G
E N E S I S
CHAP. XLII.
We had, in the foregoing chapter, the fulfilling
of the dreams which Joseph had interpreted: in this and the following chapters
we have the fulfilling of the dreams which Joseph himself had dreamed, that
his father's family should do homage to him. The story is very largely and
particularly related of what passed between Joseph and his brethren, not only
because it is an entertaining story, and probably was much talked of, both
among the Israelites and among the Egyptians, but because it is very
instructive, and it gave occasion for the removal of Jacob's family into
Egypt, on which so many great events afterwards depended. We have, in this
chapter, I. The humble application of Jacob's sons to Joseph to buy corn, ver.
1-6. II. The fright Joseph put them into, for their trial, ver. 7-20. III. The
conviction they were now under of their sin concerning Joseph long before,
ver. 21-24. IV. Their return to Canaan with corn, and the great distress their
good father was in upon hearing the account of their expedition, ver. 25,
&c.
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Jacob Sends to Egypt to Buy Corn.
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B. C. 1706.
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1 Now when Jacob saw that there was corn
in Egypt, Jacob said unto his sons, Why do ye look one upon another?
2 And he said, Behold, I have heard that there is corn in Egypt: get you down
thither, and buy for us from thence; that we may live, and not die.
3 And Joseph's ten brethren went down to buy corn in Egypt. 4 But
Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said,
Lest peradventure mischief befal him. 5 And the sons of Israel
came to buy corn among those that came: for the famine was in the land
of Canaan. 6 And Joseph was the governor over the land, and
he it was that sold to all the people of the land: and Joseph's
brethren came, and bowed down themselves before him with their faces to
the earth.
Though Jacob's
sons were all married, and had families of their own, yet, it should seem,
they were still incorporated in one society, under the conduct and presidency
of their father Jacob. We have here,
I. The orders he
gave them to go and buy corn in Egypt, v. 1, 2. Observe, 1. The famine
was grievous in the land of Canaan. It is observable that all the three
patriarchs, to whom Canaan was the land of promise, met with famine in that
land, which was not only to try their faith, whether they could trust God
though he should slay them, though he should starve them, but to teach them to
seek the better country, that is, the heavenly, Heb. xi. 14-16. We have need
of something to wean us from this world, and make us long for a better. 2.
Still, when there was famine in Canaan, there was corn in Egypt. Thus
Providence orders it, that one place should be a succour and supply to
another; for we are all brethren. The Egyptians, the seed of accursed Ham,
have plenty, when God's blessed Israel want: thus God, in dispensing common
favours, often crosses hands. Yet observe, The plenty Egypt now had was owing,
under God, to Joseph's prudence and care: if his brethren had not sold him
into Egypt, but respected him according to his merits, who knows but he might
have done the same thing for Jacob's family which now he had done for Pharaoh,
and the Egyptians might then have come to them to buy corn? but those who
drive away from among them wise and good men know not what they do. 3. Jacob
saw that there was corn in Egypt; he saw the corn that his neighbours had
bought there and brought home. It is a spur to exertion to see where supplies
are to be had, and to see others supplied. Shall others get food for their
souls, and shall we starve while it is to be had? 4. He reproved his sons for
delaying to provide corn for their families. Why do you look one upon
another? Note, When we are in trouble and want, it is folly for us to
stand looking upon one another, that is, to stand desponding and despairing,
as if there were no hope, no help,--to stand disputing either which shall have
the honour of going first or which shall have the safety of coming last,--to
stand deliberating and debating what we shall do, and doing nothing,--to stand
dreaming under a spirit of slumber, as if we had nothing to do, and to stand
delaying, as if we had time at command. Let it never be said, "We left
that to be done to-morrow which we could as well have done to-day." 5. He
quickened them to go to Egypt: Get you down thither. Masters of
families must not only pray for daily bread for their families, and food
convenient, but must lay out themselves with care and
industry to provide it.
II. Their
obedience to these orders, v. 3. They went down to buy corn;
they did not send their servants, but very prudently went themselves, to lay
out their own money. Let none think themselves too great nor too good to take
pains. Masters of families should see with their own eyes, and take heed of
leaving too much to servants. Only Benjamin went not with them, for he was his
father's darling. To Egypt they came, among others, and, having a considerable
cargo of corn to buy, they were brought before Joseph himself, who probably
expected they would come; and, according to the laws of courtesy, they
bowed down themselves before him, v. 6. Now their empty sheaves did
obeisance to his full one. Compare this with Isa. lx. 14 and Rev. iii. 9.
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Joseph
Speaks Roughly to His Brethren.
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7 And Joseph saw his brethren, and he
knew them, but made himself strange unto them, and spake roughly unto them;
and he said unto them, Whence come ye? And they said, From the land of Canaan
to buy food. 8 And Joseph knew his brethren, but they knew not
him. 9 And Joseph remembered the dreams which he dreamed of them,
and said unto them, Ye are spies; to see the nakedness of the land ye
are come. 10 And they said unto him, Nay, my lord, but to buy food
are thy servants come. 11 We are all one man's sons; we are
true men, thy servants are no spies. 12 And he said unto
them, Nay, but to see the nakedness of the land ye are come. 13
And they said, Thy servants are twelve brethren, the sons of one man in
the land of Canaan; and, behold, the youngest is this day with our
father, and one is not. 14 And Joseph said unto them, That is
it that I spake unto you, saying, Ye are spies: 15
Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence,
except your youngest brother come hither. 16 Send one of you, and
let him fetch your brother, and ye shall be kept in prison, that your words
may be proved, whether there be any truth in you: or else by the life
of Pharaoh surely ye are spies. 17 And he put them all
together into ward three days. 18 And Joseph said unto them the
third day, This do, and live; for I fear God: 19 If ye be
true men, let one of your brethren be bound in the house of your
prison: go ye, carry corn for the famine of your houses: 20 But
bring your youngest brother unto me; so shall your words be verified, and ye
shall not die. And they did so.
We may well
wonder that Joseph, during the twenty years that he had now been in Egypt,
especially during the last seven years that he had been in power there, never
sent to his father to acquaint him with his circumstances; nay, it is strange
that he who so often went throughout all the land of Egypt (ch.
xli. 45, 46) never made an excursion to Canaan, to visit his aged father, when
he was in the borders of Egypt, that lay next to Canaan. Perhaps it would not
have been above three or four days' journey for him in his chariot. It is a
probable conjecture that his whole management of himself in this affair was by
special direction from Heaven, that the purpose of God concerning Jacob and
his family might be accomplished. When Joseph's brethren came, he knew them by
many a satisfactory token, but they knew not him, little thinking to find him
there, v. 8. He remembered the dreams (v. 9), but they
had forgotten them. The laying up of God's oracles in our hearts will be of
excellent use to us in all our conduct. Joseph had an eye to his dreams, which
he knew to be divine, in his carriage towards his brethren, and aimed at the
accomplishment of them and the bringing of his brethren to repentance for
their former sins; and both these points were gained.
I. He showed
himself very rigorous and harsh with them. The very manner of his speaking,
considering the post he was in, was enough to frighten them; for he spoke
roughly to them, v. 7. He charged them with bad designs against the
government (v. 9), treated them as dangerous persons, saying, You
are spies, and protesting by the life of Pharaoh that they were so,
v. 16. Some make this an oath, others make it no more than a vehement
asseveration, like that, as thy soul liveth; however it was more than
yea, yea, and nay, nay, and therefore came of evil. Note, Bad words are soon
learned by converse with those that use them, but not so soon unlearned.
Joseph, by being much at court, got the courtier's oath, By the life of
Pharaoh, perhaps designing hereby to confirm his brethren in their belief
that he was an Egyptian, and not an Israelite. They knew this was not the
language of a son of Abraham. When Peter would prove himself no disciple of
Christ, he cursed and swore. Now why was Joseph thus hard upon his brethren?
We may be sure it was not from a spirit of revenge, that he might now trample
upon those who had formerly trampled upon him; he was not a man of that
temper. But, 1. It was to enrich his own dreams, and complete the
accomplishment of them. 2. It was to bring them to repentance. 3. It was to
get out of them an account of the state of their family, which he longed to
know: they would have discovered him if he had asked as a friend, therefore he
asks as a judge. Not seeing his brother Benjamin with them, perhaps he began
to suspect that they had made away with him too, and therefore gives them
occasion to speak of their father and brother. Note, God in his providence
sometimes seems harsh with those he loves, and speaks roughly to those for
whom yet he has great mercy in store.
II. They,
hereupon, were very submissive. They spoke to him with all the respect
imaginable: Nay, my lord (v. 10)--a great change since they
said, Behold, this dreamer comes. They very modestly deny the charge: We
are no spies. They tell him their business, that they came to buy food, a
justifiable errand, and the same that many strangers came to Egypt upon at
this time. They undertake to give a particular account of themselves and their
family (v. 13), and this was what they wanted.
III. He clapped
them all up in prison for three days, v. 17. Thus God deals with the
souls he designs for special comfort and honour; he first humbles them, and
terrifies them, and brings them under a spirit of bondage, and then binds up
their wounds by the Spirit of adoption.
IV. He concluded
with them, at last, that one of them should be left as a hostage, and the rest
should go home and fetch Benjamin. It was a very encouraging word he said to
them (v. 18): I fear God; as if he had said, "You may
assure yourselves I will do you no wrong; I dare not, for I know that, high as
I am, there is one higher than I." Note, With those that fear God we have
reason to expect fair dealing. The fear of God will be a check upon those that
are in power, to restrain them from abusing their power to oppression and
tyranny. Those that have no one else to stand in awe of ought to stand in awe
of their own consciences. See Neh. v. 15, So did not I, because of the fear
of God.
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Reflections of Joseph's Brethren.
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21 And they said one to another, 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. 22 And Reuben answered them, saying, Spake I not unto
you, saying, Do not sin against the child; and ye would not hear? therefore,
behold, also his blood is required. 23 And they knew not that
Joseph understood them; for he spake unto them by an interpreter.
24 And he turned himself about from them, and wept; and returned to them
again, and communed with them, and took from them Simeon, and bound him before
their eyes. 25 Then Joseph commanded to fill their sacks with
corn, and to restore every man's money into his sack, and to give them
provision for the way: and thus did he unto them. 26 And they
laded their asses with the corn, and departed thence. 27 And as
one of them opened his sack to give his ass provender in the inn, he espied
his money; for, behold, it was in his sack's mouth. 28 And
he said unto his brethren, My money is restored; and, lo, it is even in
my sack: and their heart failed them, and they were afraid, saying one
to another, What is this that God hath done unto us?
Here is, I. The
penitent reflection Joseph's brethren made upon the wrong they had formerly
done to him, v. 21. They talked the matter over in the Hebrew tongue,
not suspecting that Joseph, whom they took for a native of Egypt, understood
them, much less that he was the person they spoke of.
1. They
remembered with regret the barbarous cruelty wherewith they persecuted him: We
are verily guilty concerning our brother. We do not read that they said
this during their three days' imprisonment; but now, when the matter had come
to some issue and they saw themselves still embarrassed, now they began to
relent. Perhaps Joseph's mention of the fear of God (v. 18) put
them upon consideration and extorted this reflection. Now see here, (1.) The
office of conscience; it is a remembrancer, to bring to mind things long since
said and done, to show us wherein we have erred, though it was long ago, as
the reflection here mentioned was above twenty years after the sin was
committed. As time will not wear out the guilt of sin, so it will not blot out
the records of conscience; when the guilt of this sin of Joseph's brethren was
fresh they made light of it, and sat down to eat bread; but now, long
afterwards, their consciences reminded them of it. (2.) The benefit of
affliction; they often prove the happy and effectual means of awakening
conscience, and bringing sin to our remembrance, Job xiii. 26. (3.) The evil
of guilt concerning our brethren; of all their sins, it was this that
conscience now reproached them for. Whenever we think we have wrong done us,
we ought to remember the wrong we have done to others, Eccl. vii. 21, 22.
2. Reuben alone
remembered, with comfort, that he had been an advocate for his brother,
and had done what he could to prevent the mischief they did him (v.
22): Spoke I not unto you, saying, Do not sin against the child? Note,
(1.) It is an aggravation of any sin that it was committed against
admonitions. (2.) When we come to share with others in their calamities, it
will be a comfort to us if we have the testimony of our consciences for us
that we did not share with them in their iniquities, but, in our places,
witnessed against them. This shall be our rejoicing in the day of evil, and
shall take out the sting.
II. Joseph's
tenderness towards them upon this occasion. He retired from them to weep, v.
24. Though his reason directed that he should still carry himself as a
stranger to them, because they were not as yet humbled enough, yet natural
affection could not but work, for he was a man of a tender spirit. This
represents the tender mercies of our God towards repenting sinners. See Jer.
xxxi. 20, Since I spoke against him I do earnestly remember him still.
See Judg. x. 16.
III. The
imprisonment of Simeon, v. 24. He chose him for the hostage probably
because he remembered him to have been his most bitter enemy, or because he
observed him now to be least humbled and concerned; he bound him before
their eyes to affect them all; or perhaps it is intimated that, though he
bound him with some severity before them, yet afterwards, when they were gone,
he took off his bonds.
IV. The
dismission of the rest of them. They came for corn, and corn they had; and not
only so, but every man had his money restored in his sack's mouth. Thus
Christ, our Joseph, gives out supplies without money and without price.
Therefore the poor are invited to buy, Rev. iii. 17, 18. This put them into
great consternation (v. 28): Their heart failed them, and they were
afraid, saying one to another, What is this that God hath done to us?
1. It was really
a merciful event; for I hope they had no wrong done to them when they had
their money given them back, but a kindness; yet they were thus terrified by
it. Note, (1.) Guilty consciences are apt to take good providences in a bad
sense, and to put wrong constructions even upon those things that make for
them. They flee when none pursues. (2.) Wealth sometimes brings as much care
along with it as want does, and more too. If they had been robbed of their
money, they could not have been worse frightened than they were now when they
found their money in their sacks. Thus he whose ground brought forth
plentifully said, What shall I do? Luke xii. 17.
2. Yet in their
circumstances it was very amazing. They knew that the Egyptians abhorred a
Hebrew (ch. xliii. 32), and therefore, since they could not expect to
receive any kindness from them, they concluded that this was done with a
design to pick a quarrel with them, and the rather because the man, the lord
of the land, had charged them as spies. Their own consciences also were awake,
and their sins set in order before them; and this put them into confusion.
Note, (1.) When men's spirits are sinking every thing helps to sink them. (2.)
When the events of Providence concerning us are surprising it is good to
enquire what it is that God has done and is doing with us, and to consider the
operation of his hands.
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The
Report Made to Jacob.
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B. C. 1706.
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29 And they came unto Jacob their father
unto the land of Canaan, and told him all that befell unto them; saying,
30 The man, who is the lord of the land, spake roughly to us, and took
us for spies of the country. 31 And we said unto him, We are
true men; we are no spies: 32 We be twelve brethren,
sons of our father; one is not, and the youngest is this day
with our father in the land of Canaan. 33 And the man, the lord of
the country, said unto us, Hereby shall I know that ye are true men;
leave one of your brethren here with me, and take food for the
famine of your households, and be gone: 34 And bring your youngest
brother unto me: then shall I know that ye are no spies, but that
ye are true men: so will I deliver you your brother, and ye
shall traffic in the land. 35 And it came to pass as they emptied
their sacks, that, behold, every man's bundle of money was in his sack:
and when both they and their father saw the bundles of money, they were
afraid. 36 And Jacob their father said unto them, Me have ye
bereaved of my children: Joseph is not, and Simeon is
not, and ye will take Benjamin away: all these things are against
me. 37 And Reuben spake unto his father, saying, Slay my two sons,
if I bring him not to thee: deliver him into my hand, and I will bring him to
thee again. 38 And he said, My son shall not go down with you; for
his brother is dead, and he is left alone: if mischief befal him by the way in
the which ye go, then shall ye bring down my gray hairs with sorrow to the
grave.
Here is, 1. The
report which Jacob's sons made to their father of the great distress they had
been in in Egypt; how they had been suspected, and threatened, and obliged to
leave Simeon a prisoner there, till they should bring Benjamin with them
thither. Who would have thought of this when they left home? When we go abroad
we should consider how many sad accidents, that we little think of, may befal
us before we return home. We know not what a day may bring forth; we
ought therefore to be always ready for the worst. 2. The deep impression this
made upon the good man. The very bundles of money which Joseph returned, in
kindness to his father, frightened him (v. 35); for he concluded it was
done with some mischievous design, or perhaps suspected his own sons to have
committed some offence, and so to have run themselves into a præmunire--a
penalty, which is intimated in what he says (v. 36): Me have you
bereaved. He seems to lay the fault upon them; knowing their characters,
he feared they had provoked the Egyptians, and perhaps forcibly, or
fraudulently, brought home their money. Jacob is here much out of temper. (1.)
He has very melancholy apprehensions concerning the present state of his
family: Joseph is not, and Simeon is not; whereas Joseph was in honour
and Simeon in the way to it. Note, We often perplex ourselves with our own
mistakes, even in matters of fact. True griefs may arise from false
intelligence and suppositions, 2 Sam. xiii. 31. Jacob gives up Joseph for
gone, and Simeon and Benjamin as being in danger; and he concludes, All
these things are against me. It proved otherwise, that all these were for
him, were working together for his good and the good of his family: yet here
he thinks them all against him. Note, Through our ignorance and mistake, and
the weakness of our faith, we often apprehend that to be against us which is
really for us. We are afflicted in body, estate, name, and relations; and we
think all these things are against us, whereas these are really working for us
the weight of glory. (2.) He is at present resolved that Benjamin shall not go
down. Reuben will undertake to bring him back in safety (v. 37), not so
much as putting in, If the Lord will, nor expecting the common
disasters of travellers; but he foolishly bids Jacob slay his two sons (which,
it is likely, he was very proud of) if he brought him not back; as if the
death of two grandsons could satisfy Jacob for the death of a son. No, Jacob's
present thoughts are, My son shall not go down with you. He plainly
intimates a distrust of them, remembering that he never saw Joseph since he
had been with them; therefore, "Benjamin shall not go with you, by the
way in which you go, for you will bring down my gray hairs with sorrow to
the grave." Note, It is bad with a family when children conduct
themselves so ill that their parents know not how to trust them.
Contents
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