Genesis 45:13

45:1-15 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.

And you shall tell my father of all my glory in Egypt,.... His wealth and riches, his grandeur and dignity, his power and authority: and of all that you have seen; what a magnificent house he dwelt in; what a numerous train of servants he had; in what majesty he rode in the second chariot to the king; and what authority he exercised over the people, and what reverence they gave him, and what power he had, particularly in the distribution of corn: and ye shall haste, and bring down my father hither; for Joseph had an eager desire to see him, wherefore this is repeated.

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; Isa 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.

Joseph now reveals to his brothers the astonishing fact that he himself, their long-lost brother, stands before them. "He could not refrain himself." Judah has painted the scene at home to the life; and Joseph can hold out no longer. "Have every man out from me." Delicacy forbids the presence of strangers at this unrestrained outburst of tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to which some reference is now unavoidable, are not to be unveiled to the public eye. "He lifted up his voice in weeping." The expression of the feelings is free and uncontrolled in a simple and primitive state of society. This prevails still in the East. And Mizraim heard. The Egyptians of Joseph's house would hear, and report to others, this unusual utterance of deep feeling. "I am Joseph." The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers. The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence. "Is my father yet alive?" This question shows where Joseph's thoughts were. He had been repeatedly assured of his father's welfare. But the long absence and the yearning of a fond heart bring the question up again.

It was reassuring to the brethren, as it was far away from any thought of their fault or their punishment. "Come near unto me." Joseph sees the trouble of his brothers, and discerns its cause. He addresses them a second time, and plainly refers to the fact of their having sold him. He points out that this was overruled of God to the saving of life; and, hence, that it was not they, but God who had mercifully sent him to Egypt to preserve all their lives. "For these two years." Hence, we perceive that the sons of Jacob obtained a supply, on the first occasion, which was sufficient for a year. "To leave to you a remnant in the land." This is usually and most naturally referred to a surviving portion of their race. "Father to Pharaoh;" a second author of life to him. Having touched very slightly on their transgression, and endeavored to divert their thoughts to the wonderful providence of God displayed in the whole affair, he lastly preoccupies their minds with the duty and necessity of bringing down their father and all their families to dwell in Egypt. "In the land of Goshen." This was a pasture land on the borders of Egypt and Arabia, perhaps at some distance from the Nile, and watered by the showers of heaven, like their own valleys. He then appeals to their recollections and senses, whether he was not their very brother Joseph. "My mouth that speaketh unto you;" not by an interpreter, but with his own lips, and in their native tongue.

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."

2. If we examine our circumstances closely, and call to remembrance the dealings of God's providence towards us, we shall find that we can sing much both of mercy and of judgment. For one day of absolute unavoidable want, we shall find we had three hundred and sixty-four, if not of fullness, yet of a competency. Famines, though rarely happening, are everywhere recorded; innumerable years of abundance are scarcely ever registered! Such is the perverseness and ingratitude of man! [ Genesis 44 ] 13. He embraces and converses with all his brethren, Genesis 45:14, Genesis 45:15. Pharaoh, hearing that Joseph's brethren were come to Egypt, and that Joseph had desired them to return to Canaan and bring back their families, not only confirms the order, but promises them the best part of the land of Egypt to dwell in; and provides them carriages to transport themselves and their households, Genesis 45:16-20. Joseph provides them with wagons according to the commandment of Pharaoh; and having given them various presents, sends them away with suitable advice, Genesis 45:21-24. They depart, arrive in Canaan, and announce the glad tidings to their father, who for a time believes not, but being assured of the truth of their relation, is greatly comforted, and resolves to visit Egypt, Genesis 45:25-28. 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.

So the rich man, Luke 16:19, was clothed in purple, and in silk. He was commonly so clothed; it was his every-day's wear, as the Greek word implies. Question. But here a question may be asked, May not people clothe themselves according to their dignities, ranks, and places that God has put them in in the world? Answer. I answer, They may, and ought so to do. If God has lifted them up in the world above others, they may wear better apparel than others, Genesis 41:42, Esther 6:8, Psalms 45:13-14, 2 Samuel 13:18, Lamentations 4:5, Matthew 11:8, Genesis 27:15, Isaiah 52:1, Hosea 2:13, Exodus 28:40. I cite these scriptures so much the rather, because some, through weakness and peevishness, stumble and are not satisfied herein. There is nothing in the law of God or nature against it. Question. But you may say, May not people sin in their apparel? Answer. I answer, Yes, and that in four cases.When it is not modest—but carries with it provocation to lust and immorality: Proverbs 7:10, "A woman came to meet him, dressed like a harlot." The Hebrew word signifies a clothing finely set and fitted to the body; and says the text, "She was subtle of heart," or trussed up about the breasts, with her upper parts naked; so Levi-Ben-Gersom reads the words, "She met him with her naked breasts," at this day too commonly used by such as would not be held harlots