Genesis 45 commentary

Joseph let Judah go on, and heard all he had to say. 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, by making himself known. Joseph ordered all his attendants to withdraw. Thus Christ makes himself and his loving-kindness known to his people, out of the sight and hearing of the world. Joseph shed tears of tenderness and strong affection, and with these threw off that austerity with which he had hitherto behaved toward his brethren. This represents the Divine compassion toward returning penitents. “I am Joseph, your brother.” This would humble them yet more for their sin in selling him, but 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. When Christ manifests himself to his people, he encourages them to draw near to him with a true heart. Joseph does so, and shows them, that whatever they thought to do against him, God had brought good out of it. Sinners must grieve and be angry with themselves for their sins, though God brings good out of it, for that is no thanks to them. The agreement between all this, and the case of a sinner, on Christ's manifesting himself to his soul, is very striking. He does not, on this account, think sin a less, but a greater evil; and yet he is so armed against despair, as even to rejoice in what God hath wrought, while he trembles in thinking of the dangers and destruction from which he has escaped. Joseph promises to take care of his father and all the family. It is the duty of children, if the necessity of their parents at any time require it, to support and supply them to the utmost of their ability; this is showing piety at home, 1Ti 5:4. After Joseph had embraced Benjamin, he caressed them all, and then his brethren talked with him freely of all the affairs of their father's house. After the tokens of true reconciliation with the Lord Jesus, sweet communion with him follows.

Pharaoh was kind to Joseph, and to his relations for his sake. Egypt would make up the losses of their removal. Thus those for whom Christ intends his heavenly glory, ought not to regard the things of this world. The best of its enjoyments are but lumber; we cannot make sure of them while here, much less can we carry them away with us. Let us not set our eyes or hearts upon the world; there are better things for us in that blessed land, whither Christ, our Joseph, is gone to prepare a place. Joseph dismissed his brethren with a seasonable caution, “See that ye fall not out by the way.” He knew they were too apt to be quarrelsome; and having forgiven them all, he lays this charge upon them, not to upbraid one another. This command our Lord Jesus has given to us, that we love one another, and that whatever happens, or has happened, we fall not out. For we are brethren, we have all one Father. We are all guilty, and instead of quarrelling with one another, have reason to fall out with ourselves. We are, or hope to be, forgiven of God, whom we have all offended, and, therefore, should be ready to forgive one another. We are “by the way,” a way through the land of Egypt, where we have many eyes upon us, that seek advantage against us; a way that leads to the heavenly Canaan, where we hope to be for ever in perfect peace.

To hear that Joseph is alive, is too good news to be true; Jacob faints, for he believes it not. We faint, because we do not believe. At length, Jacob is convinced of the truth. Jacob was old, and did not expect to live long. He says, Let my eyes be refreshed with this sight before they are closed, and then I need no more to make me happy in this world. Behold Jesus manifesting himself as a Brother and a Friend to those who once were his despisers, his enemies. He assures them of his love and the riches of his grace. He commands them to lay aside envy, anger, malice, and strife, and to live in peace with each other. He teaches them to give up the world for him and his fulness. He supplies all that is needful to bring them home to himself, that where he is they may be also. And though, when he at last sends for his people, they may for a time feel some doubts and fears, yet the thought of seeing his glory and of being with him, will enable them to say, It is enough, I am willing to die; and I go to see, and to be with the Beloved of my soul.

1. Then Joseph could not refrain himself The division of chapters in this place is singularly unhappy. It interrupts one of the most touching scenes recorded in the sacred volume, just in the middle. It separates the irrestible appeal of Judah to the feelings of Joseph from its immediate and happy effect. In the Hebrew Bible, the section commences with Judah’s address, and no break is made where this chapter commences; so that the whole is given as one continuous narrative. — Ed. 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.

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. Nay, 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.

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. Only two years of the famine had now elapsed, and there were yet five years in which there should be “neither earing nor harvest,” so that this was indeed but the commencement of the grievous suffering to which Jacob’s family would have been exposed, but for the extraordinary interposition of Divine providence in their favor. The word earing is an obsolete Saxon term by which our translators have rendered the Hebrew word חריש, (charish,) which means ploughing, or preparing the ground for seed. — Ed

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,” Ver. 7. Ut ponam vobis reliquias in terra. “To preserve you a posterity,” (or, as in the margin,) “to put for you a remnant” in the earth. — English translation. — Ed. 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.

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.

16. And the fame thereof was heard in Pharaoh’s house. What Moses now relates, was prior in the order of events. For before Joseph sent for his father, the report of the coming of his brethren had reached the palace. And Joseph would not have promised so confidently a home to his brethren in Egypt, except by the king’s permission. What, therefore, Moses had before briefly alluded to, he now more fully explains; namely, that the king, with a ready and cheerful mind, declared his high esteem for Joseph, in freely offering to his father and brethren, the most fertile part of Egypt for their dwelling. And from another statement of Moses it appears that, as long as he lived, the Israelites were treated with clemency and kindness. For, in Exodus 1:8, the commencement of the tyranny and cruelty is said to have been made by his successor, to whom Joseph was unknown.

22. And to all of them he gave each man changes of raiment. That he furnishes his brethren with supplies for their journey is not wonderful: but to what purpose was it that he loaded them with money and garments, seeing they would so soon return? I, indeed, do not doubt that he did it on account of his father and the wives of his brethren, in order that they might have less reluctance to leave the land of Canaan. For he knew that his message would scarcely be believed, unless some manifest tokens of its truth were presented. It might also be, that he not only endeavored to allure those who were absent, but that he also wished to testify, more and more, his love towards his brethren. But the former consideration has more weight with me, because he took greater care in furnishing Benjamin than the rest. Jerome has translated the expression, “changes of raiment,” by “two robes,” and other interpreters, following him, expound it as meaning “different kinds of garments.” I know not whether this be solid. I rather suppose they were elegant garments, such as were used at nuptials and on festal days; for I think that constant custom was silently opposed to this variety of dress.

24. See that ye fall not out by the way. Some explain the passage as meaning, that Joseph asks his brethren to be of tranquil mind, and not to disturb themselves with needless fear; he rather exhorts them, however, to mutual peace. For, since the word רגז (ragaz) sometimes signifies to tremble or be afraid, and sometimes, to make a tumult, the latter sense is the more appropriate: for we know that the children of God are not only easily appeased, if any one has injured them, but that they also desire others should live together in concord. Joseph was pacified towards his brethren; but at the same time he admonishes them not to stir up any strife among themselves. For there was reason to fear lest each, in attempting to excuse himself, should try to lay the blame on others, and thus contention would arise. We ought to imitate this kindness of Joseph; that we may prevent, as much as possible, quarrels and strifes of words; for Christ requires of his disciples, not only that they should be lovers of peace, but also that they should be peace-makers. Wherefore, it is our duty to remove, in time, all matter and occasion of strife. Besides, we must know, that what Joseph taught his brethren, is the command of the Spirit of God to us all; namely, that we should not be angry with each other. And because it generally happens that, in faults common to different parties, one maliciously accuses another; let each of us learn to acknowledge and confess his own fault, lest altercations should end in combats.

26. And Jacob’s heart fainted. We know that some persons have fainted with sudden and unexpected joy. Therefore, certain interpreters suppose that the heart of Jacob was, in a sense, suffocated, as if seized by a kind of ecstatic stupor. But Moses assigns a different cause; namely, that not having confidence in his sons, he was agitated between hope and fear. And we know, that they who are held in suspense, by hearing some incredible message, are struck with torpor, as if they were lifeless. It was not, therefore, a simple affection of joy, but a certain mingled perturbation which shook the mind of Jacob. Therefore, Moses shortly after says, that his spirit revived; when he, having returned to himself, and being composed in mind, believed that which he had heard to be true. And he shows that his love towards Joseph had not languished through length of time, inasmuch as he set no value upon his own life, except so far as it would permit him to enjoy a sight of Joseph. He had before assigned to himself continual sorrow, even to the grave; but now he declares that he shall have a joyful death.

CHAPTER 46.

Genesis 46:1-34

1 And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac.

1. Itaque profects est Israel, et quaecunque habebat, et venit in Beersebah, et sacrificavit sacrificia Deo patris sui Ishac.

2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.

2. Et dixit Deus ad Israel in visi onibus noctis, dixit inquam, Jahacob Jahacob. Ille respondit, Ecce, adsum.

3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:

3. Et dixit, Ego sum Deus, Deus patris tui: ne timeas descendere in Aegyptum: quia in gentem magnam ponam to ibi.

4 I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.

4. Ego descendam tecum in Aegyptum, et ego ascendere etiam to faciam ascendendo: Joseph quoque ponet manum suam super oculos tuos.

5 And Jacob rose up from Beersheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.

5. Postea surrexit Jahacob de Beersebah, et sustulerunt filii Israel Jahacob patrem suum, et parvulos suos, et uxores super currus, quos miserat Pharao ad ferendum eum.

6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:

6. Et ceperunt pecudes suas, et substantiam quam acquisierant in terra Chenaan: veneruntque in Aegyptum Jahacob, et omne semen ejus cum ipso:

7 His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt.

7. Eilii ejus, et filii filiorum ejus cum eo, filiae ejus, et filiae filiorum ejus: et omne semen suum deduxit secum in Aegyptum.

8 And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.

8. Haec sunt autem nomina filiorum Israel, qui ingressi sunt in Aegyptum, Jahacob et filii ejus: primogentus Jahacob, Reuben.

9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.

9. Et filii Reuben, Hanoeh, et Phallu, et Hesron, et Charmi.

10 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.

10. Filii vero Simhon, Jemuel, et Jamin, et Ohad, et Jachin, et Sohar, et Saul filius Chenaanitidis.

11 And the sons of Levi; Gershon, Kohath, and Merari.

11. Filii Levi, Gerson, Cehath, et Merari.

12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.

12. Filii Jehudah, Her, et Onam, et Selah, et Peres, et Zerah: et mortuus est Her et Onam in terra Chenaan. Fuerunt autem filii Peres, Hesron, et Hamul.

13 And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.

13. Et filii Issachar, Tholah, et Puvah, et Job, et Simron.

14 And the sons of Zebulun; Sered, and Elon, and Jahleel.

14. Filii vero Zebulon, Sered, et Elon, et Jahleel.

15 These be the sons of Leah, which she bare unto Jacob in Padanaram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.

15. Isti sunt filii Leah, quos peperit ipsi Jahacob in Padan Aram, et Dinah filiam ejus: emnes animae filiorum ejus, et filiarum ejus fuerunt triginta et tres.

16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.

16. Filii autem Gad, Siphion et Hagghi, Suni et Esbon, Heri et Arodi, et Areli.

17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.

17. Et filii Aser, Imnah, et Isvah, et Isvi, et Berbihah, et Serah soror eorum. Filii vero Berihah, Heber et Malchiel.

18 These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.

18. Isti sunt filii Zilpah, quam dedit Laban Leah filiae suae, et peperit istos ipsi Jahacob, sedecim animas.

19 The sons of Rachel Jacob’s wife; Joseph, and Benjamin.

19. Filii Rachel uxoris Jahacob, Joseph et Benjamin.

20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bare unto him.

20. Nati sunt autem ipsi Joseph in terra Aegypti, quos peperit ei Asenath filia Poti — pherah principis On, Menasseh et Ephriam.

21 And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

21. Filii vero Benjamin, fuerunt Belah, et Becher, et Asbel, Gera et Naaman, Ehi et Ros, Muppim, et Huppim, et Arde.

22 These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.

22. Isti sunt filii rachel qui nati sunt ipsi Jahacob: omnes animae, quatuordecim.

23 And the sons of Dan; Hushim.

23. Et filii Dan, Hussim.

24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.

24. Filii Nepthali, Jahseel, et Guni, et Jeser, et Sillem.

25 These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven.

25. Isti sunt filii Bilhah, quam dedit Laban Rachel filiae suae, et peperit istos ipsi Jahacob: omnes animae septem.

26 All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob’s sons’ wives, all the souls were threescore and six;

26. Omnes animae, quae venerunt cum Jahacob in Aegyptum, quae egressae sunt de femore ejus, praeter uxores filiorum Jahacob, omnes, inquam, animae fuerunt sexaginta et sex.

27 And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.

27. Et filii Joseph, qui nati sunt ei in Aegypto, animae duae. Omnes animae domus Jahacob, quae ingressae sunt in Aegyptum, fuerunt septuaginta.

28 And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.

28. Porro Jehudah misit ante se ad Joseph ad praeparandum locum ante se in Gosen, et venerunt in terram Gosen.

29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while.

29, Et ligavit Joseph currum suum, et ascendit in occursum Israel patris sui in Gosen: et conspectus est ei, et jactavit se ad collum ejus, flevitque super collum ejus adhuc.

30 And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive.

30. Et dixit Israel ad Joseph, Moriar hac vice, postquam vidi faciem tuam: adhuc enim tu vivis.

31 And Joseph said unto his brethren, and unto his father’s house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father’s house, which were in the land of Canaan, are come unto me;

31. Et dixit Joseph fratribus suis, et domui patris svi, Ascendam, et nuntiabo Pharaoni: et dicam ei. Fratres mei, et domus patris mei, qui erant in terram Chenaan, venerunt ad me.

32 And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.

32. Atque viri pastores pecudum sunt, quia viri pecuarii sunt: et pecudes corum, et boves corum, et omnia quae erant eis, adduxerunt.

33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?

33. Erit ergo quum vocaverit vos Pharao, et dixerit, Quod est opus vestrum?

34 That ye shall say, Thy servants’ trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.

34. Decetis, Viri pecuarii fuerunt servi tui a pueritia nostra et usque nunc, etiam nos, etiam patres nostri: ut habitetis in terra Gosen, quia abominatio Aegyptiis est omnis pastor pecudum..

CHAPTER 45

Ge 45:1-28. Joseph Making Himself Known.

1. 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 [Ge 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.

2. 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.

3. 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 [Ge 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.

6. 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; Is 30:24). This seems to confirm the view given (Ge 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.

14-15. 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.

17-20. 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.

21. Joseph gave them wagons--which must have been novelties in Palestine; for wheeled carriages were almost unknown there.

22. 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.

23. 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 Ge 43:34].

24. 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.

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."

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.

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'st

A life of wo by violence oppress'd.

So saying, he kiss'd his son; while from his cheeks

Tears trickled, tears till then perforce restrain'd.

Then threw Telemachus

His 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 wo

Bedewing, stood."

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.

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.

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.

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.

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.

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.

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.

Joseph gave them wagons - עגלות agaloth, from עגל agal, which, 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.

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.

Meat for his father by the way - מזון mazon, from זן zan, to prepare, provide, etc. Hence prepared meat, some made-up dish, delicacies, confectionaries, etc. As the word is used, 2Chr 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.

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.

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).

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, 2Tim 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.

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.

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. [1.] Cause every man to go out - The private conversations of friends are the most free. When Joseph would put on love, he puts off state, which it was not fit his servants should be witnesses of. Thus Christ graciously manifests himself and his loving kindness to his people, out of the sight and hearing of the world. [2.] V. 2. Tears were the introduction to his discourse. 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 forbid 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 15:20 Hos 11:8,9. [3.] V. 3. He abruptly tells them; I am Joseph - They knew him only by his Egyptian name, Zaphnath - paaneah, his Hebrew name being lost and forgot 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. I am Joseph your brother. This would both humble them yet more for their sin in selling him, and encourage them to hope for kind treatment. 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 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. [4.] He endeavours to sweep their grief for the injuries they had done him, by shewing them, that, whatever they designed, God meant it for good, and had brought much good out of it.

Be not grieved or angry with yourselves - Sinners must grieve, and be angry with themselves for their sins; yea, though God, by his power, bring good out of them, for that is no thanks to the sinner: but true penitents should be greatly affected with it, when they see God bringing good out of evil. Though we must not with this consideration extenuate our own sins, and so take off the edge of our repentance; yet it may do well thus to extenuate the sins of others, and so take off the edge of our angry resentments. Thus Joseph doth here. His brethren needed not to fear that he would revenge 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, Ge 45:6, and what a capacity he was in of being kind to his relations, which is the greatest satisfaction that wealth and power can give to a good man.

See what a favourable colour he puts upon the injury they had done him, God sent me before you - 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 goes with others, they shall be secured. 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! [5.] He promises to take care of his father and all his family, during the rest of the years of famine. [1.] He desires that his father might speedily be made glad with the tidings of his life and honour. His brethren must hasten to Canaan, and acquaint Jacob that his son Joseph was lord of all Egypt - 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 the truth of these surprising tidings.

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. (2.) He is very earnest that his father and all his family should come to him to Egypt. Come down unto me, tarry not - 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. He promiseth to provide for him, I will nourish - 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.

See that ye fall not out by the way - 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. 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, We are brethren, we have all one father. We are his brethren; and we shame, our relation to him, who is our peace, if we fall out. We are all guilty, verily guilty, and instead of quarrelling with one another, have a great deal of reason to fall out with ourselves. We are forgiven of God, whom we have all offended, and therefore should be ready to forgive one another. 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.

We have here the good news brought to Jacob. When, without any preamble, his sons came in crying Joseph is yet alive. The very mention of Joseph's name revived his sorrow, so that his heart fainted. 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 is released, and Benjamin is come safe home; for he had been ready to despair concerning both these; but to bear that Joseph is alive, is too good news to be true; he faints, for he believes it not.

When he saw the waggons his spirit revived - Now Jacob is called Israel, for he begins to recover his wonted vigour. It pleases him to think that Joseph is alive. He saith 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.

1 THen Joseph could not refrain himself before all them that stood by him, and he cryed, cause every man to go out from me : and there stood no man with him, while Joseph made himself known unto his brethren.

Remove all the Egyptians out of my presence and chamber. Which he did partly that he might maintain the honour of his place, and not make himself cheap and contemptible to the Egyptians, by his excessive tears and passions and by his free and familiar and affectionate converse with his brethren; and partly to preserve the reputation of his brethren, by concealing their fault from the Egyptians.

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

His tears and voice which had been hitherto kept in by main force, now breaking forth with greater violence.

Some who were near, with their own ears, and others by report.

Marginal references: Heb. gave forth his voice i[illegible: 1+ letters] weeping.

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 .

He repeats his former question, Gen. 43. 27. either because he questioned the truth of their former relation or would be further satisfied in it, it being usual with men to ask over and over again what they long to know; or because he now desired a more particular relation of his fathers condition, and how he did bear up under all his calamities.

From a sudden and deep sense of their horrid guile and their just fear of some dreadful punishment.

Marginal references: Act. 7. 13.; Or, terrified.

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 .

Be not afraid of me, but come nearer to me with chearfulness and confidence, that you may be assured that I am he, and that we may more freely and privately discourse together so as none others may hear. It is probable that Ioseph sate in state, and that they hitherto kept a due distance from him.

(i. e.) Sold unto them that brought me into Egypt, and sold me there. See Gen. 37. 28. and 39. 1. So they sold him into Egypt occasionally and eventually.

5 Now therefore be not grieved , nor angry with your selves , that ye sold me hither: for God did send me before you to preserve life .

To wit, immoderately, and for the injury which you did to me, or for the danger which you have brought upon your selves. Otherwise he doth not disswade them from a godly sorrow for their offence against God, for the procurement of which he designed and used that strange and rough carriage towards them.

Neither excessively torment your selves with the remembrance of the fact, neither break forth into contentions and wrath, and upbraidings of one another.

God by his wise, powerful, and gracious Providence overruled your evil intentions to an happy end.

Not onely your lives, for the expression is here indefinite and general, but the lives of all the people in this and the neighbouring Countries. Which though it doth not lessen your sin, yet ought to qualifie your sorrow.

Marginal references: Heb. neither [illegible: 1 word] [illegible: 1 word] be anger it [illegible: 1 word] eyes.; Chap. 50. 20. Psal. 105. 16, 17.

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 .

Neither sowing nor reaping, except in a few places near Nilus, because the people could not spare seed-corn, and would not lose it, understanding from Joseph that their cost and labour would be lost and that the famine would be of long continuance.

7 And God sent me before you to preserve you a posterity in the earth, and to save your live, by a great deliverance m.

That you and your Children might be sustained and preserved in this time of [illegible: 1+ letters]amine, and afterwards abundantly multiplied, as God hath promised. Or, for a g[illegible: 1+ letters]at [illegible: 1 word], or escaping, (i. e.) that you who are now but an handful, escaping this danger, may grow into a vast mul[illegible: 1+ letters]ude: The word [illegible: 1+ letters] on or escaping is here put for the persons that do escape, as it is 2 Chron. 30. 6. Isa. 10. 20. and as captivity is oft put for the Captives, as it is Numb. 21. 1. Deut. 21. 10. And so what was said in the former clause is repeated in this with an emphatical addition.

Marginal references: Heb. to put for yo[illegible: 1+ letters] a remnant.

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.

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 Gods over-ruling providence, which ordered the circumstances of your action, so as I should be brought to this place and state. Compare Gen. 50. 20.

To advise him and to provide for him, as fathers do for their Children, and to have the authority respect and power of a father with him.

10 And thou shalt dwell in the land of Goshen , and thou shalt be near unto me, thou, and thy children, and thy childrens c[illegible: 1+ letters]ildren, and thy flocks, and thy herds, and all that thou hast.

A part of Egypt borde[illegible: 1+ letters]ng upon Canaan, well watered and fit for cattel, and theref[illegible: 1+ letters]e most prop[illegible: 1+ letters] for the Israelites not onely 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 Gods time might with least disadvantage march thither. I[illegible: 1+ letters]seph promiseth this place either because it was least inhabited, being in the borders of the Land, or because he justly presumed upon the Kings favour, and knew that the growing Famine would give him opportunity to dispose of the people as he pleased.

12 And behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you .

Because I speak to you not by an interpreter, as hitherto I have done, but immediately and in the Hebrew Language.

15 Moreover, he kissed all his brethren, and wept upon them: and after that his brethren talked with him .

To wit, freely and familiarly, being encouraged by his kindness.

16 And the fame thereof was heard in Pharaohs house, saying, Josephs brethren are come: and it pleased Pharaoh well, and his servants .

Because they all owed their lives unto Ioseph and his favour was now fresh and present, and therefore he had more influence upon them, and they more kindness for him.

Marginal references: Heb. was good in [illegible: 1 word] [illegible: 1 word] of [illegible: 1 word].

18 And take your father, and your housholds, 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 .

The choicest fruits of the land. Fat oft is put for the best of any sort, as Numb. 18. 12, 29. Deut. 32. 14. Psal. 63. 5. and 147. 14.

Marginal references: chap. 27. 28.

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.

Besides that absolute power which I have given thee to dispose of all things as thou pleasest, I do particularly and especially command thee to do this thing.

20 Also regard not your stuff : for the good of all the land of Egypt is yours.

Heb. Let not your eye pity or spare any part of your stuff, as loath to leave it behind you, or afraid to lose it. Sparing or pitying is an act of the mind, but it is ascribed to the eye here, as also Ezek. 7. 4, 9. and 16. 5. partly because there it discovers it self by tears or otherwise; and partly because the sight of the eye doth oft affect the heart and move pity.

Marginal references: Heb. let not your eyes spare, &c.

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.

New and handsome garments which upon their coming into Pharaohs presence and on other occasions they might wear in stead of those more old and homely ones which they brought with them from Canaan. Compare Iudg. 14. 12, 19. 2 King. 5. 5.

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.

Heb. according to this. What? Either what went before, changes of raiment, or what follows, ten asses, &c.

Marginal references: Heb. carrying.

24 So he sent his brethren away, and they departed, and he said unto them, See that ye fall not out by the way.

Or, contend, one with another, each vindicating himself and laying the blame upon his brother.

26 And told him, saying, Joseph is yet alive, and he is governour over all the land of Egypt. And Jacobs heart fainted , for he believed them not .

Or, was weakned, or failed, he fell into a swoon, as it is ordinary, because of the greatness and suddenness of the news and the conflict of contrary and violent passions, raised hereby, grief at the remembrance of his former loss, and excessive joy for Iosephs recovery and felicity; hope that this might be true, and fear lest it should be but a fiction of theirs: any one of these passions are able to cause a fainting of the Spirits, but much more when all meet together, especially in an aged person.

Partly because of the greatness and strangeness and desireableness of the thing, compare Psal. 126. 1. and partly because they were by this very relation convicted of one lye about Ioseph▪ in saying that he was dead, and therefore might easily be thought guilty of another.

Marginal references: Heb. his.

28 And Israel said, It is enough ; Joseph my son is yet alive: I will go and see him before I die.

I desire no more, no greater happiness in this world, than to see him. Which when I have done, I am willing to die.

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 στοργῆς erga fratres et parentem tanta fuit, ut non posset ferre alienorum praesentiam et aspectum (Luther).

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.

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 (בּעיניכם אל־חר as in Gen 31:35) that ye sold me hither; for God hath sent me before you to 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. פּליטה 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.

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.

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. הוּרשׁ: Gen 45:11, lit., to be robbed of one’s possessions, to be taken possession of by another, from ירשׁ to take possession.

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.”

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.” כּן אחרי: 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.

Gen 45:16-18

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.” טוּב, “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. חלב, fat, i.e., the finest productions.

Gen 45:19-20

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 (תּחס) 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).

Gen 45:21-24

The sons of Israel carried out the instructions of Joseph and the invitation of Pharaoh (Gen 45:25-27). But Joseph not only sent carriages according to Pharaoh’s directions, and food for the journey, he also gave them presents, changes of raiment, a suit for every one, and five suits for Benjamin, as well as 300 shekels of silver. שׂמלות חלפות: change of clothes, clothes to change; i.e., dress clothes which were worn on special occasions and frequently changed (Jdg 13:12-13, Jdg 13:19; 2Ki 5:5). “And to his father he sent like these;” i.e., not changes of clothes, but presents also, viz., ten asses “carrying of the good of Egypt,” and ten she-asses with corn and provisions for the journey; and sent them off with the injunction: אל־תּרגּזוּ :noitcnu, μὴ ὀργἱζεσθε (lxx), “do not get angry by the way.” Placatus erat Joseph fratribus, simul eos admonet, ne quid turbarum moveant. Timendum enim erat, ne quisque se purgando crimen transferre in alios studeret atque its surgeret contentio (Calvin).

Gen 45:25-28

When they got back, and brought word to their father, “Joseph is still living, yea (וכי 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).

Joseph Discovers Himself to His Brethren. (b. c. 1707.)

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.

Pharaoh's Kindness to Joseph. (b. c. 1707.)

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 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, 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.

The History of Joseph. (b. c. 1707.)

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.

CHAP. XLV.

ANd Ioseph could not refraine himselfe, before all that stood by him; and he cryed, Cause every man to goe-out from mee: and there stood not a man with him, when Ioseph made himselfe knowne, unto his brethren. And he gave forth his voice, with weeping: and the Egyptians heard, and the house of Pharaoh heard. And Ioseph said unto his brethren, I am Ioseph; is my father yet living? And his brethren could not answer him; for they were suddenly troubled at his presence. And Ioseph said unto his brethren; Come neere to mee I pray you, and they came neere: and he said, I, am Ioseph your brother; hee whom you sold, into Egypt. And now, bee not grieved; neither let there be anger in your eyes, that ye sold mee hither: for God did send me before you, for preservation-of-life. For these two yeeres hath the famine beene in midst of the land: and yet, (there are) five yeeres; in which there shall be no earing, or harvest. And God sent me, before you; to put for you a remnant, in the earth: and to preserve life unto you, by a great escaping. And now, not-you send me hither, but God: and he hath put me, for a father to Pharaoh; and a Lord, to all his house; and a ruler, in all the land of Egypt. Haste you, and goe up to my father; and say unto him: thus saith thy sonne Ioseph; God hath put me for a Lord, of all Egypt: come downe unto mee, stand not still. And thou shalt dwell in the land of Goshen, and thou shalt be neere unto me; thou, and thy sonnes, and thy sonnes sonnes: and thy flocks and thy herds, and all that thou hast. And I will nourish thee, there; for yet, (there are) five yeeres of famine: lest thou be impoverished, thou and thy house, and all that thou hast. And behold, your eyes see; and the eyes of my brother Benjamin: that it is my mouth, that speaketh unto you. And you shall tell my father of all my glory in Egypt; and of all that ye have seene: and ye shall haste, and bring-downe my father; hither. And he fell upon his brother Benjamins necke, & wept: and Benjamin, wept upon his necke. And hee kissed all his brethren, and wept upon them: and afterward, his brethren spake with him. And the voyce was heard, in Pharaohs house, saying; Iosephs brethren, are come: and it was good in the eyes of Pharaoh: and in the eyes of his servants. And Pharaoh said unto Ioseph; say unto thy brethren, this doe ye; lade your beasts, and goe get ye, to the land of Canaan. And take our father, & your houses, and come unto me: and I will give you, the good of the land of Egypt; and yee shall eate, the fat of the land. And thou art commanded, this doe ye: take unto you out of the land of Egypt, wagons, for your little ones, and for your wives; and take-up your father, and come. And your eye, let it not spare your stuffe: so the good of all the land of Egypt, is yours. And the sonnes of Israel did so; and Ioseph gave them wagons, according to the mouth of Pharaoh: and gave them provision, for the way. To all of them hee gave, to ech man changes of garments: and to Benjamin he gave, three hundred (shekels) of silver; and five changes of garments. And to his father, he sent after this manner, tenne hee-asses; carying of the good things of Egypt: and tenne shee-asses, carying corn and bread, and victuals for his father, by the way. And hee sent away his brethren, and they departed: and hee said unto them, bee not stirred (one against another) by the way. And they went-up, out of Egypt: and came, to the land of Canaan; unto Iakob their father. And they told him, saying; Ioseph is yet alive; and that he is ruler over all the land of Egypt: and his heart fainted, for he beleeved them not. And they spake unto him, all the words of Ioseph, which hee had spoken unto them; and hee saw the wagons, which Ioseph had sent, to cary him: and the spirit of Iakob their father revived. And Israel said; it is enough, Ioseph my sonne is yet alive: I will goe and see him, before I dye.

Annotations. REfraine] or containe himselfe by force, from crying out and manifesting himselfe, as hitherto he had done, Gen. 43. 31. This word, the Prophet applyeth also unto God, who having long refrained himselfe in the afflictions of his people; will in the end for their deliverance, crie out like a travelling woman, &c. Esa. 42. 14. Vers. 2. gave forth his voyce] that is, cried-aloud, An Hebrew manner of speaking often used, as Numb. 14. 1. 2 Chron. 24. 9. Psal. 46. 7. and 68. 34. and 77. 18. So the Greeke, Hee sent forth his voyce with weeping. Vers. 3. suddenly troubled] or appalled, with feare, and hasty troubled thoughts. Occasioned by the conscience of their former wickednesse, and the beholding of Iosephs present glory. So when the spirit of grace shall be powred upon the Israelites, they shall see Iesus whom they have pierced; and shall mourne for him, &c. Zach. 12. 10. Rev. 1. 7. Vers. 4. he whom] Hebr. me: which word either may be omitted, (as that observed on Gen. 5. 29.). or expressed in English, he: added for vehemencie sake, and to assure his brethren, that he was Ioseph. Vers. 5. anger] or displeasure, griefe, as Gen. 4. 5. that is, be not angry (or displeased) with your selves. Hee would have them-moderate the sorrow for their sin, with consideration of Gods providence, that turned it unto good. The Greeke translateth, let it not seeme bad unto you. Here Ioseph is farre from revenge, or insulting against his troubled brethren: so Christ prayed for his crucifiers, Luke 23. 34. and by his Apostles comforted them with hope of the blotting out of their sinnes, when the times of refreshing should come from the presence of the Lord, Acts 3. 14. 15. 17: 18. 19. Vers. 6. earing] that is, ploughing, or tillage of the land: the Chaldee saith, sowing. This seemeth to be for lacke of corne, which therefore in the last yeere, Ioseph supplied: Gen. 47. 23. Vers. 7. to put for you a remnant] that is, to preserve for (or unto) you, a remainder, that you and yours might remaine alive. The contrary whereof is in 2 Sam. 14. 7. The Greeke translateth, that there might be left unto you a reminant. to preserve-life unto you] that is, to keepe you and yours alive. Or, to preserve alive unto you: as the Greeke turneth it, to nourish up of you a great remnant. by a great escaping] or, evasion; that is, by a great deliverance; or, (according to the Greeke interpretation) by a great multitude-that-escape: having respect to the great multiplication of them in Egypt according to Gods promise, Gen. 15. 13. 14. The Hebrew escaping or Evasion, is used for a company or remnant that escape danger, 2 Chron. 30. 6. Esa. 10. 20. (as captivitie, is a company of captives, Numb. 21. 1. Deut. 21. 10.) and so the Greeke here translateth it a remnant. Vers. 8. but God] whose wisedome and providence ruleth all, and his goodnesse turneth the evill actions of men, oftentimes to good events: therefore is this ascribed to GOD rather then to them, Gen. 50. 20. Psal. 105. 17. So Herod and Pontius Pilate, with the Gentiles & the people of Israel, did against Iesus, whatsoever Gods hand, and his counsell determined before to be done; Act. 4. 27. 28. put mee for] or, as the Greeke explaineth it, made me as a father; so acknowledging God to bee his exalter, as he had beene his afflicter. A father, is used for any teacher, guide, counceller, &c. Iudg. 17. 10. 11. Vers. 10. Goshen] in Greeke Gesem: a province in the land of Egypt, fat and fertile, good for to feed cattell, lying next to the land of Canaan: see Gen. 46. 28. 29. and 47. 1. 6. 27. Vers. 11. impoverished] Greeke, worne-out: that is, perish with povertie. thy house] that is, houshold: in Greeke, thy sonnes. Vers. 12. my mouth] and not an interpreter, as did before, Gen. 42. 23. for an interpreter is an other mans mouth, Exod. 4. 16. The Chaldee saith; in your tongue I speake with you. Vers. 14. wept] through joyfull passion of mind. See Gen. 29. 11. Vers. 15. spake] being refreshed by his words, from their-amazed feare, which keepeth men from speaking, Psal. 77. 5. By speaking may also be implied the confession of their sinne, and feare for the same. So Moses spake, Exod. 19. 19. that is, acknowledged his feare and infirmity, Heb. 12. 21. Vers. 16. the voice] that is, the fame, or rumour of this thing. good in the eyes] that is, pleasing: they liked well of it. See Gen. 16. 6. The Greeke here translateth, Pharaoh was glad. Vers. 18. Your houses] that is, your housholds, as v. 11. The Chaldee saith, the men of your houses: the Greeke, your goods. the good] that is, the good things: the Greeke addeth, of all the good things. So after in verse 20. and 23. the fat] the Chaldee translateth, the good; the Greeke, the marrow: that is, the best fruits: see Gen. 27. 28. Vers. 19 thou art commanded] thou (Ioseph) hast authority from me and full power. The Greeke expresseth it thus: and thou command, thou these things, that they take wagons, &c. As Pharaoh here sheweth himselfe bountifull and gracious to Iakobs house, for Iosephs sake: so God hath promised for Iesus sake: to make Kings the nursing fathers of Israel, Esa. 49. 1.—23. Vers. 20. let it not spare] that is, not regard your stuffe (or vessels:) or, let it not be grieved, to leave your stuffe behinde you. The eye-sparing (or pittying) is a common phrase, see Deut. 7. 16. and 19. 13. 21. Ezek. 7. 4 9. and 16. 5. and 20. 17. &c. Vers. 21. the mouth] that is, the commandements, verse 19. or words, as the Greeke explaineth it. So in Iob 39. 30. Eccles. 8. 2. See Gen. 24. 57. provision] or food, as the Greeke hath. Vers. 22. changes of garments] robes, or upper garments, which they used in those countries often to shift, putting off and on: as wee doe clokes or gownes. The Chaldee translateth them stoles (or robes:) and the Gr[illegible: 2 letters]ere double stoles: & after to Benjamin changeable stoles. Such were wont to be given for honor, or reward, Iudg. 14. 12. 19. So in Rev. 6. 11. white stoles, (or robes) are given to the soules under the altar. Also Rev. 7. 9. 14. shekels] or shillings: this word the Chaldee also addeth: see Gen. 20. 16. Vers. 23. after this manner] as many robes and shekels, as he gave Benjamin: so the Greek translateth, according to the same things. Or, as this that followeth: viz. tenne asses, &c. Vers. 24. be not stirred] or, make no stirre: that is, as the Greeke translateth, be not angry: the Chaldee contend not; or, fall not out by the way, The word signifieth stirring with anger and rage, as Prou. 29. 9. 2 King. 19. 27. or with griefe, as 2 Sam. 18. 33. This he spake, because some perswaded, and the rest (save Ruben) consented to the selling of him into Egypt: Gen. 37. that now, they should make no stirre about these and the like things; and Rubens former words, in Gen. 42. 22. occasioned this charge. Vers. 26. and that he] or, leaving out the word that, as superfluous, as the Greeke translateth, and he ruleth all Egypt. For in the Hebrew, words sometime are redundant, as is observed on Gen. 7. 17. and 17. 4. fainted] or, was weakened, with unbeliefe; that is, doubted of that they said: yet daunted with the newes they brought. So the Chaldee interprets it doubting, or wavering; and the Greeke, astonishment. For unbeliefe and doubting, weakeneth the heart, Rom. 4. 19. 20. Mat. 14. 31. See also Gen. 15. 6. Vers. 27. revived] the Greeke expresseth it by a word (anezopurese) which signifieth the reviving or stirring-up of fire that is buried under ashes; which word Paul useth in 2 Tim. 1. 6. for stirring-up the gift of God. The Chaldee also here translateth, the holy spirit restod upon Iakob. Vers. 28. enough] or much. The Greeke translateth, It is a great-thing to mee, if my sonne. Ioseph yet live: and the Chaldee faith, it is great joy unto me.