e.. he not only recovered perfectly from his fainting fit, but was

now raised to greater life and vigour than he had felt since the loss of Joseph.

Pristino vigori restitutus est, says Bochart; he was restored to his ancient vigour. Joy

revived his heart, says St. Chrysostom, just as fresh oil poured upon a lamp, which

was ready to die, makes it rekindle, and shed a new and more vigorous light.

TRAPP, "Genesis 45:27 And they told him all the words of Joseph, which he had

said unto them: and when he saw the wagons which Joseph had sent to carry him,

the spirit of Jacob their father revived:

Ver. 27. When he saw the wagons.] Such assurance have deeds above words, (a) �os

non eloquitour magna, sed vivimus, said those primitive Christians. And no

Christian is an ill-lived man, unless he be a pretender only to that religion, saith

Athenagoras, in his apclogy for them. (b) For as one said of David’s words in the

ll9th Psalm, that they are verba vivenda non legenda; so is religion to be credited, by

the power and practice of it. Christians should lead convincing lives: and, by their

piety and patience, muzzle the malevolent, throttle envy itself. I have read (c) of a

woman, who, living in professed doubt of the Godhead, after better illumination and

repentance, did often protest that the vicious life of knowing man in that town did

conjure up those damnable doubts in her soul. The difference between divinity and

other sciences is, that it is not enough to know, but you must do it; as lessons of

music must be practised, and a copy not read only, but acted.

The spirit of Jacob their father revived.] How will our spirits exult and triumph

when we shall hear the last trump, see the messengers and wagons sent for us!

Consider the crowns, sceptres, kingdoms, glories, beauties, angelical entertainments,

beatifical visions, sweetest varieties, felicities, eternities, that we are now to be

possessed of! Surely, as Aeneas and his company, when they came within view of

Italy, after long tossing in the Mediterranean and Aegean seas, joyfully cried out -

“Italiam, Italiam primus conclarnat Achates;

Italiam socii laeto clamore salutant.” - Virg.

And as when Godfrey of Bulloin and his company went to Jerusalem, as soon as

they saw the highi turrets they gave a mighty shout, that the earth: rang. So when

we shall see the battlements of the �ew Jerusalem, what acclamations will it ring of!

Quam quae sunt oculis subiecta fidelibus, &c.

BI, "When he saw the waggons which Joseph had sent to carry him, the spirit of Jacob their father revived

Probability an aid to faith

We see here how probabilities are the handmaids and the helpers of faith.Slight tokens become the aliment, the very food, on which action feeds, strengthens, nurtures itself, and goes forth to fulfil the work marked out by Providence for the life.

I. Jacob’s heart fainted; but old men, dying persons, often feel that some unrealized object detains them here. Jacob was like watchers who have gone to the point and taken lodgings, to be the first to hail the ship; and as pennon after pennon flutters in sight they hail it, but it is not the expected vessel, and the heart faints, until at last the well-known signal waves in the wind. Sense sees it, and faith revives.

II. The lesson of the patriarch’s history is that faith may not realize all it desires, but it may realize what confirms, revives, assures. “He saw the waggons”: “Faith cometh by hearing”; it is a moral principle created in the mind, not so much by facts as probabilities. Faith is moved and swayed by antecedental considerations. So these waggons were, in all probability, an aid to faith, and his heart revived. Treasure up marks and tokens of another country; you will find they will not be wanting.

III. If you deal faithfully with the tremendous hints and probabilities sacred to your own nature, sacred to the Holy Word, sacred to the infinite manifestation of God in the flesh in the person of Jesus Christ, they will hold you fast in the power of awful convictions, and in the embrace of infinite consolations. The waggons assured Jacob that Joseph was yet alive, and there are innumerable conveyances of grace which assure us that Jesus is yet alive. (E. Paxton Hood.)

The joyful news told to Jacob

I. IT IS, AT FIRST, RECEIVED WITH INCREDULITY.

II. IT IS AFTERWARDS ACCEPTED UPON OUTWARD EVIDENCE.

III. IT ENABLED JACOB TO VINDICATE HIS OLD CHARACTER

1. His faith triumphs.

2. His dark destiny is about to be cleared up.

3. He anticipates his peaceful end. (T. H. Leale.)

Joseph’s waggons

1. No wonder certainly that Jacob could not believe his sons. You know from their history, and particularly from that part which is mingled with the earlier days of Joseph, how deceitfulness (inherited, too, from their parents and ancestry) had marked their conduct towards their father Jacob, whose life, I suspect, was often rendered very bitter by sad instances of their deceitfulness, and by the painful reflections upon his own conduct in his earlier days, which those instances would produce. Even Joseph’s messages were not believed by Jacob, not because Jacob doubted them, but because he could not believe the messengers.

II. And that Jacob believed at last, was convinced of the truthfulness of the messages,

and going down to Egypt, he saw Joseph, often enjoyed his society, and finished his eventful pilgrimage there in peace, and with the full certainty of being buried in “the promised land.” A sight of Joseph’s waggons convinced him.

III. We have in this affecting narrative an illustration of two important ways by which truth may be received, and indeed through which it may be communicated. The difference betwixt the mode of teaching a truth by a simple revelation or message, and by the medium of the sight, is not, indeed, in the strictest sense of the term, that of an “objective “ and a “subjective” truth; but it is very nearly this. For though indeed it may be said truly enough that teaching by means of any of the senses is “objective,” there is nearly all the difference between “objective “ and “subjective “ in teaching by means of the sight and by means of words; because whatever the eye learns is learned by a real object, or by an object which does not profess to be the thing itself, but a recognized representation thereof. Thus the message of Joseph delivered by his brethren to their father was really (in my view) a “subjective” truth; I mean it was truth which he was to receive. But then, though the ear was the medium of reception, faith or credibility in the veracity of his children was necessary ere he could profit by it. And this faith he had not in them. He could not believe them, and he only became agitated; but the sight of the waggons convinced him. The truth was exhibited by another means; but I think also it was truth in another form. It was the truth that Joseph was alive, “objectively” brought home to Jacob by visible tangible realities. They were not like Joseph; they were not pictures, “carvings,” imitations of him; but there was a reality, a matter of fact truthfulness about what he there saw before him, which, though not a convincing demonstration, was a thoroughly satisfying “objective” realization to the eye of what would not have happened but for the true loving tenderness of his long lost son. And this “objective” truth seen as an object by the eye gave reality to the “ subjective” message, heard by the ear, indeed, but receivable only by the mind through faith, so that though it is said of that “subjective” truth Jacob believed not the messengers, it is immediately recorded of the “objective” truth that “when he saw the waggons which Joseph had sent to carry him, the spirit of Jacob their father revived, and he said, “It is enough; Joseph, my son, is yet alive: I will go, and see him before I die.”

IV. The application of these observations to the Lord’s Supper, and indeed to either of the Sacraments, appears to me to be obvious and easy. Your only means of salvation is Christ Jesus, crucified for you and risen. God in Christ reconciling the world unto Himself; Christ, the Son of God, who, by His one oblation offered once for all, hath put away sin by the sacrifice of Himself, forms, through the Holy Spirit, your great hope of acceptance with God. The messages sent to you from heaven are true, and abound in tenderness; they are like Joseph’s message, full of truth and love. From various causes men demur to receive them. We who bring the messages are often not believed, You to whom the messages are delivered are conscious of many things which you think incapacitate you from applying them to yourselves. The blessed truths of salvation thus presented for your faith to receive and to make personally your own “subjectively,” are too often not received. But then, amidst all this clatter of disputings, doubtings and arguing, what meaneth this service? What meaneth it that to-day, that every Sunday throughout Christendom, in thousands and thousands of churches, and by many thousands and even millions of Christians, a simple though significant act is celebrated, even as it has been since the last Passover, and will continue to be so “till He come” who at first appointed it? Why is it that Christians from time to time gather together to break this bread and to drink this cup? What mean ye by this service? It is “objectively” for you what the waggons proved to Jacob. It is a very simple, but “objective” act, which brings before you vividly the love of Christ, in giving His body and His blood upon the Cross for

you. (G. Venables, S. C. L.)

The king’s waggons

The Egyptian capital was the focus of the world’s wealth. In ships and barges there had been brought to it from India frankincense, and cinnamon, and ivory, and diamonds; from the north marble and iron; from Syria purple and silk; from Greece some of the finest horses of the world, and some of the most brilliant chariots; and from all the earth that which could best please the eye, and charm the ear, and gratify the taste. As you stand on the level beach of the sea, on a sunny day, you look either way and there are miles of breakers white with the ocean foam dashing shoreward, so it seemed as if the sea of the world’s pomp and wealth, in the Egyptian capital, for miles and miles flung itself up into white breakers of marble temple, mausoleum, and obelisk. This was the place where Joseph, the shepherd boy, was called to stand next to Pharoah in honour. What a contrast between this scene and his humble standing, and the pit into which his brothers threw him! Yet he was not forgetful of his early home—he was not ashamed of where he came from. The Bishop of Mentz, descended from a wheelwright, covered his house with spokes, and hammers, and wheels; and the King of Sicily, in honour of his father, who was a potter, refused to drink out of anything but earthen vessels. So Joseph was not afraid of his early surroundings, or of his old-time father, or of his brothers. When they came up from the famine-struck land to get corn from the king’s corn-crib, Joseph, instead of chiding them for the way they had maltreated and abused him, sent them back with waggons, which Pharoah furnished, laden with corn; and old Jacob, the father, in the very same waggon, was brought back that Joseph, the son, might see him, and give him a home all the rest of his days. Well, I hear the waggons—the king’s waggons—rumbling down in front of the palace. On the outside of the palace, to see the waggons go off, stands Pharaoh in royal robes, and beside him prime-minister Joseph, with a chain of gold around his neck, and on his hand a ring, given by Pharaoh to him, so that any time he wanted to stamp the royal seal upon a document he could do so. Waggon after waggon rolled down from the palace, laden with corn, and meat, and changes of raiment, and everything that could help a famine-struck people. One day I see aged Jacob seated in the front of his house; he is possibly thinking of his absent boys (sons, however old they get, are never anything more than boys), and while he is seated there he sees dust arising, and he hears waggons rumbling, and he wonders what is coming now, for the whole land had been smitten with famine and was in silence. But after awhile the waggons come near enough, and he sees his sons in the waggons, and before they come up they shout: “Joseph is yet alive!” The old man faints dead away. I do not wonder at it. The boys tell the story how that the boy, the long-lost Joseph, has got to be the first man in the Egyptian palace. While they unload the waggons the wan and wasted creatures come up and ask for a handful of corn, and they are satisfied. One day the waggons are brought up for Jacob; the old father is about to go to see Joseph in the Egyptian palace. You know it is not a very easy thing to transplant an old tree, and Jacob has hard work to get away from the place where he bad lived so long. He bids good-bye to the old place, and leaves his blessing with his neighbours; and then his sons steady him while he, determined to help himself, gets into the waggon, stiff, old, and decrepid. Yonder they go, Jacob and his sons, and their wives and their children, eighty-two in all, followed by herds and flocks, which the herdsmen drive along. They are going out from famine to luxuriance, they are going from a plain country home to the finest palace under the sun. My friends, we are in a world by sin famine-struck, but the King is in constant communication with us, His waggons coming and going perpetually; and in the

rest of my discourse I will show what the waggons bring and what they take back.

1. In the first place, like those that came from the Egyptian palace, the King’s waggons now bring us corn and meat, and many changes of raiment. We are apt to think of the fields and the orchards as feeding us, but who makes the flax grow for the linen, and the wheat for the bread, and the wool on the sheep’s back? None but a God could clothe and feed the world. None but a King’s corncrib could appease the world’s famine. None but a King could tell how many waggons to send, and how heavily to load them, and when they are to start. Oh! thank God for bread—for bread!

2. I remark, again, that, like those that came from the Egyptian’s palace, the King’s waggons bring us good news. Jacob had not heard from his boy for a great many years. He had never thought of him but with a heart-ache. There was in Jacob’s heart a room where lay the corpse of his unburied Joseph; and when the waggons came—the king’s waggons—and told him that Joseph was yet alive, he faints dead away. Good news for Jacob! Good news for us! The King’s waggons come down and tell us that our Joseph—Jesus—is yet alive; that He has forgiven us because we threw Him into the pit of suffering and the dungeon of shame. He has risen from thence to stand in a palace. The Bethlehem shepherds were awakened at midnight by the rattling of the waggons that brought the tidings. Our Joseph—Jesus—sends us a message of pardon, of life, of heaven; corn for our hunger, raiment for our nakedness. Joseph—Jesus—is yet alive 1 The King’s waggons will, after a while, unload, and they will turn round, and they will go back to the palace, and I really think that you and I will go with them. The King will not leave us in this famine-struck world. The King has ordered that we be lifted into the waggons, and that we go over into Goshen, where there shall be pasturage for our largest flock of joy; and then we will drive up to the palace where there are glories awaiting us which will melt all the snow of Egyptian marble into forgetfulness.

3. I think that the King’s waggons will take us up to see our lost friends. Jacob’s chief anticipation was not of seeing the Nile, or of seeing the long colonnade of architectural beauty, or of seeing the throne-room. There was a focus to all his journeyings—to all his anticipations—and that was Joseph. Well, my friends, I do not think heaven would be worth much if our brother Jesus was not there. Oh! the joy of meeting our brother Joseph—Jesus! After we have talked about Him for ten, or fifty, or seventyyears, to talk with Him I and to clasp hands with the Hero of the ages, not crouching as underlings in His presence, but as Jacob and Joseph hug each other. The king’s waggons took Jacob up to see his lost boy; and so I really think that the King’s waggons will take us up to see our lost kindred. How long is it since Joseph went out of your household? How many years is it, now, last Christmas, or the fourteenth of next month? It was a dark night when he died, and a stormy day it was at the burial; and the clouds wept with you, and the winds sighed for the dead. The bell at Greenwood’s Gate rang only for a few moments, but your heart has been tolling, tolling, ever since. You have been under a delusion, like Jacob of old. You put his name first in the birth-record of the family Bible, and then you put it in the death-record of the family Bible, and you have been deceived. Joseph is yet alive l He is more alive than you are. Of all the sixteen thousand millions of children that statisticians say have gone into the future world, there is not one of them dead, and the King’s waggons will take you up to see them. In my boyhood, for some time, we lived three miles from church, and on stormy days the children stayed at home, but father and mother always went to church. That was a habit they had. On those stormy Sabbaths when we stayed at home, the absence of our parents seemed very much protracted, for the roads were very bad, and they could not get on very fast. So

we would go to the window at twelve o’clock to see if they were coming; and at a quarter to one; and then at one o’clock. After awhile, Mary or Daniel, or De Witt would shout, “The waggon’s coming!” and then we would see it winding out of the woods, and over the brook, and through the lane, and up in the front of the old farmhouse; and then we would rush out, leaving the doors wide open, with many things to tell them, asking them many questions. Well, I think we:are many of us in the King’s waggons, and we are on the way home. The road is very bad, and we get on slowly; but after awhile we will come winding out of the woods, and through the brook of death, and up in front of the old heavenly homestead; and our departed kindred who have been waiting and watching for us will rush out through the doors, and over the lawn, crying: “The waggons are coming! the King’s waggons are coming!” Hark! the bell of the city hall strikes twelve. Twelve o’clock on earth; and likewise it is high noon in heaven. (Dr. Talmage.)

28 And Israel said, “I’m convinced! My son

Joseph is still alive. I will go and see him before I

die.”

CLARKE, "It is enough; Joseph my son is yet alive - It was not the state of dignity to which Joseph had arisen that particularly affected Jacob, it was the

consideration that he was still alive. It was this that caused him to exclaim רב rab; “much! multiplied! my son is yet alive! I will go and see him before I die.” None can realize this scene; the words, the circumstances, all refer to indescribable feelings.

1. In Joseph’s conduct to his brethren there are several things for which it is difficult to account. It is strange, knowing how much his father loved him, that he never took an opportunity, many of which must have offered, to acquaint him that he was alive; and that self-interest did not dictate the propriety of this to him is at first view surprising, as his father would undoubtedly have paid his ransom, and restored him to liberty: but a little reflection will show that prudence dictated secrecy. His brethren, jealous and envious in the extreme, would soon have found out other methods of destroying his life, had they again got him into their power. Therefore for his personal safety, he chose rather to be a bond-slave in Egypt than to risk his life by returning home. On this ground it is evident that he could not

with any safety have discovered the place of his residence.

2. His carriage to his brethren, previously to his making himself known, appears inexcusably harsh, if not vindictive; but when the men are considered, it will appear sufficiently evident that no other means would have been adequate to awaken their torpid consciences, and bring them to a due sense of their guilt. A desperate disease requires a desperate remedy. The event justified all that he did, and God appears to have been the director of the whole.

3. His conduct in requiring Benjamin to be as it were torn away from the bleeding heart of an aged, desolate father, in whose affection he himself had long lived, is the most difficult to be satisfactorily accounted for. Unless the Spirit of prophecy had assured him that this experiment would terminate in the most favorable manner, his conduct in making it cannot well be vindicated. To such prophetic intimation this conduct has been attributed by learned men; and we may say that this consideration, if it does not untie the knot, at least cuts it. Perhaps it is best to say that in all these things Joseph acted as he was directed by a providence, under the influence of which he might have been led to do many things which he had not previously designed. The issue proves that the hand of God’s wisdom and goodness directed, regulated, and governed every circumstance, and the result was glory to God in the highest, and on earth, peace and good will among men.

4. This chapter, which contains the unravelling of the plot, and wonderfully illustrates the mysteries of these particular providences, is one of the most interesting in the whole account: the speech of Joseph to his brethren, Gen_45:1-13, is inferior only to that of Judah in the preceding chapter. He saw that his brethren were confounded at his presence, that they were struck with his present power, and that they keenly remembered and deeply deplored their own guilt. It was necessary to comfort them, lest their hearts should have been overwhelmed with overmuch sorrow. How delicate and finely wrought is the apology he makes for them! The whole heart of the affectionate brother is at once seen in it - art is confounded and swallowed up by nature - “Be not grieved, nor angry with yourselves - it was not you that sent me hither, but God.” What he says also concerning his father shows the warmest feelings of a benevolent and filial heart. Indeed, the whole chapter is a master-piece of composition; and it is the more impressive because it is evidently a simple relation of facts just as they occurred; for no attempt is made to heighten the effect by rhetorical coloring or philosophical reflections; it is all simple, sheer nature, from beginning to end. It is a history that has no fellow, crowded with incidents as probable as they are true; where every passion is called into action, where every one acts up to his own character, and where nothing is outer in time, or extravagant in degree. Had not the history of Joseph formed a part of the sacred Scriptures, it would have been published in all the living languages of man, and read throughout the universe! But it contains the things of God, and to all such the carnal mind is enmity.

GILL, "And Israel said, it is enough, Joseph my son is yet alive,.... Or it is "much" or "great" (m); he had much joy, as the Targums; this was the greatest blessing of all, and more to him than all the glory and splendour that Joseph was in; that he was alive, that was enough for Jacob, which gave him content and pleasure; not so much the news of his grandeur in Egypt, as of his being in the land of the living:

I will go and see him before I die; though his age was great, the journey long and difficult, so great was his desire of seeing Joseph, that he determines at once upon going, expecting death shortly: no doubt but this was said in submission to the will of God, and in seeking him by prayer and supplication, and in the exercise of faith, believing that God would grant him his desire, than which nothing in life could be more desirable to him, and he only wished to live to enjoy this favour. In Joseph's making himself known unto his brethren, he was a type of Christ, who manifests himself to his people alone, and as he does not unto the world, saying unto them, that he is Jesus the Saviour, their friend and brother, and whom they crucified, whose sins were the cause of his sufferings; and yet encourages them to draw nigh unto him with an humble and holy boldness, giving them abundant reason to believe that he will receive them kindly, seeing that all that were done to him were by the determined counsel and foreknowledge of God, and for their good, even for their eternal salvation; and that they might not perish, but have everlasting life; and to whom he now gives change of raiment, riches and honour, yea, durable riches and righteousness; and declares it to be his will, that where he is, they may be also, and behold his glory: and this is sufficient to engage them to reckon all their worldly enjoyments as mere stuff, contemptible things in comparison of the good and glories of another world they are hastening to, where there will be fulness of joy, and pleasures for evermore; and therefore should not fall out by the way, as they too often do.

SBC, "Joseph is a type or figure of the Lord Jesus Christ.

I. Joseph, in his younger days, was distinguished from his brethren by a purity of life which became the more observable in contrast with their dissolute manners, and caused an evil report to be sent to their father. His brethren saw him afar off, and conspired to kill him. In this we have a true picture of the Jews’ treatment of Christ.

II. Joseph was carried down into Egypt, even as was Christ in His earliest days. Joseph was cast into prison, emblematic of the casting of Jesus into the grave, the prison of death; Joseph was imprisoned with two accused persons—the chief butler and the chief baker of Pharaoh; Christ was crucified between two malefactors. It was in the third year that Joseph was liberated, and on the third day that our Saviour rose.

III. It is as a liberated man that Joseph is most signally the type of our Redeemer. Set free from prison, Joseph became the second in the kingdom, even as the Redeemer, rising from the prison of the grave, became possessed in His mediatorial capacity of all power in heaven and earth, and yet so possessed as to be subordinate to the Father. Joseph was raised up of God to be a preserver of life during years of famine. Christ, in His office of mediator, distributes bread to the hungry. All men shall flock to Jesus, eager for the bread that came down from heaven.

IV. Joseph’s kinsmen were the last to send into Egypt for corn, just as the Jews have been longest refusing to own Christ as their deliverer. But prophecy is most explicit, that as Joseph was made known to his brethren, so the Jews shall behold in Christ the promised Messiah, and worship Him as their all in all.

H. Melvill, Penny Pulpit, No. 1489

ELLICOTT, "(28) And Israel said.—We must not lay too much stress upon this

change of name, as though it were a title appropriate to the patriarch only in his

happier and triumphant hours; for in Genesis 45:6 it-is given him in the midst of his

distress. It rather shows that the names were long both in use as regards the

patriarch personally, but as the title of Israel was alone given to Jacob’s family, it is

plain that a high significance was attached to it, and that the inheritance of the

Abrahamic promises was at an early date connected therewith.

COKE, "Genesis 45:28. Israel said, it is enough— Two things his sons told him, says

Bishop Kidder, viz. that Joseph was alive, and that he was governor of AEgypt; and

the latter of the two Joseph required them to tell his father, Genesis 45:9 but, for

Joseph's glory and dominion, Jacob does not rejoice as one greatly affected with it.

It was his life gave him the joy: he said, It is enough; Joseph, my son, is yet alive!

�othing can more beautifully and nobly express the sentiments of a tender parent,

than this exclamation.

The Authors of the Universal History remark, that "the whole conduct of Joseph,

from his being first brought into AEgypt to his discovering of himself to his

brethren, having been much canvassed and disapproved, it will not be amiss to

inquire how far it may be justified even abstracting from the hand of Providence

being concerned in it: 1st, then, he is blamed for not having sent word to his father

of his condition, who would have redeemed him at any rate; the city of Memphis,

where he was sold, not being above eighty miles at most from Hebron, where Jacob

dwelt. To this it may be answered, 1. That if he had returned home, his brethren

would, in all likelihood, have taken a more effectual way to be rid of him, and, upon

the first opportunity, have put their former bloody project in execution; and, 2.

That AEgypt being the place where he probably expected the preferment which his

dreams had fore-signified to him, it was by no means advisable for him to leave it,

but to wait patiently there for the event. 2nd, Again, he is blamed for his rough and

unjust usage towards his brethren, which, it is pretended, favours of revenge: but if

revenge had been the chief motive of his behaviour, he could have indulged it in a

more effectual manner, without any danger of being called to an account for it:

whereas it is plain, he had a much better design in it, namely, either to bring their

heinous cruelty towards him into their remembrance, as it actually did; see ch.

Genesis 42:21-22. or in order to inform himself of the state of his family, especially

of his father, and of his brother Benjamin; or, lastly, to make them relish his future

kindness the better for the rough usage they had met with before. The last, and

indeed the most considerable thing he is blamed for, is, his sending for his brother

Benjamin, which he knew, his former behaviour considered, would cause an infinite

deal of grief to his aged father, if not break his heart: and if he refused to send him,

the whole family must starve at home, and Simeon remain in bonds. As for the latter

part of the charge, Joseph had it still in his power to have remedied it, since, if he

had found that his other brethren stayed longer than ordinary, he could but have

sent Simeon home with what message and supply he pleased. But as for the other

part of his behaviour, his causing Jacob to pass so many days, if not weeks, in all the

fear and anxiety, which so dear a son's absence and danger could cause, it cannot

easily be justified any other way, than by supposing that Joseph did certainly

foresee [by information from Heaven,] what would happen, and that his father's

grieving some time for Benjamin, would be so far from endangering his health, that

it would only increase his joy when he saw him again, and give a greater relish to

the news of his own advancement and success in AEgypt. Without this supposition,

it is plain, such a sudden transition from, an excess of sorrow to one of joy, was of

itself sufficient to have endangered his life or his senses."

REFLECTIO�S.—With eager haste the sons of Jacob fly to their father with this

transporting message—Joseph is yet alive. Overcome with the tidings, Jacob's heart

faints, and, trembling in hope, he suspects it too good news to be true. But when the

evidence is undoubted, and the waggons come in view, his spirit revives, exultation

and joy burst from his aged heart, and since Joseph is alive, it is enough: this is the

summit of his worldly bliss—he will go and see him before he dies. �ote; 1. The

waggons of death are coming to remove us to Jesus; let not our trembling hearts

faint, but revive at their approach. 2. A sight of their gracious children is among the

greatest comforts which aged parents know. 3. To keep death in our view is always

useful; for old men it is doubly needful, for it cannot be long before they die.

TRAPP, "Genesis 45:28 And Israel said, [It is] enough; Joseph my son [is] yet alive:

I will go and see him before I die.

Ver. 28. It is enough; Joseph my son is yet alive.] Jacob rejoiceth more for his life

than his honour. "Why is living man sorrowful?." [Lamentations 3:39] Yet he is

alive; that is a mercy, amidst all his miseries.

Before I die.] This he speaks after the manner of old men, whose song is, "My

breath is corrupt, my days are extinct, the graves are ready for me." [Job 17:1]

�ISBET, "ALIVE FROM THE DEAD!

‘Joseph my son is yet alive!’

Genesis 45:28

I. But for the provision Joseph sent them for the way, Jacob and his sons’ sons and

daughters could never have crossed the hot desert. But the impossible had been

made possible by the command of Pharaoh and the love of Joseph. The journey was

accomplished successfully, the desert was traversed without peril, without excessive

fatigue, by means of the wagons sent out of land of Egypt. When Jacob saw the

wagons his heart revived.

II. Let us apply this to our Lord and to ourselves. Jesus Christ, the true Joseph,

remembers us in His prosperity and He sends an invitation to us by the desire of

God the Father, Who loveth us. He does not bid us come to Him in our own

strength, relying only on the poor food which a famine-struck land yields—does not

bid us toil across a burning desert, prowled over by the lion, without provision and

protection. There are sacraments and helps and means of grace, which He has sent

to relieve the weariness of the way, to carry us on, to support us when we faint, to

encourage us lest we should despair.

III. Let us not despise the means of grace. We may not ourselves want them, but

others do. Go in your own wagon, or on your feet if you can and dare, but upbraid

not those who take refuge in means of transport you have not tried, or do not

require. Those sacraments, those means of grace, those helps, ever new, yet old as

Christianity, have borne many and many a blessed one along to the ‘good land,’

who is now resting in Goshen and eating the fat of the land.

Rev. S. Baring-Gould.

Illustration

(1) ‘It is as a liberated man that Joseph is most signally the type of our Redeemer.

Set free from prison, Joseph became the second in the kingdom, even as the

Redeemer, rising from the prison of the grave, became possessed in His mediatorial

capacity of all power in heaven and earth, and yet so possessed as to be subordinate

to the Father. Joseph was raised up of God to be a preserver of life during years of

famine. Christ, in His office of mediator, distributes bread to the hungry. All men

shall flock to Jesus, eager for the bread that came down from heaven.’

(2) ‘How tenderly our Joseph considers our needs; wagons for the aged and

children; corn, bread, victual, raiment; loving messages of welcome. Oh to trust

Him, Who will supply all our need according to his riches in glory, till we see Him as

He is!’

(3) ‘The effect of Joseph’s glory, as described by the brethren to the old man, was

very marked. At first he was incredulous, it seemed too good to be true; but

afterwards, when he saw the wagons, the spirit of Jacob, their father, revived. So

would sad and fainting hearts revive, if they once realised what is involved for us all

in the Ascension of Christ.

Tell them that He is glorified as our High Priest, not that He glorified Himself thus,

but by the appointment of the Father (Hebrews 5:5); tell them that He is able to save

to the uttermost; that the power which raised Him waits to raise us; that from His

glory He sends the wagons to carry us home, according to His great request:

“Father, I will that those whom Thou hast given Me, be with Me where I am, that

they may behold My glory.”’

(4) ‘One of the Olney Hymns is on “Joseph made known to his Brethren,” as

illustrative of the forgiving love of Jesus. The last two stanzas are—

“I am Jesus whom thou hast blasphem’d

And crucified often afresh;

But let me henceforth be esteem’d

Thy brother, thy bone and thy flesh:

My pardon I freely bestow,

Thy wants I will fully supply:

I’ll guide thee and guard thee below

And soon will remove thee on high.

Go, publish to sinners around,

That they may be willing to come,

The mercy which now you have found

And tell them that yet there is room.”

Oh, sinners, the message obey!

�o more vain excuses pretend;

But come without further delay

To Jesus, our Brother and Friend.’

BI, "And Israel said, It is enough; Joseph my son is yet alive

Joseph a type of Christ

Joseph is a type or figure of the Lord Jesus Christ.

1. Joseph, in his younger days, was distinguished from his brethren by a purity of life which became the more observable in contrast with their dissolute manners, and caused an evil report to be sent to their father. His brethren saw him afar off, and conspired to kill him. In this we have a true picture of the Jews’ treatment of Christ.

2. Joseph was carried down into Egypt, even as was Christ in His earliest days. Joseph was cast into prison, emblematic of the casting of Jesus into the grave, the prison of death; Joseph was imprisoned with two accused persons—the chief butler and the chief baker of Pharaoh; Christ was crucified between two malefactors. It was in the third year that Joseph was liberated, and on the third day that our Saviour rose.

3. It is as a liberated man that Joseph is most signally the type of our Redeemer. Set free from prison, Joseph became the second in the kingdom, even as the Redeemer,

rising from the prison of the grave, became possessed in His mediatorial capacity of all power in heaven and earth, and yet so possessed as to be subordinate to the Father. Joseph was raised up of God to be a preserver of life during years of famine. Christ, in His office of Mediator, distributes bread to the hungry. All men shall flock to Jesus, eager for the bread that came down from heaven.

4. Joseph’s kinsmen were the last to send into Egypt for corn, just as the Jews have been longest refusing to own Christ as their Deliverer. (H. Melvill, B. D.)

Joseph and his brethren

I. 1. The first truth which I would point out to you as being strikingly illustrated and confirmed by this history is this: that THE PROVIDENCE OF GOD REGULATES THE MINUTEST MATTERS, and that He doeth all things according to His will, in the armies of heaven, and amongst the inhabitants of the earth. None are so besotted as not to acknowledge the existence of a Supreme Being; but the extent of His agency, and the interest He takes in the affairs of men, are far from being duly appreciated.

2. Another truth which this history equally confirms is that WICKED MEN, THOUGH FOLLOWING THEIR OWN DEVICES AND ACTUATED SOLELY BY THEIR OWN EVIL INCLINATIONS, DO BUT BRING TO PASS THE SECRET PURPOSES OF THE MOST HIGH. NO one, indeed, can read this history and not see the truth of the psalmist’s exclamation, “Surely the wrath of man shall praise Thee Psa_76:10). And truly many events recorded in the Scriptures teach us the very same thing. What caused the gospel of Christ to be preached throughout the regions of Judea and Samaria by the early converts? The persecution raised at Jerusalem against the infant Church, and intended for its utter destruction (Act_8:1). Again, when the Apostle Paul had gone through part of Asia and Greece, it was God’s intention that he should preach the gospel at Rome also; but who were the agents employed to bring about this His purpose? The Asiatic Jews, who raised a tumult which threatened the apostle’s life; scribes and Pharisees and wicked men, who bound themselves by an oath to kill him; and two Roman governors, one of whom, though he doubted not his innocence, to please the Jews, left him in prison, and the other, who, from no better motive, obliged him to appeal to Caesar, that he might not be taken back to Jerusalem.

3. Another truth which in this history we see clearly brought before us is that GOD’S PEOPLE ARE OFTEN TRIED BY GREAT AND LONG-CONTINUED AFFLICTION. “Many are the afflictions of the righteous” (Psa_34:19).

4. Another truth which this history strongly confirms is that, HOWEVER LONG OR SOUNDLY CONSCIENCE MAY SLEEP, WHEN GOD IS PLEASED TO AROUSE IT, THE MOST STOUT-HEARTED SINNER WILL BE STRUCK WITH TERROR AND ALARM.

II. But I will now direct your attention to some of THE LESSONS OF INSTRUCTION WHICH THIS HISTORY MAY FURNISH US WITH.

1. And, first, we may learn from it to put full and entire trust in the promises of God, and not to be moved from our confidence by any apparently untoward events.

2. Learn from this history to maintain uprightness and integrity in all your dealings, and to combine an active use of means with an earnest prayer for a blessing upon them. When Jacob determined to send his sons a second time into Egypt, he bids

them take back the money found in the mouths of their sacks, saying, “Peradventure it was an oversight.”

3. Learn, again, from this history, that, as Joseph behaved towards his brethren, so God often deals with His people, and with the same object, namely, to make them sensible of their sins and to effect their humiliation.

4. Learn, lastly, from the example of Joseph, not to be overcome of evil, but to overcome evil with good. (T. Grantham.)

I will go and see him before I die

The old folks’ visit

Jacob had long since passed the hundred-year milestone. In those times people were distinguished for longevity. In the centuries after persons lived to great age. What a strong and unfailing thing is parental attachment! Was it not almost time for Jacob to forget Joseph? The hot suns of many summers had blazed on the heath; the river Nile had overflowed and receded, overflowed and receded again and again; the seed had been sown and the harvest reaped; stars rose and set; years of plenty and years of famine had passed on, but the love of Jacob for Joseph in my text is overwhelming dramatic. Oh, that is a cord that is not snapped, though pulled at by many decades! Joseph was as fresh in Jacob’s memory as ever, though at seventeen years of age the boy had disappeared from the old homestead. I found in our family record the story of an infant that had died fifty years ago, and I said to my parents, “What is this record, and what does it mean?” Their chief answer was a long, deep sigh. It was to them a very tender sorrow. What does all that mean? Why, it means our children departed are ours yet, and that cord of attachment reaching across the years will hold us until it brings us together in the palace as Jacob and Joseph were brought together. That is one thing that makes old people die happy. They realize it is reunion with those from whom they have long been separated. Oh parent, as you think of the darling panting and white in membranous croup, I want you to know it will be gloriously bettered in that land where there has never been a death, and where all the inhabitants will live on in the great future as long as God! Joseph was Joseph notwithstanding the palace, and your child will be your child notwithstanding all the reigning splendour of everlasting noon. What a thrilling visit was that of the old shepherd to the Prime Minister, Joseph! I see the old countryman, seated in the palace, looking around at the mirrors and the fountains and the carved pillars, and oh, how he wishes that Rachel, his wife, was alive; she could have come there with him to see their son in his great house. “Oh,” says the old man, within himself, “I do wish Rachel could be here and see all this!” I visited at the farmhouse of the father of Millard Fillmore, when the son was President of the United States, and the octogenarian farmer entertained me until eleven o’clock at night, telling me what great things he had seen in his son’s house at Washington, and what Daniel Webster said to him, and how grandly Millard treated his father in the White House. The old man’s face was illuminated with the story until almost midnight. He had just been visiting his son at the capital. And! suppose it was something of the same joy that thrilled the heart of the old shepherd as he stood in the palace of the Prime Minister. It is a great day with you when your old parents come to visit you. Blessed is that home where Christian parents came to visit! Whatever may have been the style of the architecture when they came, it is a palace before they leave. By this time you will notice what kindly provision Joseph made for his father, Jacob. Joseph did not say, “I can’t have the old man around this place. How clumsy he would look climbing up these marble stairs and walking over these mosaics.

Then he would be putting his hands upon some of these frescoes. People would wonder where that old greenhorn came from. He would shock all the Egyptian court with his manners at table. Besides that, he might get sick on my hands, and he might talk to me as though I were only a boy, when I am the second man in all the realm. Of course he must not suffer, and if there is famine in his country—and I hear there is—I will send him some provisions, but I can’t take a man from Padan-aram and introduce him into this polite Egyptian court. What a nuisance it is to have poor relations!” Joseph did not say that, but he rushed out to meet his father with perfect abandon of affection, and brought him up to the palace and introduced him to the king, and provided for all the rest of the father’s days, and nothing was too good for the old man while living, and when he was dead, Joseph, with military escort, took his father’s remains to the family cemetery at Machpelah, and put them down beside Rachel, Joseph’s mother. Would God all children were as kind to their parents! “Over the hills to the poor-house” is the exquisite ballad of Will Carleton, who found an old woman who had been turned off by her prospered sons; but I think I may find in my text “Over the hills to the palace.” As if to disgust us with unfilial conduct, the Bible presents us with the story of Micah, who stole a thousand shekels from his mother, and the story of Absalom, who tried to dethrone his father. But all history is beautiful with stories of filial fidelity. Epimandes, the warrior, found his chief delight in reciting to his parents his victories. There goes AEneas from burning Troy, on his shoulders Anchises, his father. The Athenians punished with death any unfilial conduct. There goes beautiful Ruth escorting venerable Naomi across the desert amid the howling of the wolves and the barking of the jackals. John Lawrence, burned at the stake in Colchester, was cheered in the flames by his children, who said, “O God, strengthen Thy servant and keep Thy promise.” And Christ in the hour of excruciation provided for His mother. Jacob kept his resolution, “I will go and see him before I die,” and a little while after we find them walking the tessellated floor of the palace, Jacob and Joseph, the Prime minister proud of the shepherd. I may say in regard to the most of you that your parents have probably visited you for the last time, or will soon pay you such a visit, and I have wondered if they will ever visit you in the King’s palace. “Oh,” you say, “I am in the pit of sin.” Joseph was in the pit. “Oh,” you say, “I am in the prison of mine iniquity.” Joseph was once in prison. “Oh,” you say, “I didn’t have a fair chance; I was denied maternal kindness.” Joseph was denied maternal attendance. “Oh,” you say, “I am far away from the land of my nativity.” Joseph was far from home. “Oh,” you say, “I have been betrayed and exasperated.” Did not Joseph’s brethren sell him to a passing Ishmaelitish caravan? Yet God brought him to that emblazoned residence, and if you will trust His grace in Jesus Christ you too will be empalaced. Oh, what a day that will be when the old folks come from an adjoining mansion in heaven, and find you amid the alabaster pillars of the throne-room and living with the King! They are coming up the steps now, and the epauletted guard of the palace rushes in and says, “Your father’s coming, your mother’s coming.” And when, under the arches of precious stones and on the pavement of porphyry, you greet each other, the scene will eclipse the meeting on the Goshen highway, when Joseph and Jacob fell on each other’s neck and wept a good while. (Dr. Talmage.)

The lost found

There was once a boy in Liverpool who went into the water to bathe, and he was carried out by the tide. Though he struggled long and hard, be was not able to swim against the ebbing tide, and he was taken far out to sea. He was picked up by a boat belonging to a vessel bound for Dublin. The poor little boy was almost lost. The sailors were all very

kind to him when he was taken into the vessel. One gave him a cap, another a jacket, another a pair of shoes, and so on. But that evening a gentleman, who was walking near the place where the little boy had gone into the water, found his clothes lying on the shore. He searched and made inquiries, but no tidings were to be heard of the poor little boy. He found a piece of paper in the pocket of the boy’s coat, by which he discovered who it was to whom the clothes belonged. The kind man went with a sad and heavy heart to break the news to the parents. He said to the father, “I am very sorry to tell you that I found these clothes on the shore, and could not find the lad to whom they belonged; I almost fear he has been drowned.” The father could hardly speak for grief; the mother was wild with sorrow. They caused every inquiry to be made, but no account was to be had of their dear boy. The house was sad; the little children missed their playfellow; mourning was ordered; the mother spent her time crying, and the father’s heart was heavy. He said little, but he felt much. The lad was taken back in a vessel bound for Liverpool, and arrived on the day the mourning was to be brought home. As soon as he reached Liverpool, he set off toward his father’s house. He did not like to be seen in the strange cap and jacket and shoes which he had on, so he went by the lanes, where he would not meet those who knew him. At last he came to the hall door. He knocked. When the servant opened it, and saw who it was, she screamed with joy, and said, “Here is Master Tom!” His father rushed out, and, bursting into tears, embraced him. His mother fainted; there was no more spirit in her. What a happy evening they all, parents and children, spent! They did not want the mourmng. The father could say with Jacob, “It is enough; my son is yet alive.” (E. P. Hammond.).