Genesis · Chapter 45

V. 1. 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. See note at “Genesis 45:2” for continuation to item No. 2

[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 Hosea 11:8,9. See note at “Genesis 45:3” for continuation to item No. 3

[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. See note at “Genesis 45:1” for start of item, ie. No. [1.]

Verse 1. Joseph could not refrain himself] The word qpath 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.”

Verse 1. Then Joseph could not refrain himself — Several times before he had found great difficulty to refrain himself, but now, being overcome by Judah’s most affecting speech, he was constrained to yield to the emotions of his mind, even before all them that stood before him. He therefore cried, Cause every man to go out from me — That is, all the Egyptians, for he would not have them to be acquainted with the guilt of his brethren, whose reputation he wished to preserve: nor would he have any restraint on those affections and tears which he could no longer repress. How must it have amazed Judah and his brethren, who were waiting for an answer, to discover in him, instead of the gravity of a judge, the natural affection of a father or brother!

THE RECOGNITION, AND THE MESSAGE TO JACOB, 1-28.

Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer.

1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (verses 14, 15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32.

Verse 2. 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 vigour 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 Genesis 45:16.

Verse 2. He wept aloud — His tears and his voice, which had hitherto been repressed by main force, now burst forth with the greater violence, and he threw off that austerity with which he had hitherto carried himself, for he could bear it no longer. This represents the divine compassion toward returning penitents, illustrated by that of the father of the prodigal, Luke 15:20; Hosea 11:8, 9.

THE RECOGNITION, AND THE MESSAGE TO JACOB, 1-28.

Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer.

1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (verses 14, 15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32.

Verse 3. 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.”

Verse 3. I am Joseph — Doubtless he had all along been addressed and spoken of by his Egyptian name, Zaphnath-paaneah, or by his titles of office: so that, although in the narrative he is named Joseph, it is probable his brethren had never heard him called by that name by any person in Egypt. Doth my father yet live? — A most natural inquiry this, after he had informed them who he was, and evidently suggested by his love to his father, respecting whose welfare he was anxious to have full information; and it comes in here with great beauty, and by a most easy transition. But who can describe what his brethren now felt? The historian does not attempt to describe it: he only informs us, They could not answer him: for they were troubled at his presence — From a sudden and deep sense of their guilt, and their just fear of some dreadful punishment. Therefore, to encourage them and alleviate their sorrow, he calls them kindly and familiarly to him: Come near to me, I pray you — Thus, when Christ manifests himself to his people, he encourages them to draw near to him with a true heart — Perhaps being about to speak of their selling of him, he would not speak aloud, lest the Egyptians should overhear, and it should make the Hebrews to be yet more an abomination to them; therefore he would have them come near, that he might whisper with them, which, now the tide of his passion was a little over, he was able to do, whereas, at first, he could not but cry out.

3. Doth my father yet live — In the warmth and fulness of his emotion he seems yet to betray a suspicion of the report of his brethren. This throws light on the undue severity with which he has treated them all along. First he feared that Benjamin was not; and now he even intimates a doubt whether, after all their protestations, his father is still alive. Accordingly, his brethren could not answer him — The sudden revelation; the deep insinuation; the shock of mingled surprise and alarm rendered them speechless. They were troubled — Terrified; filled with amazement and trepidation (wlhbn) at his presence, or, from his presence, (wynpm;) as if they shrunk backward, away from before his face.

4. Come near — He notices their confusion and alarm, and their shrinking from his presence, and now kindly seeks to allay their fears and strengthen their hearts.

V. 5. 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, Genesis 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.

Verse 5. 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.

Verse 5. Be not grieved nor angry with yourselves — Namely, immoderately, for the injury you did to me; or for the danger you have brought upon yourselves. Otherwise, he does not mean to dissuade them from a godly sorrow and displeasure at themselves for their offence against God, their father, and himself, to produce which sorrow and displeasure was the principal end he had in view in his strange and rough conduct toward them. Sinners must grieve and be angry with themselves for their sins; yea, though God, by his power, bring good out of them: for no thanks are due to them on that account. And true penitents should be greatly affected when they see God bring good out of evil. But, although we must not with this consideration extenuate our own sins, and so take off the edge of our repentance; yet it may be well thus to extenuate the sins of others, and so take off the edge of our angry resentments. Thus Joseph does here. God, says he, did send me before you to preserve life — Not only your lives, but the lives of all the people in this and the neighbouring countries. And now, his brethren did not need to fear lest he should revenge upon them an injury which God’s providence had made to turn so much to his advantage and that of his family, as well as thousands and myriads of others.

Verse 5. Be not grieved; that is, not with any farther grief and trouble; for ye have wept and suffered enough. It was God, who taking advantage of your fault, sent me before you to preserve life.

5. God did send me — Four times he repeats this thought, that God’s hand had directed in all this matter. He sees the wonderful Providence in it now, and wishes them all to see it.

Verse 6. 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 [A.S.] 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 “Genesis 41:31”. But the expressions here must be qualified a little, as we find from Genesis 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.

Verses 6, 7. Five years there shall be neither earing (an old English word for ploughing, which is the meaning of the Hebrew) nor harvest — That is, except in a few places near the river Nile; for, understanding from Joseph that the famine would be of long continuance, and that their labour and seed, which they could ill spare, would be lost, people would neither plough nor sow, and, of course, could not reap. To preserve you a posterity in the earth — That you and your children might be sustained in this time of famine, and afterward abundantly multiplied as God hath promised. To save your lives by a great deliverance — Or, according to the Hebrew, for a great escaping, or, a great remnant; — that is, that you, who are now but a handful, escaping this danger, might grow into a vast multitude; the word evasion, or escaping, being put for the persons that escape, as 2 Chronicles 30:6, and Isaiah 10:20. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians, as to preserve a small family of Israelites; for the Lord’s portion is his people: whatever goes with others, they shall be secured. How admirable are the projects of Providence! How remote their tendencies! What wheels are there within wheels; and yet all directed by the eyes in the wheels, and the spirit of the living creature!

THE RECOGNITION, AND THE MESSAGE TO JACOB, 1-28.

Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer.

1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (verses 14, 15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32.

Verses 6, 7. Five years there shall be neither earing (an old English word for ploughing, which is the meaning of the Hebrew) nor harvest — That is, except in a few places near the river Nile; for, understanding from Joseph that the famine would be of long continuance, and that their labour and seed, which they could ill spare, would be lost, people would neither plough nor sow, and, of course, could not reap. To preserve you a posterity in the earth — That you and your children might be sustained in this time of famine, and afterward abundantly multiplied as God hath promised. To save your lives by a great deliverance — Or, according to the Hebrew, for a great escaping, or, a great remnant; — that is, that you, who are now but a handful, escaping this danger, might grow into a vast multitude; the word evasion, or escaping, being put for the persons that escape, as 2 Chronicles 30:6, and Isaiah 10:20. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians, as to preserve a small family of Israelites; for the Lord’s portion is his people: whatever goes with others, they shall be secured. How admirable are the projects of Providence! How remote their tendencies! What wheels are there within wheels; and yet all directed by the eyes in the wheels, and the spirit of the living creature!

THE RECOGNITION, AND THE MESSAGE TO JACOB, 1-28.

Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer.

1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (verses 14, 15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32.

V. 8. 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.

Verse 8. 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 Phœnicians, 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 Prætorium, as appears by the letters of Constantine to Ablavius. The caliphs gave the same name to their prime ministers. In Judges 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.

Verse 8. It was not you that sent me hither, but God — That I came to this place and pitch of honour and power is not to be imputed to your design, which was of another nature, but to God’s overruling providence, which ordered the circumstances of your action, so as that I should be brought to this place and state; compare Genesis 50:20. He hath made me a father to Pharaoh — His principal counsellor of state, to guide his affairs with a fatherly care, and to have the authority, respect, and power of a father with him; Genesis 41:40-44; Judges 17:10.

Ver. 8. It was not you that sent me hither, but God. The Lord takes occasion from the errors and crimes of men to unfold his counsel, and his righteousness. Let it then be noted that Joseph says here, “God sent me to save your lives,” but not the least extenuation of their guilt by saying, as Mr. Calvin, who presses in more than a folio page, that God wrought admirably by them. Deus Mirabiliter per illos operatur, ut ex impuris fæcibus liquidam justitiam eliciat. St. Paul has said, “Oh the depth!” Notwithstanding the astonishment and displeasure of this Commentator, that we cannot see as he sees, we feel awed at the conclusion that the Just and Holy One in any sense, however disguised, employed these men to commit this complication of crimes against the best of brothers. While Zeno sat on the bench, a thief was put to the bar, who knowing the high stoical sentiments of the judge, pleaded fate and necessity; he could not help doing what he had done. Zeno felt the force of this defence, and colouring up with anger, replied, “yes, rogue, I know thou wast fated to be a thief, and I was fated to see thee whipped.” See on Jeremiah 36:3.

8. A father to Pharaoh — A wise counsellor and intimate friend, to watch over Pharaoh’s great house and land, like a protecting father. The word father is used in such a sense in many lands. The Romanists call their priests fathers, and Mohammedan caliphs give their grand vizier this title.

Verse 9. Haste you, and go to my father — He desires that his father might speedily be made glad with the tidings of his life and honour. He knew it would be a refreshing oil to his hoary head, and a sovereign cordial to his spirits. He desires them to give themselves, and take with them to their father, all possible satisfaction of these surprising tidings.

9. Haste ye… tarry not — The emotion of a consuming filial love is in these words. How long will seem the days until son and father meet again!

Verse 10. 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, Genesis 46:28. It is also called the land of Rameses, Genesis 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 גשנ 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 Genesis 47:6,11. See also Calmet and Dodd.

Verse 10. Thou shalt dwell in the land of Goshen — A part of Egypt bordering upon Canaan, well watered and fit for cattle, and therefore most proper for the Israelites, not only for present use, and to keep them at some distance from the inward parts of Egypt and from the court; but also that they might have Canaan always in their eye and mind, and, in God’s time, might, with least disadvantage march thither.

Ver. 10. Goshen. A rich district of pasturage, lying between the Nile and the Red sea. A happy soil for Israel to prosper in and increase.

10. Dwell in the land of Goshen — “Joseph invites his father to come and settle in Goshen, apparently before consulting Pharaoh upon the matter, trusting to his influence with the king to secure this favour. Goshen was on the north-eastern frontier of Egypt, bordering upon the desert, the part of the country nearest to Canaan, east of the Pelusiac branch of the Nile. It was well adapted to a pastoral people, being fertilized by artificial irrigation through canals from the Nile, and by wells from which the water is raised by wheels. The surface being less elevated than the rest of the land, it is more easily irrigated. There are here at present more flocks and herds, and also more fishermen, than in any other part of Egypt, so that at the present day, as in the time of Joseph, it is reckoned as ‘the best of the land.’ (ROBINSON’S Biblical Researches, 1:53).” — Newhall.

11. Will I nourish thee — The son whom God hath exalted will tenderly provide for the aged father who nourished him in his childhood. Yet there are five years — With the assuring message of filial love goes also a prophetic word, showing that Joseph has a knowledge of the future such as only divinely-gifted seers possess.

V. 12. 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.

Verse 12. 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 Genesis 42:23.

Verses 12, 13. Your eyes see that it is my mouth — If they could recollect themselves, they might remember something of his features and speech, and be satisfied: or rather he means, You see, I speak to you not by an interpreter, as hitherto I have done, but immediately, and in the Hebrew language. Ye shall tell my father of all my glory — He enjoins this not out of pride and ostentation, but from love to his aged father, knowing what pleasure it would give him. And ye shall haste, and bring down my father hither — He is very earnest that his father and all his family (verse 18) should come to him without delay, promising to provide for them: I will nourish thee, verse 11. Thus our Lord Jesus being, like Joseph, exalted to the highest honours and powers of the upper world, it is his will that all that are his should be with him where he is. This is his commandment, that we be with him now in faith and hope, and a heavenly conversation; and this is his promise, that we shall be for ever with him.

Ver. 12. It is my mouth that speaketh. He had spoken by an interpreter before: but now his rough and judicial aspect was changed into tears of tenderness and love. Now they heard his voice in the Hebrew tongue, saying, I am JOSEPH!—Doth your father yet live?

12. My mouth that speaketh unto you — That is, Ye see that my “mouth is speaking to you in our native language. Before this he had spoken to them in the Egyptian tongue, through an interpreter, but now, when he had ‘caused all men to go out from’ him, that he might open all his heart to his brethren, he cried to them in Hebrew, ‘I am Joseph!’ It was the sound of their native tongue in this land of strangers, from the lips of the grand vizier of Egypt, that rolled back the years in the memory of the brethren more than any thing that he said.” — Newhall.

Verses 12, 13. Your eyes see that it is my mouth — If they could recollect themselves, they might remember something of his features and speech, and be satisfied: or rather he means, You see, I speak to you not by an interpreter, as hitherto I have done, but immediately, and in the Hebrew language. Ye shall tell my father of all my glory — He enjoins this not out of pride and ostentation, but from love to his aged father, knowing what pleasure it would give him. And ye shall haste, and bring down my father hither — He is very earnest that his father and all his family (verse 18) should come to him without delay, promising to provide for them: I will nourish thee, verse 11. Thus our Lord Jesus being, like Joseph, exalted to the highest honours and powers of the upper world, it is his will that all that are his should be with him where he is. This is his commandment, that we be with him now in faith and hope, and a heavenly conversation; and this is his promise, that we shall be for ever with him.

13. Tell my father of all my glory — Joseph would make his father and his brothers partakers of his own honour, and would have them exult with family pride in all that God had done for them through him.

Verse 14. 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.

THE RECOGNITION, AND THE MESSAGE TO JACOB, 1-28.

Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer.

1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (verses 14, 15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32.

15. After that his brethren talked with him — That is, after the embracing of Benjamin (verse 14) and the weeping and kissing of them all. “They were so stunned and bewildered that they could not utter a word till his tears washed out their terrors.” — Newhall.

16. The fame thereof was heard — The report was made; literally, the voice (or noise) was heard. It pleased Pharaoh well — Hebrews, it was good in the eyes of Pharaoh. “The grateful esteem in which Joseph was held made every thing good that interested him, and the discovery that the Hebrew slave belonged to a family that was not unknown at the court of the Pharaohs (chap. 12) was also pleasing. The ‘good’ and the ‘fat’ of the land were now freely laid at the disposal of the family of Joseph. This is simply a general expression for the choice things of Egypt.” — Newhall.

THE RECOGNITION, AND THE MESSAGE TO JACOB, 1-28.

Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer.

1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (verses 14, 15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32.

THE RECOGNITION, AND THE MESSAGE TO JACOB, 1-28.

Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer.

1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (verses 14, 15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32.

19. Now thou art commanded — “There is a beautiful kindness and courtesy here shown on the part of Pharaoh, in passing from the language of invitation to that of command, where Joseph’s personal interest is concerned. Take you wagons — Of which there were probably none in Palestine; carts, two-wheeled vehicles which could easily pass through the roadless desert. The modern Egyptian cart has two solid wheels, but carts with spoked wheels are represented in the monuments. Little ones — And in ver. 18, households, all their dependents, servants, amounting probably to several hundreds, are included in the invitation.” — Newhall.

Verse 20. 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.

20. Regard not your stuff — “Be not troubled about your household goods that you cannot move, for they shall be made good. People who move frequently can appreciate this anxiety. Israel came into Egypt by free invitation, and perhaps the sacred historian amplifies in detail here, so as to show that Israel was as free to depart afterwards.” — Newhall.

Verse 21. Joseph gave them wagons] twlg[ agaloth, from lg[ agal, which, though not used as a verb in the Hebrew Bible, evidently means to turn round, roll round, be circular, &c., 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.

THE RECOGNITION, AND THE MESSAGE TO JACOB, 1-28.

Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer.

1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (verses 14, 15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32.

Verse 22. 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 honour. 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 honour, see Judges 14:12,19; Revelation 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.

22. Changes of raiment — Suits of clothing, a common present among the wealthy and noble in eastern countries. Three hundred pieces of silver — Silver shekels are doubtless intended, weighed and not coined; amounting to about nine and one half pounds.

Verse 23. Meat for his father by the way.] מזונ mazon, from זנ zan, to prepare, provide, &c. Hence prepared meat, some made-up dish, delicacies, confectionaries, &c. As the word is used, 2 Chronicles 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 savoury 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.

23. Ten asses laden with the good things of Egypt — “These presents to his aged father were in princely profusion, as was fitting the rank of the highest subject of Pharaoh, calculated to impress Jacob unmistakably with the reality of the romantic story which the brethren were to carry back to their father; yet as Jacob was immediately to leave home he could really use but a very small part of this provision.” — Newhall.

V. 24. 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,

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 all guilty, verily guilty, and instead of quarrelling with one another, have a great deal of reason to fall out with ourselves.

4. We are 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.

Verse 24. 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 favour 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.

Verse 24. See that ye fall not out by the way — He knew that they were but too apt to be quarrelsome; and that what had lately passed, as it revived the remembrance of what they had done formerly against their brother, might give them occasion to quarrel. 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, 1st, We are brethren; we have all one Father. 2d, We are his brethren; and we shame our relation to him, who is our peace, if we fall out. 3d, We are all guilty, verily guilty, and, instead of quarrelling with one another, have a great deal of reason to fall out with ourselves. 4th, We are forgiven of God, whom we have all offended, and therefore should be ready to forgive one another. 5th, We are by the way, a way that lies through the land of Egypt, where we have many eyes upon us, that seek occasion and advantage against us; a way that leads to Canaan, where we hope to be for ever in perfect peace.

24. See that ye fall not out by the way — “Do not accuse one another of guilt, and so fall into unbrotherly contention. It was natural that in talking over this strange history each should seek to clear himself of blame. Three several times Joseph tells them that God had overruled their sin for good to all the family, and tenderly endeavours to alleviate thus the sorrow of their repentance” — Newhall.

THE RECOGNITION, AND THE MESSAGE TO JACOB, 1-28.

Whatever purposes Joseph intended to accomplish by his severity and mysterious conduct towards his brethren, all are accomplished now, or else the irresistible eloquence of Judah dissuades him from concealing himself further. When he first saw them — ten of them, without Benjamin, (chap. xlii,) — he may have at once suspected that they had made away with his younger brother as they had done with himself. He would keep himself aloof until he could thoroughly prove their present disposition, and find out all the facts. Thus he was also made, perhaps unwittingly, the instrument of distressing his aged father, as a retribution for the mischievous partiality he had shown to the sons of Rachel. But the action of the brethren towards Benjamin, and especially the appeal of Judah, and the picture of the aged father sinking in sorrow to the grave — all convince Joseph that a deep change has been wrought in the hearts of these men, and he can refrain himself no longer.

1. Could not refrain himself — Could not control his emotions any longer. Cause every man to go out — The delicate and touching scene will be too sacred for public gaze. Besides, the embracing and the kissing (verses 14, 15) might too much offend the ideas of the Egyptians. See note on Genesis 43:32.

V. 26. 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.

Verse 26. 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, Luke 24:41.

Verse 26. They told him — Probably without any preamble; Joseph is yet alive — The very mention of Joseph’s name revived his sorrow, so that his heart fainted, and it was a good while before he came to himself. He was in such care and fear about the rest of them, that at this time it would have been joy enough to him to hear that Simeon was released, and Benjamin come safe home; for he had been ready to despair concerning them both; but to hear that Joseph was alive was too good news to be true; he faints, for he believes it not.

26. Jacob’s heart fainted — Gesenius (Lex., on gwp) renders: “But his heart was cold, did not warm with joy, was not moved.” The news was too great and surprising for the aged patriarch to believe. Pressing grief, and mistrust and suspicion of his sons also, helped to beget this chill of unbelief in Jacob’s heart.

V. 27. 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.

Verse 27. 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 vigour, he seemed as if he had gained new life, yjtw vattechi, and he lived; revixit, says the Vulgate, he lived afresh. The Septuagint translate the original word by anezwpurhse, which signifies the blowing and stirring up of almost extinguished embers that had been buried under the ashes, which word St. Paul uses, 2 Timothy 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.

Verse 27. When he saw the wagons, 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 says nothing of Joseph’s glory, which they had told him of; it was enough to him that Joseph was alive: it pleases him to think of going to see him. Though he was old, and the journey long, yet he would go to see Joseph, because Joseph’s business would not permit him to come to him. Observe he will go see him, not, I will go live with him; Jacob was old, and did not expect to live long: but I will go see him before I die, and then let me depart in peace; let my eyes be refreshed with this sight before they are closed, and then it is enough; I need no more to make me happy in this world.

27. When he saw the wagons — “As they went on with the details of the story the circumstances gradually convinced him, but the decisive thing mentioned is the sight of the wagons, the Egyptian carts, which never appeared in Canaan.” — Newhall.

Verse 28. 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 br 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 favourable 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, Genesis 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 colouring or philosophical refections; 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 outre 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. GENESIS

28. And Israel said, It is enough; Joseph my son is yet alive — “The change of name from Jacob to Israel is significant here. It is the patriarch who was heir of the great promises made to Abraham, the channel of the covenant mercies to the world, who now sets out upon this eventful journey which commences a new stage in the fortunes of the covenant people. It is the prince of God who recognises the finger of Providence.” — Newhall.