G
E N E S I S
CHAP. XLV.
It is a pity that this chapter and the foregoing
should be parted, and read asunder. There we had
Judah
's
intercession for Benjamin, with which, we may suppose, the rest of his
brethren signified their concurrence; Joseph let him go on without
interruption, heard all he had to say, and then answered it all in one word,
"I am Joseph." Now he found his brethren humbled for their sins,
mindful of himself (for Judah had mentioned him twice in his speech),
respectful to their father, and very tender of their brother Benjamin; now
they were ripe for the comfort he designed them, by making himself known to
them, the story of which we have in this chapter. It was to Joseph's brethren
as clear shining after rain, nay, it was to them as life from the dead. Here
is, I. Joseph's discovery of himself to his brethren, and his discourse with
them upon that occasion, ver. 1-15. II. The orders Pharaoh, hereupon, gave to
fetch Jacob and his family down to Egypt, and Joseph's despatch of his
brethren, accordingly, back to his father with those orders, ver. 16-24. III.
The joyful tidings of this brought to Jacob, ver. 25, &c.
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Joseph
Discovers Himself to His Brethren.
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B. C. 1707.
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1 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 unto
his brethren. 2 And he wept aloud: and the Egyptians and the house
of Pharaoh heard. 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. 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. 5 Now therefore be
not grieved, nor angry with yourselves, that ye sold me hither: for God did
send me before you to preserve life. 6 For these two years hath
the famine been in the land: and yet there are five years, in
the which there shall neither be earing nor harvest.
7 And God sent me before you to preserve you a posterity in the earth, and to
save your lives by a great deliverance. 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. 9 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: 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: 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.
12 And, behold, your eyes see, and the eyes of my brother Benjamin, that it
is my mouth that speaketh unto you. 13 And ye shall tell my
father of all my glory in Egypt, and of all that ye have seen; and ye shall
haste and bring down my father hither. 14
And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon
his neck. 15 Moreover he kissed all his brethren, and wept upon
them: and after that his brethren talked with him.
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, v. 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, v. 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, Luke xv. 20; Hos.
xiv. 8, 9.
III. 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 (v. 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.
IV. 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 (v. 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 (v. 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, v. 8. See what a favourable colour he
puts upon the injury they had done him: God sent me before you, v.
5, 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 others, 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 (Ps. cv. 17): He
sent a man before them, even Joseph. God sees his work from the beginning
to the end, but we do not, Eccl. iii. 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, v. 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. x. 7, Howbeit he meaneth
not so.
V. 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; (v. 9):
they must tell him of all his glory there, v. 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,
v. 12. If they would recollect themselves, they might remember
something of his features, speech, &c., 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, v. 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, v. 10. He promises to provide
for him: I will nourish thee, v. 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, Mark vii. 11. This is showing piety at home, 1 Tim. v. 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, John xvii. 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.
VI. 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 (v. 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 (v. 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.
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Pharaoh's
Kindness to Joseph.
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B. C. 1707.
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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. 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; 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. 19 Now 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. 20 Also regard not your stuff; for
the good of all the land of Egypt is yours. 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. 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. 23
And to his father he sent after this manner; ten asses laden with the
good things of Egypt, and ten she asses laden with corn and bread and meat for
his father by the way. 24 So he sent his brethren away, and they
departed: and he said unto them, See that ye fall not out by the way.
Here is, 1. The
kindness of Pharaoh to Joseph, and to his relations for his sake: he bade his
brethren welcome (v. 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
(v. 18), so that they need not regard their stuff, v. 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 a way
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, v. 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 apiece of good
clothes, to Benjamin five suits, and money besides in his pocket, v.
22. To his father he sent a very handsome present of the varieties of Egypt, v.
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, v.
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, ch. xlii. 22. To one they would say, "It was
you that first upbraided him with his dreams;" to another, "It was
you that said, Let us kill him;" to another, "It was you that
stripped him of his fine coat;" to another, "It was you that threw
him into the pit," &c. 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.
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The
History of Joseph.
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B. C. 1707.
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25 And they went up out of Egypt, and
came into the land of Canaan unto Jacob their father, 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.
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: 28 And Israel said, It is enough;
Joseph my son is yet alive: I will go and see him before I die.
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, v. 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,
Ps. xxvii. 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 waggons which were sent to carry him (for seeing
is believing), then his spirit revived. Death is as the waggons which
are sent to fetch us to Christ: the very sight of it approaching should revive
us. Now Jacob is called Israel (v. 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.
Contents
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