Text -- Genesis 45:6-28 (NET)

45:6 For these past two years there has been famine in the land and for five more years there will be neither plowing nor harvesting. 45:7 God sent me ahead of you to preserve you on the earth and to save your lives by a great deliverance. 45:8 So now, it is not you who sent me here, but God. He has made me an adviser to Pharaoh, lord over all his household, and ruler over all the land of Egypt. 45:9 Now go up to my father quickly and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay! 45:10 You will live in the land of Goshen, and you will be near me– you, your children, your grandchildren, your flocks, your herds, and everything you have. 45:11 I will provide you with food there because there will be five more years of famine. Otherwise you would become poor– you, your household, and everyone who belongs to you.”’ 45:12 You and my brother Benjamin can certainly see with your own eyes that I really am the one who speaks to you. 45:13 So tell my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” 45:14 Then he threw himself on the neck of his brother Benjamin and wept, and Benjamin wept on his neck. 45:15 He kissed all his brothers and wept over them. After this his brothers talked with him. 45:16 Now it was reported in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased Pharaoh and his servants. 45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go to the land of Canaan! 45:18 Get your father and your households and come to me! Then I will give you the best land in Egypt and you will eat the best of the land.’ 45:19 You are also commanded to say, ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come. 45:20 Don’t worry about your belongings, for the best of all the land of Egypt will be yours.’” 45:21 So the sons of Israel did as he said. Joseph gave them wagons as Pharaoh had instructed, and he gave them provisions for the journey. 45:22 He gave sets of clothes to each one of them, but to Benjamin he gave three hundred pieces of silver and five sets of clothes. 45:23 To his father he sent the following: ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey. 45:24 Then he sent his brothers on their way and they left. He said to them, “As you travel don’t be overcome with fear.” 45:25 So they went up from Egypt and came to their father Jacob in the land of Canaan. 45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, for he did not believe them. 45:27 But when they related to him everything Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived. 45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 45:8

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.

Wesley: Gen 45:12

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.

Wesley: Gen 45:24

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. 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.

Wesley: Gen 45:26

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.

Wesley: Gen 45:27

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.

JFB: Gen 45:6

"Ear" is an old English word, meaning "to plough" (compare 1Sa 8:12; Isa 30:24). This seems to confirm the view given (Gen 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.

JFB: Gen 45:14-15

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.

JFB: Gen 45:17-20

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.

JFB: Gen 45:21

Which must have been novelties in Palestine; for wheeled carriages were almost unknown there.

JFB: Gen 45:22

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.

JFB: Gen 45:23

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 Gen 43:34].

JFB: Gen 45:24

In dismissing them on their homeward journey, he gave them this particular admonition:

JFB: Gen 45:24

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.

Clarke: Gen 45:6

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 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.

Clarke: Gen 45:8

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 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.

Clarke: Gen 45:10

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, 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.

Clarke: Gen 45:12

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 Gen 42:23.

Clarke: Gen 45:14

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.

Clarke: Gen 45:20

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.

Clarke: Gen 45:21

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.

Clarke: Gen 45:22

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 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.

Clarke: Gen 45:23

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, 2Ch 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.

Clarke: Gen 45:24

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 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.

Clarke: Gen 45:26

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, Luk 24:41 (note).

Clarke: Gen 45:27

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 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, 2Ti 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.

Clarke: Gen 45:28

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 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.

Calvin: Gen 45:8

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 (Gen 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,” ¹⁷⁷ 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.

Calvin: Gen 45:9

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. (Gen 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.

Calvin: Gen 45:16

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 Exo 1:8, the commencement of the tyranny and cruelty is said to have been made by his successor, to whom Joseph was unknown.

Calvin: Gen 45:22

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.

Calvin: Gen 45:24

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.

Calvin: Gen 45:26

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.

Defender: Gen 45:8

This event is not only a stirring testimonial to the forgiving grace of Joseph, who was far more concerned with reconciliation than vengeance, but also of the truth of Rom 8:28, "all things work together for good to them that love God." For He "worketh all things after the counsel of His own will" (Eph 1:11)."

TSK: Gen 45:6

two years : Gen 41:29-31, Gen 41:54, Gen 41:56, Gen 47:18

earing : Earing means ploughing or seed-time from the Anglo-Saxon erian , probably from aro , to plough; and agrees with αροω [Strong’ s G723], Greek, charatha , Arabic, and charash , Hebrew. Gen 47:23; Exo 34:21; Deu 21:4; 1Sa 8:12; Isa 30:24

TSK: Gen 45:7

to preserve you a posterity : Heb. to put for you a remnant, to save. Jdg 15:18; 1Ch 11:14; Psa 18:50, Psa 44:4; Act 7:35

TSK: Gen 45:8

it was not : Gen 45:5; Joh 15:16, Joh 19:11; Rom 9:16

father : Gen 41:39-48; Jdg 17:10; Job 29:16; Psa 105:21, Psa 105:22

TSK: Gen 45:9

Thus saith : Gen 45:26-28

come : Gen 45:13, Gen 45:19, Gen 45:20

TSK: Gen 45:10

in the land : Gen 46:29, Gen 46:34, Gen 47:1-6; Exo 8:22, Exo 9:26

Goshen : Goshen was the most eastern district of Lower Egypt, and the frontier of that country and Arabia, not far from the Arabian gulf, and lying next to Canaan; for Jacob went directly thither when he came into Egypt, from which it was about eighty miles distant, though Hebron was distant from the Egyptian capital about three hundred miles.

be near : Joh 14:2, Joh 14:3, Joh 17:24

TSK: Gen 45:11

Gen 47:6, Gen 47:12; Mat 15:5, Mat 15:6; Mar 7:9-12; 1Ti 5:4

TSK: Gen 45:12

your eyes : Gen 42:23; Luk 24:39; Joh 20:27

my mouth : Not as Gen 42:23

TSK: Gen 45:13

my glory : Joh 17:24; 1Pe 1:10-12; Rev 21:23

bring : Act 7:14

TSK: Gen 45:14

Gen 29:11, Gen 33:4, Gen 46:29; Rom 1:31

TSK: Gen 45:15

Moreover : Gen 45:2, Gen 29:11, Gen 29:13, Gen 33:4; Exo 4:27; Rth 1:9, Rth 1:14; 1Sa 10:1, 1Sa 20:41; 2Sa 14:33; Luk 15:20; Act 20:37

talked : Psa 77:4

TSK: Gen 45:16

it pleased Pharaoh well : Heb. was good in the eyes of Pharaoh, Gen 16:6, Gen 20:15, Gen 34:18, Gen 41:33; Deu 1:33; 2Sa 3:36; 2Ch 30:4; Est 1:21, Est 2:4; Est 5:14; Act 6:5

TSK: Gen 45:17

lade your : Gen 42:25, Gen 42:26, Gen 44:1, Gen 44:2

TSK: Gen 45:18

the fat : Gen 27:28, Gen 47:6; Num 18:12, Num 18:29; Deu 32:14; Psa 81:16, Psa 147:14; Isa 28:1, Isa 28:4

TSK: Gen 45:19

commanded : Isa 49:1, Isa 49:23

wagons : Gen 45:27, Gen 46:5

for your : Gen 31:17, Gen 31:18

TSK: Gen 45:20

regard not : Heb. let not your eye spare, etc. Deu 7:16, Deu 19:13, Deu 19:21; Isa 13:18; Eze 7:4, Eze 7:9, Eze 9:5, Eze 20:17

stuff : Exo 22:7; Jos 7:11; 1Sa 10:22, 1Sa 25:13, 1Sa 30:24; Eze 12:3, Eze 12:4; Mat 24:17; Luk 17:31

the good : Gen 45:18, Gen 20:15; Ezr 9:12; Isa 1:19

TSK: Gen 45:21

wagons : Gen 45:19, Gen 45:27, Gen 46:5; Num 7:3-9; Eze 23:24

commandment : Heb. mouth, Gen 45:19; Exo 17:1; Num 3:16; 2Ch 8:13, 2Ch 35:16; Ecc 8:2; Lam 1:18

TSK: Gen 45:22

To all : 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. De la Motraye says, ""that they then clothed them (the ambassadors) with caffetans (long vests of gold or silver brocade) with large silk flowers."

each : Jdg 14:12, Jdg 14:19; 2Ki 5:5, 2Ki 5:22, 2Ki 5:23; Rev 6:11

to Benjamin : Gen 43:34

TSK: Gen 45:23

laden with : Heb. carrying, Gen 45:17

good things : Gen 24:10, Gen 43:11; Exo 16:3

meat : As mazon is derived from zoon , to prepare, provide, Dr. A. Clarke thinks it may mean here prepared meat; some made-up dish, delicacies, confectionaries, etc. In Asiatic countries they have several curious methods of preserving flesh by potting, by which it may be kept, for any length of time, sweet and wholesome. Some delicacy, similar to the savoury meat which Isaac loved, may here be intended; sent to Jacob in consideration of his age, and to testify the respect of his son; for of other kinds of meat he could have no need, as he had large flocks and herds, and could kill a lamb, kid, etc. when he pleased.

TSK: Gen 45:24

See that : Gen 37:22, Gen 42:21, Gen 42:22; Psa 133:1-3; Joh 13:34, Joh 13:35; Eph 4:31, Eph 4:32; Phi 2:2-5; Col 3:12, Col 3:13; 1Th 5:13

TSK: Gen 45:26

Joseph : Luk 24:34

and he is : Gen 45:8, Gen 45:9; Psa 105:21

And Jacob’ s : Heb. And his, Gen 37:35, Gen 42:36, Gen 42:38, Gen 44:28; Jon 2:7

he believed : Job 9:16, Job 29:24; Psa 126:1; Luk 24:11, Luk 24:41

TSK: Gen 45:27

the spirit : Jdg 15:19; 1Sa 30:12; Psa 85:6; Isa 57:15; Hos 6:2

TSK: Gen 45:28

It is enough : Gen 46:30; Luk 2:28-30; Joh 16:21, Joh 16:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 45:1-28

- Joseph Made Himself Known to His Brethren

10. גשׁן gôshen , Goshen, Gesem (Arabias related perhaps to גשׁם geshem "rain, shower"), a region on the borders of Egypt and Arabia, near the gulf of Suez.

The appeal of Judah is to Joseph irresistible. The repentance of his brothers, and their attachment to Benjamin, have been demonstrated in the most satisfactory manner. This is all that Joseph sought. It is evident, throughout the whole narrative, that he never aimed at exercising any supremacy over his brothers. As soon as he has obtained an affecting proof of the right disposition of his brothers, he conceals himself no longer. And the speech of Judah, in which, no doubt, his brothers concurred, does equal credit to his head and heart.

Gen 45:1-15

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. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjamin’ s neck and kisses him, and all his other brothers; after which their hearts are soothed, and they speak freely with him.

Gen 45:16-20

The intelligence that Joseph’ s brethren are come reaches the ears of Pharaoh, and calls forth a cordial invitation to come and settle in Egypt. "It was good in the eyes of Pharaoh."They highly esteemed Joseph on his own account; and that he should prove to be a member of a respectable family, and have the pleasure of again meeting with his nearest relatives, were circumstances that afforded them a real gratification. "The good of the land of Mizraim."The good which it produces. Wagons; two-wheeled cars, fit for driving over the rough country, where roads were not formed. "Let not your eye care for your stuff;"your houses, or pieces of furniture which must be left behind. The family of Jacob thus come to Egypt, not by conquest or purchase, but by hospitable invitation, as free, independent visitors or settlers. As they were free to come or not, so were they free to stay or leave.

Gen 45:21-24

The brothers joyfully accept the hospitable invitation of Pharaoh, and set about the necessary arrangements for their journey. "The sons of Israel;"including Joseph, who had his own part to perform in the proposed arrangement. "At the mouth of Pharaoh;"as he had authorized him to do. "Changes of raiment;"fine raiment for change on a high or happy day. To Benjamin he gives special marks of fraternal affection, which no longer excite any jealous feeling among the brothers, as the reasonableness of them is obvious. "Fall out."The original word means to be stirred by any passion, whether fear or anger, and interpreters explain it as they conceive the circumstances and the context require. The English version corresponds with the Septuagint ὀργίζεσθε orgizesthe and with Onkelos. It refers, perhaps, to the little flashes of heat, impatience, and contention that are accustomed to disturb the harmony of companions in the East, who behave sometimes like overgrown children. Such ebullitions often lead to disastrous consequences. Joseph’ s exile arose from petty jealousies among brethren.

Gen 45:25-28

The returning brothers inform their father of the existence and elevation of Joseph in Egypt. The aged patriarch is overcome for the moment, but at length awakens to a full apprehension of the joyful news. His heart fainted; ceased to beat for a time, fluttered, sank within him. The news was too good for him to venture all at once to believe it. But the words of Joseph, which they recite, and the wagons which he had sent, at length lead to the conviction that it must be indeed true. He is satisfied. His only thought is to go and see Joseph before he dies. A sorrow of twenty-two years’ standing has now been wiped away.

Poole: Gen 45:6

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.

Poole: Gen 45:7

That you and your children might be sustained and preserved in this time of famine, and afterwards abundantly multiplied, as God hath promised.

By a great deliverance or, for a great remnant, or escaping, i.e. that you who are now but a handful, escaping this danger, may grow into a vast multitude. The word evasion, or escaping, is here put for the persons that do escape, as it is 2Ch 30:6 Isa 10:20 ; and as captivity is oft put for the captives, as it is Num 21:1 Deu 21:10 . And so what was said in the former clause is repeated in this with all emphatical addition.

Poole: Gen 45:8

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 I should be brought to this place and state. Compare Gen 50:20 .

A father to Pharaoh 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.

Poole: Gen 45:10

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. Joseph promiseth this place, either because it was least inhabited, being in the borders of the land, or because he justly presumed upon the king’ s favour, and knew that the growing famine would give him opportunity to dispose of the people as he pleased.

Poole: Gen 45:12

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

Poole: Gen 45:15

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

Poole: Gen 45:16

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

Poole: Gen 45:18

The choicest fruits of the land.

Fat oft is put for the best of my sort, as Num 18:12,29 De 32:14 Psa 63:5 147:14 .

Poole: Gen 45:19

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.

Poole: Gen 45:20

Regard not your stuff Heb. let not your eye pity or spare any part of your stuff, as loth 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 Eze 7:4,9 16:5 ; partly, because there it discovers itself by tears, or otherwise; and partly, because the sight of the eye doth oft affect the heart, and move pity.

Poole: Gen 45:22

Changes of raiment new and handsome garments, which upon their coming into Pharaoh’ s presence, and on other occasions, they might wear instead of those more old and homely ones, which they brought with them from Canaan. Compare Jud 14:12,19 2Ki 5:5 .

Poole: Gen 45:23

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

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

Poole: Gen 45:24

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

Poole: Gen 45:26

Jacob’ s heart fainted or, was weakened, 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 Joseph’ s 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.

He believed them not partly because of the greatness, and strangeness, and desirableness of the thing; compare Psa 126:1 ; and partly because they were by this very relation convicted of one lie about Joseph, in saying that he was dead, and therefore might easily be thought guilty of another.

Poole: Gen 45:28

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

Haydock: Gen 45:6

Reaping, as in common years, thought he places near the Nile might produce some little; (Menochius) and hence the Egyptians ask Joseph for seed, chap. xlvii. 19. (Calmet)

Haydock: Gen 45:8

Counsel. Joseph's brethren had no design of elevating him to so high a dignity; but God's will directed Pharao to appoint him his counsellor or prime minister. His father. (Haydock) ---

So the Roman emperors styled the prefects of the Prætorium, and the Caliphs their chief minister. (Calmet)

Haydock: Gen 45:10

Gessen, to the north-east of Egypt, near me, at Tanis, in the Delta and near the promised land, being a part of Arabia. (Haydock) ---

Heliopolis, where many suppose Joseph resided, is situated in the same canton, and was one of the chief cities after Ramesse, the capital, chap. xlvi. 28. This country is often refreshed by showers of rain, (Calmet) which never falls in most parts of Egypt. It is intersected by many canals, and is very rich and proper for pasturage. (Haydock)

Haydock: Gen 45:11

Perish. Hebrew, be reduced to poverty. He fed them like the priests, chap. xlvii. 12, 22. (Calmet)

Haydock: Gen 45:12

My mouth. You now recognize my features and my speech; particularly you, my dear Benjamin. (Haydock) ---

I speak no longer by an interpreter. (Menochius)

Haydock: Gen 45:16

Family, and courtiers. They were all so enraptured with Joseph's conduct, that they rejoiced in whatever gave him pleasure. (Menochius) ---

They thought, perhaps, that his relations would resemble him, and be of service to Egypt. (Haydock)

Haydock: Gen 45:18

Marrow; which is an emphatical expression, to signify the best things of Egypt, Chaldean. Hebrew, "the fat, or the cream of the land." (Calmet)

Haydock: Gen 45:20

Leave nothing. Hebrew may have another meaning, which Calmet approves, "Let not your eye spare your furniture." Be not concerned to leave what may be useless, as most of the husbandry utensils would be in Egypt, "for all," &c.

Haydock: Gen 45:22

Two robes ( stolas ) hanging down to the feet. These properly belong to women. But they are worn by men in the East. It was customary to make presents of such robes, as it is still among the great men and kings of that country. Lucullus kept 6000 cloaks in his wardrobe. (Horat. 1. sat. 2.) (Calmet) ---

Of silver, sicles. The Septuagint has "of gold," as also chap. xxxvii. 28.

Haydock: Gen 45:23

As much...besides. This is omitted in Hebrew or at least is left ambiguous, "He sent in like manner to his father ten," &c. But the Syriac and Septuagint explain it like the Vulgate. ---

She-asses. Septuagint, "mules." ---

Bread. Hebrew adds, "meat," or provisions. (Calmet) ---

These presents might convince Jacob that Joseph was still alive. (Haydock)

Haydock: Gen 45:24

Angry. A prudent admonition at all times, but particularly now, to Joseph's brethren; lest reflecting on his excessive kindness, they should each wish to remove from themselves the stigma of cruelty towards him, by throwing it upon others. (Haydock) ---

Hebrew may be rendered, "fear not." (Calmet)

Haydock: Gen 45:26

He awaked, &c. His heart was overpowered between hope and distrust. He seemed to himself to be dreaming. Septuagint, "in an ecstacy." Such a sudden transition has oftentimes caused death. (Haydock)

Haydock: Gen 45:27

Revived; like a lamp, which was just going out, for want of oil, resumes fresh vigour when a new supply is poured in. (St. Chrysostom)

Gill: Gen 45:6

For these two years hath the famine been, in the land,.... In the land of Egypt and in the countries round about:

and yet there are five years; still remaining, which he knew by the above dreams and the interpretation of them:

in the which there shall neither be earing nor harvest; that is, no tillage of land, neither ploughing nor sowing, and so no reaping, or gathering in of the fruits of the earth, as used to be in harvest; at least, there would be very little ground tilled, only it may be on the banks of the Nile, since they had no corn to spare for seed; and besides, as the Egyptians knew by Joseph's prediction that the Nile would not overflow, it was to no purpose to attempt to plough their land, which through seven years of drought was become very difficult, or to sow, could they get the seed into the ground, since there was no likelihood of its springing up again.

Gill: Gen 45:7

And God sent me before you,.... This he repeats to impress the minds of his brethren with a sense of the good providence of God in bringing him to Egypt before them, to make provision for their future welfare, and to alleviate their grief, and prevent an excessive sorrow for their selling him into Egypt, when by the overruling hand of God it proved so salutary to them:

to preserve you a posterity in the earth; that they and theirs might not perish, which otherwise, in all human probability, must have been the case; and that the promise of the multiplication of Abraham's seed might not be made of none effect, but continue to take place, from whence the Messiah was to spring:

and to save your lives by a great deliverance; from the extreme danger they were exposed unto, through the terrible famine, and in which deliverance were to be observed the great wisdom, goodness, power, and providence of God.

Gill: Gen 45:8

So now it was not you that sent me hither, but God,.... Which is to be understood not absolutely, as if they had no concern at all in sending him thither; they sold him to the Ishmaelites, who brought him down to Egypt and sold him to Potiphar, and so were instrumental in his coming to Egypt; but comparatively, it was not they so much as God that sent him; whose providence directed, disposed, and overruled all those events, to bring Joseph to this place, and to such an high station, to answer the purposes and designs of God in providing for and preserving Jacob's family in a time of distress:

and he hath made me a father to Pharaoh: to be a teacher to him, as Aben Ezra, that is, to be his counsellor, to advise him well in all things, as a father his children; or to be his partner and patron, as Jarchi, to have a share with him in power and authority, and to be reckoned as a father to him, see Gen 41:43; and to provide for him and the welfare of his kingdom, as parents do for their children: the following phrases explain it of rule and government; and the meaning is, that he was a great man, and a prince ^s in Pharaoh's court:

and lord of all his house; his prime minister, chief counsellor and courtier:

and a ruler throughout all the land of Egypt; to whom all the deputies of the several provinces were subject under Pharaoh, and especially in the affair of the corn.

Gill: Gen 45:9

Haste you, and go up to my father,.... In Canaan, which lay higher than Egypt; being desirous he should know as soon as possible that he was alive, and in what circumstances he was:

and say unto him, thus saith thy son Joseph; without any title, such as the father and counsellor of Pharaoh and governor of Egypt, only Joseph his son, which would be enough to revive the heart of Jacob:

God hath made me lord over all Egypt: his exaltation to this dignity he ascribes, not to Pharaoh, but to God; civil honour and promotion to worldly grandeur and dignity are from God, and not from man:

come down unto me, tarry not; the great business on his hands not permitting him to go to his father and fetch him to Egypt, he desires that he would come to him without delay, which would be greatly to the advantage of him and his family, and to their mutual comfort.

Gill: Gen 45:10

And thou shall dwell in the land of Goshen,.... Called by Artapanus ^t Kaisan or Kessan; the Septuagint version Gesan of Arabia, as it was that part of Egypt which bordered on Arabia: it seems to be the same with the land of Rameses, see Gen 47:11; and the Heliopolitan home, which, Strabo ^u says, was reckoned to be in Arabia, and in which were both the city of Heliopolis and the city Heroopolis, according to Ptolemy ^w; for in the Septuagint version of Gen 46:28, instead of Goshen is Heroopolis, or the city of the Heroes in the land of Rameses, with which agrees Josephus ^x: wherefore Dr. Shaw ^y observes, the land of Rameses or Goshen could be no other than the Heliopolitan home, taking in that part of Arabia which lay bounded near Heliopolis by the Nile, and near Heroopolis by the correspondent part of the Red Sea. Now either before this time Joseph had got a grant of this country, of Pharaoh, to dispose of at pleasure, or he had so much power and authority of himself as to put his father into it: or it may be, it was the domains of his father in law the priest of On, since On or Onii, according to Ptolemy ^z, was the metropolis of the Heliopolitan home, and by some thought to be Heliopolis itself, and perhaps might be Joseph's own country, which he had with the daughter of the priest of On: indeed if what the Jewish writers say ^a, that Pharaoh, king of Egypt in Abraham's time, gave to Sarah the land of Goshen for an inheritance, and therefore the Israelites dwelt in it, because it was Sarah their "mother's"; it would account for Joseph's proposing to put them into the possession of it without the leave of Pharaoh; but Goshen seems to have been in the grant of Pharaoh, who agreed and confirmed what Joseph proposed, Gen 47:6,

and thou shalt be near unto me; as he would be in Goshen, if Memphis was the royal seat at this time, as some think ^b, and not Tanis or Zoan; or Heliopolis, or both, in their turn; and Artapanus ^c is express for it, that Memphis was the seat of that king of Egypt, in whose court Moses was brought up; and especially Heliopolis, nay be thought to be so, if Joseph dwelt at On or Heliopolis, where his father in law was priest or prince, which was near if not in Goshen itself: and according to Bunting ^d, On or Oni was the metropolis of Goshen; and Leo Africanus says ^e, that the sahidic province, in which was Fium, where the Israelites dwelt, see Gen 47:11, was the seat of the nobility of the ancient Egyptians:

thou and thy children, and thy children's children: for Jacob's sons had all of them children, even Benjamin the youngest, as appears from the following chapter:

and thy flocks, and thy herds, and all that thou hast; and Goshen, being a place of pasturage, was fit and suitable for them; and so Josephus says ^f, of Heliopolis, which he takes to be the place where Jacob was placed, that there the king's shepherds had their pastures.

Gill: Gen 45:11

And there will I nourish thee,.... Provide for him and his family:

for yet there are five years of famine; still to come, two of the seven only being past:

lest thou, and thy household, and all that thou hast, come to poverty; his whole posterity be consumed, as it would be in all probability, if he did not procure food for his family during the famine.

Gill: Gen 45:12

And, behold, your eyes see, and the eyes of my brother Benjamin,.... They were eyewitnesses of his being alive, having themselves seen him, and even Benjamin, who could not be suspected by his father of a fraud in imposing on him; and some of them could doubtless remember his features, and had an ocular proof of his being the very person, which they could with great evidence relate unto Jacob; as also his voice in speaking:

that it is my mouth that speaketh unto you; without an interpreter, as Aben Ezra, and in the Hebrew language, as the Targum and Jarchi; which might confirm them, and likewise their father upon their report, that the governor was not an Egyptian, but an Hebrew; and by that and other concurrent testimonies that he must be Joseph.

Gill: Gen 45:13

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.

Gill: Gen 45:14

And he fell upon his brother Benjamin's neck and wept,.... On his neck first, because he was his own brother by father and mother's side; and he wept over him for joy that he had a sight of him once more: the word for "neck" is in the plural number, and being used, may signify that he fell first on one side of his neck, and then on the other, to show his great affection for him:

and Benjamin wept upon his neck; their love and the tokens of it were reciprocal.

Gill: Gen 45:15

Moreover, he kissed all his brethren,.... In their turns, to testify his real affection for them, and hearty reconciliation to them:

and wept upon them; that is, upon their necks, as he had on Benjamin's:

and after that his brethren talked with him: being emboldened by this carriage of his to them, and encouraged to believe that he really forgave them their sin against him, and was truly reconciled unto them, and had a real affection for them, and had no reason to fear he would avenge himself on them: they entered into a free conversation, and talked of their father and their family, and the concerns of it, and of what passed since the time he was separated from them.

Gill: Gen 45:16

And the fame thereof was heard in Pharaoh's house,.... The report was carried to court, and there it was told by some from Joseph's house, who had overheard what had passed, at least somewhat of it:

saying, Joseph's brethren are come; perhaps they might call him by his Egyptian name, though the historian gives him his Hebrew name, and which was his right name, and by which he was best known to the Hebrews, for whose sake chiefly he wrote:

and it pleased Pharaoh well, and his servants; for Joseph being greatly beloved both by the king and his courtiers, who are meant by his servants, they were glad of an opportunity of showing their further regard to him, by their respect and civilities to his relations and friends, who had been the means of providing for the welfare of the whole kingdom, and of saving all their lives; Pharaoh's expressions of pleasure on this occasion were, no doubt sincere, whatever were those of his courtiers; who might not so well affect a stranger, and one that had been in a very low estate of life, to be raised above them, and have so much trust reposed is him, and honour conferred upon him, and might dissemble in their respect to Joseph before their sovereign; though such might be the prudence and affability of Joseph, and such the sense they had of their obligations to him in point of gratitude, that they might be really pleased to hear that his brethren were come; and the rather Pharaoh and his court might be the more delighted, because that it appeared that he came of a good family in Canaan; whereas they knew no more of him than of his having been a slave in Potiphar's house, and then cast into a prison for a crime charged upon him, out of which he was taken, and made the great man he was.

Gill: Gen 45:17

And Pharaoh said unto Joseph,.... Who, it is highly probable, waited upon Pharaoh to acquaint him with the coming of his brethren; for it cannot be imagined that Pharaoh should say what follows upon a bare report, without having a further account of things from Joseph, or that he would neglect giving it, but take the first opportunity to inform him, whereupon he gave him the following order:

say unto thy brethren, this do ye; give them directions and instructions to do as follows:

lade your asses: with provisions for the present necessity of their father's household in Canaan, and for their journey back to Egypt:

and go, get you into the land of Canaan; with all the haste they could make.

Gill: Gen 45:18

And take your father, and your households,.... Or families, for they were all married persons, and had children, and no doubt servants also: all were to be brought with them:

and come unto me; into his kingdom, to his metropolis, and to his palace, and into his presence:

and I will give you the good of the land of Egypt; the best things which it affords, and the best and most fruitful part of it, as he afterwards did, which was the land of Goshen:

and ye shall eat the fat of the land; the choicest fruits of the earth, such as were produced in fields and gardens; meaning that they should have the finest of the wheat for themselves, and the fattest pastures for their flocks.

Gill: Gen 45:19

Now thou art commanded, this do ye,.... Had his orders from Pharaoh; had full power and authority to do the above things, and what follows: the sense Joseph Kimchi gives of this clause is, that Joseph was ordered by Pharaoh not to let any wagons go out of Egypt with corn, lest the Egyptians should want; but now Pharaoh said to him, though thou wert thus ordered, yet bid thy brethren do as follows:

take you wagons out of the land of Egypt: and lade them with corn, as the same writer observes; the Targum of Jonathan adds, which were drawn by oxen:

for your little ones, and for your wives: the wagons were to carry the women and children in when they returned:

and bring your father, and come; in one of the carriages, or in what way was most agreeable to him in his old age.

Gill: Gen 45:20

Also regard not your stuff,.... Or "your vessels" ^g, utensils, household goods; he would not have them to be concerned if they could not bring all their goods with them, but were obliged to leave some behind, and which, because of the distance of the way and difficulty of the road, lying through sandy deserts, could not well be brought, since there was enough to be had in the land of Egypt; therefore, as it may be rendered, "let not your eye spare" ^h, or "pity": do not be grieved at it, or say it is a pity to leave these good things behind. Some render and explain the words just the reverse, "leave nothing of your household goods" ⁱ; bring all away with you, as if he would not have them think of returning again, but of settling and continuing in Egypt; but this does not so well agree with what follows as the former sense does:

for the good of all the land of Egypt is yours: whatever good things were in it, whether for food or use for themselves, their houses, or their flocks, all were at their service, and they were welcome to them; or the best or most fruitful part of the country was designed for them, and would be given to them, or was at their option.

Gill: Gen 45:21

And the children of Israel did so,.... As Pharaoh commanded, and Joseph from him directed them to do:

and Joseph gave them wagons, according to the commandment of Pharaoh: and beasts, either horses or oxen to draw them, and these not empty, though the principal use of them was to fetch his father and his family, and their goods:

and gave them provision for the way: both going and returning, as much as would suffice for both.

Gill: Gen 45:22

To all of them he gave each man changes of raiment,.... Rich apparel, two suits of clothes, to shift and change upon occasion, such as Homer ^k calls ιματια εξαμειβα, "changeable garments"; those he gave to everyone of his brethren, partly that they might have something to show to their father and to their wives, which would cause them to give credit to the report they should give of Joseph, and his great prosperity; and partly that they might, upon their return, be provided with suitable apparel to appear before Pharaoh, and chiefly this was intended to show his great respect and affection for them, and reconciliation to them:

but to Benjamin he gave three hundred pieces of silver; or shekels, as the Targums of Onkelos and Jonathan, which amounted to between thirty and forty pounds of our money; the Septuagint very wrongly renders it three hundred "pieces of gold"; and besides these he gave him also

five changes of raiment; because of his greater love and affection for him.

Gill: Gen 45:23

And to his father he sent after this manner,.... Or "according to" this ^l; either in like manner, as he gave his brethren change of raiment, &c. so he sent the like to him, as Aben Ezra and Ben Melech interpret it, referring it to what goes before; or rather as Jarchi, according to this account or number, even which follows: namely:

ten asses laden with the good things of Egypt: the best things the land afforded; the Targum of Jonathan says with wine, but that Egypt did not abound with; and so Jarchi, out of the Talmud, observes, that it was old wine that was sent, such as is agreeable to ancient men:

and ten she asses laden with corn; not made up into bread, next mentioned, and so distinguished from it:

and bread: ready made and baked:

and meat for his father by the way; food and fruit of various sorts; Aben Ezra reckons many, peas, beans, lentils, millet, fetches, figs, currants, and dates.

Gill: Gen 45:24

So he sent his brethren away, and they departed,.... From Egypt to Canaan with the wagons, asses, and rich presents:

and he said unto them, see that ye fall not out by the way; the Targum of Jonathan adds, about the affair of selling me; which he had reason to fear they would, from what they, and particularly Reuben, had said in his presence, Gen 42:21; he was jealous this would be the subject of their discourse by the way, and that they would be blaming one another about it, and so fall into contentions and quarrels; that one would say it was owing to the reports of such an one concerning him, that they entertained hatred against him; that it was such an one that advised to kill him, and such an one that stripped him of his clothes, and such an one that put him into the pit, and such an one that was the cause of his being sold; and thus shifting of things from one to another, and aggravating each other's concern in this matter, they might stir up and provoke one another to wrath and anger, as the word used signifies, which might have a bad issue; to prevent which Joseph gives them this kind and good advice; and especially there was the more reason to attend to it, since he was reconciled unto them, and was desirous the whole should be buried in oblivion.

Gill: Gen 45:25

And they went up out of Egypt,.... That lying lower than the land of Canaan:

and came into the land of Canaan unto Jacob their father; they found him alive and well.

Gill: Gen 45:26

And told him,.... What had happened to them in Egypt:

saying, Joseph is yet alive; who was thought by him and them to have been dead long ago:

and he is governor over all the land of Egypt; deputy governor, and had such power and authority that nothing was done without his order; the executive power or administration of government was put into his hands, and all the officers of the kingdom were under him, he was next to Pharaoh:

and Jacob's heart fainted, for he believed them not; it was too great and too good news to be true; though it was desirable, it was unexpected; it amazed him, he knew not what to think, or say or believe about it; there was such a conflict of the passions in him, that he could not compose himself, or reason with himself about it; and what might serve the more to hinder his belief of it was, that this report of theirs was contrary to what they themselves had before related of his death; and very likely upon the mention of the thing he fell into a swoon, and was not himself for a while; and when he came a little to himself, they went on with their account, as follows.

Gill: Gen 45:27

And they told him all the words of Joseph, which he had said unto them,.... Not concerning their selling of him, and his forgiveness of them, and reconciliation to them, which perhaps Jacob never heard of to his dying day, since he makes no mention of it, nor hints at it in his dying words to them; but of his great advancement in the court of Pharaoh, and how desirous he was to have his father and family with him, and provide for them, since there were five years of famine yet to come:

and when he saw the wagons which Joseph had sent to carry him, and his sons wives and children, down to Egypt in; and which were so grand and magnificent, that he was easily persuaded could never have been provided by his sons, if what they had said concerning Joseph was not true: and then

the spirit of Jacob their father revived: not the Holy Spirit, or spirit of prophecy, as the Targums, which the Jews say departed from him, and had not been with him since the loss of Joseph, but now returned; but his own natural spirit, he became lively and cheerful, giving credit to the report of his sons.

Gill: Gen 45:28

And Israel said, it is enough, Joseph my son is yet alive,.... Or it is "much" or "great" ^m; he had much joy, as the Targums; this was the greatest blessing of all, and more to him than all the glory and splendour that Joseph was in; that he was alive, that was enough for Jacob, which gave him content and pleasure; not so much the news of his grandeur in Egypt, as of his being in the land of the living:

I will go and see him before I die; though his age was great, the journey long and difficult, so great was his desire of seeing Joseph, that he determines at once upon going, expecting death shortly: no doubt but this was said in submission to the will of God, and in seeking him by prayer and supplication, and in the exercise of faith, believing that God would grant him his desire, than which nothing in life could be more desirable to him, and he only wished to live to enjoy this favour. In Joseph's making himself known unto his brethren, he was a type of Christ, who manifests himself to his people alone, and as he does not unto the world, saying unto them, that he is Jesus the Saviour, their friend and brother, and whom they crucified, whose sins were the cause of his sufferings; and yet encourages them to draw nigh unto him with an humble and holy boldness, giving them abundant reason to believe that he will receive them kindly, seeing that all that were done to him were by the determined counsel and foreknowledge of God, and for their good, even for their eternal salvation; and that they might not perish, but have everlasting life; and to whom he now gives change of raiment, riches and honour, yea, durable riches and righteousness; and declares it to be his will, that where he is, they may be also, and behold his glory: and this is sufficient to engage them to reckon all their worldly enjoyments as mere stuff, contemptible things in comparison of the good and glories of another world they are hastening to, where there will be fulness of joy, and pleasures for evermore; and therefore should not fall out by the way, as they too often do.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 45:6

¹ tn Heb “the famine [has been] in the midst of.”

NET Notes: Gen 45:7

¹ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

² tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

³ tn The infinitive gives a second purpose for God’s action.

NET Notes: Gen 45:8

¹ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

NET Notes: Gen 45:9

¹ tn Heb “hurry and go up.”

NET Notes: Gen 45:10

¹ tn The perfect verbal form with vav consecutive here expresses instruction.

NET Notes: Gen 45:11

¹ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”

NET Notes: Gen 45:12

¹ tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”

NET Notes: Gen 45:13

¹ tn The perfect verbal form with the vav consecutive here expresses instruction.

² tn Heb “and hurry and bring down my father to here.”

NET Notes: Gen 45:16

¹ tn Heb “and the sound was heard.”

² tn Heb “was good in the eyes of.”

NET Notes: Gen 45:17

¹ tn Heb “and go! Enter!”

NET Notes: Gen 45:18

¹ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

² tn After the cohortative the imperative with vav states the ultimate goal.

³ tn Heb “fat.”

NET Notes: Gen 45:19

¹ tn The words “to say” have been supplied in the translation for stylistic reasons.

NET Notes: Gen 45:20

¹ tn Heb “let not your eye regard.”

NET Notes: Gen 45:21

¹ tn Heb “and the sons of Israel did so.”

² tn Heb “according to the mouth of Pharaoh.”

NET Notes: Gen 45:22

¹ tn Heb “to all of them he gave, to each one, changes of outer garments.”

² tn Heb “changes of outer garments.”

NET Notes: Gen 45:23

¹ tn Heb “according to this.”

NET Notes: Gen 45:24

¹ tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.

NET Notes: Gen 45:25

¹ tn Heb “and they entered the land of Canaan to their father.”

NET Notes: Gen 45:26

¹ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

NET Notes: Gen 45:27

¹ tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”

Geneva Bible: Gen 45:8

So now [it was] not you [that] sent me hither, but ^{( c )} 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.

^{( c )} Though God detests sin, yet he turns man's wickedness into his glory.

Geneva Bible: Gen 45:12

And, behold, your eyes see, and the eyes of my brother Benjamin, that [it is] ^{( d )} my mouth that speaketh unto you.

^{( d )} That is, that I speak in your own language and have no interpreter.

Geneva Bible: Gen 45:18

And take your father and your households, and come unto me: and I will give you the ^{( e )} good of the land of Egypt, and ye shall eat the ^{( f )} fat of the land.

^{( e )} The most plentiful ground.

^{( f )} The main fruits and conveniences.

Geneva Bible: Gen 45:24

So he sent his brethren away, and they departed: and he said unto them, See that ye ^{( g )} fall not out by the way.

^{( g )} Seeing he had remitted the fault done to him, he did not want them to accuse one another.

Geneva Bible: Gen 45:26

And told him, saying, Joseph [is] yet alive, and he [is] governor over all the land of Egypt. And Jacob's heart ^{( h )} fainted, for he believed them not.

^{( h )} As one between hope and fear.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 45:1-28

1 Joseph makes himself known to his brethren.

5 He comforts them in God's providence.

9 He sends for his father.

16 Pharaoh confirms it.

21 Joseph furnishes then for their journey, and exhorts them to concord.

25 Jacob is revived with the news.

Maclaren: Gen 45:1-15

Genesis 45:1-15

If the writer of this inimitable scene of Joseph's reconciliation with his brethren was not simply an historian, he was one of the great dramatic geniuses of the world, master of a vivid minuteness like Defoe's, and able to touch the springs of tears by a pathetic simplicity like his who painted the death of Lear. Surely theories of legend and of mosaic work fall here.

1. We Have, First, Disclosure.

The point at which the impenetrable, stern ruler breaks down is significant. It is after Judah's torrent of intercession for Benjamin, and self-sacrificing offer of himself for a substitute and a slave. Why did this touch Joseph so keenly? Was it not because his brother's speech shows that filial and fraternal affection was now strong enough in him to conquer self? He had sent Joseph to the fate which he is now ready to accept. He and the rest had thought nothing of the dagger they plunged into their father's heart by selling Joseph; but now he is prepared to accept bondage if he may save his father's grey head an ache. The whole of Joseph's harsh, enigmatical treatment had been directed to test them, and to ascertain if they were the same fierce, cruel men as of old. Now, when the doubt is answered, he can no longer dam back the flood of forgiving love. The wisest pardoning kindness seeks the assurance of sorrow and change in the offender, before it can safely and wholesomely enjoy the luxury of letting itself out in tears of reconciliation. We do not call Joseph a type of Christ; but the plain process of forgiveness in his brotherly heart is molded by the law which applies to God's pardon as to ours. All the wealth of yearning pardon is there, before contrition and repentance; but it is not good for the offender that it should be lavished on him, impenitent.

What a picture that is of the all-powerful ruler, choking down his emotion, and hurriedly ordering the audience chamber to be cleared! How many curious glances would be cast over their shoulders, by the slowly withdrawing crowd, at the strange group--the viceroy, usually so calm, thus inexplicably excited, and the huddled, rude shepherds, bewildered and afraid of what was coming next, in this unaccountable country! How eavesdroppers would linger as near as they durst, and how looks would be exchanged as the sounds of passionate weeping rewarded their open ears! The deepest feelings are not to be flaunted before the world. The man who displays his tears, and the man who is too proud to shed them, are both wrong'; but perhaps it is worse to weep in public than not to weep at all.

I am Joseph.' Were ever the pathos of simplicity, and the simplicity of pathos, more nobly expressed than in these two words?--(There are but two in the Hebrew.) Has the highest dramatic genius ever winged an arrow which goes more surely to the heart than that? The question, which hurries after the disclosure, seems strange and needless; but it is beautifully serf-revealing, as expressive of agitation, and as disclosing a son's longing, and perhaps, too, as meant to relieve the brothers' embarrassment, and, as it were, to wrap the keen edge of the disclosure in soft wool.

2. We Have, Next, Conscience-Stricken Silence.

No wonder his brethren could not answer' and were troubled at his presence.' They had found their brother a ruler; they had found the ruler their brother. Their former crime had turned what might have been a joy into a terror. Already they had come to know and regret it. It might seem to their startled consciences as if now they were about to expiate it. They would remember the severity of Joseph's past intercourse; they see his power, and cannot but be doubtful of his intentions. Had all his strange conduct been maneuvering to get them, Benjamin and all, into his toils, that one blow might perfect his revenge? Our suspicions are the reflections of our own hearts. So there they stand in open-mouthed, but dumb, wonder and dread. It would task the pencil of him who painted, on the mouldering refectory wall at Milan, the conflicting emotions of the apostles, at the announcement of the betrayer, to portray that silent company of abused and trembling criminals. They are an illustration of the profitlessness of all crime. Sin is, as one of its Hebrew names tells us, missing the mark--whether we think of it as fatally failing to reach the ideal of conduct, or as always, by a divine nemesis, failing to hit even the shabby end it aims at. Every rogue is a roundabout feel.' They put Joseph in the pit, and here he is on a throne. They have stained their souls, and embittered their father's life for twenty-two long years, and the dreams have come true, and all their wickedness has not turned the stream of the divine purpose, any more than the mud dam built by a child diverts the Mississippi. One flash has burned up their whole sinful past, and they stand scorched and silent among the ruins. So it always is, Sooner or later the same certainty of the futility of his sin will overwhelm every sinful man, and dumb self-condemnation will stand in silent acknowledgment of evil desert before the throne of the Brother, who is now the Prince and the Judge, on whose fiat hangs life or death. To see Christ enthroned should be joy; but it may be turned into terror and silent anticipation of His just condemnation.

3. We Have Encouragement And Complete Forgiveness.

That invitation to come close up to him, with which Joseph begins the fuller disclosure of his heart, is a beautiful touch. We can fancy how tender the accents, and how, with some lightening of fear, but still hesitatingly and ashamed, the shepherds, unaccustomed to courtly splendors, approached. The little pause while they draw near helps him to self-command, and he resumes his words in a calmer tone. With one sentence of assurance that he is their brother, he passes at once into that serene region where all passion and revenge die, unable to breathe its keen, pure air. The comfort which he addresses to their penitence would have been dangerous, if spoken to men blind to the enormity of their past. But it will not make a truly repentant conscience less sensitive, though it may alleviate the aching of the wound, to think that God has used even its sin for His own purposes. It will not take away the sense of the wickedness of the motive to know that a wonderful providence has rectified the consequences. It will rather deepen the sense of evil, and give new cause of adoration of the love that pardons the wrong, and the providence that neutralizes the harm.

Joseph takes the true point of view, which we are all bound to occupy, if we would practice the Christian grace of forgiveness. He looks beyond the mere human hate and envy to the divine purpose. The sword is theirs; the hand is Thine. He can even be grateful to his foes who have been unintentionally his benefactors. He thinks of the good that has come out of their malice, and anger dies within him.

Highest attainment of all, the good for which he is grateful is not his all-but-regal dignity, but the power to save and gladden those who would fain have slain, and had saddened him for many a weary year. We read in these utterances of a lofty piety and of a singularly gentle heart, the fruit of sorrow and the expression of thoughts which had slowly grown up in his mind, and had now been long familiar there. Such a calm, certain grasp of the divine shaping and meaning of his life could not have sprung up all at once in him, as he looked at the conscience-stricken culprits cowering before him. More than natural sweetness and placability must have gone to the making of such a temper of forgiveness. He must have been living near the Fountain of all mercy to have had so full a cup of it to offer. Because he had caught a gleam of the divine pardon, he becomes a mirror of it; and we may fairly see in this ill-used brother, yearning over the half-sullen sinners, and seeking to open a way for his forgiveness to steal into their hearts, and rejoicing over his very sorrows which have fitted him to save them alive, and satisfy them in the days of famine, an adumbration of our Elder Brother's forgiving love and saving tenderness.

4. Joseph's Message To Jacob

The second part of Joseph's address is occupied with his message to Jacob, and shows how he longed for his father's presence. There is something very natural and beautiful in the repeated exhortations to haste, as indicating the impatient love of a long-absent son. If his heart was so true to his father, why had he sent him no message for all these years? Egypt was near enough, and for nine years now he had been in power. Surely he could have gratified his heart. But he could not have learned by any other means his brethren's feelings, and if they were still what they had been, no intercourse would be possible. He could only be silent, and yearn for the way to open in God's providence, as it did.

The message to Jacob is sent from thy son Joseph,' in token that the powerful ruler lays his dignity at his father's feet. No elevation will ever make a true son forget his reverence for his father. If he rise higher in the world, and has to own an old man, away in some simple country home, for his sire, he will be proud to do it. The enduring sanctity of the family ties is not the least valuable lesson from our narrative for this generation, where social conditions are so often widely different in parents and in children. There is an affectionate spreading out of all his glory before his father's old eyes; not that he cared much about it for himself, since, as we have seen, elevation to him meant mainly work, but because he knew how the eyes would glisten at the sight. His mother, who would have been proud of him, is gone, but he has still the joy of gladdening his father by the exhibition of his dignity. It bespeaks a simple nature, unspoiled by prosperity, to delight thus in his father's delight, and to wish the details of all his splendor to be told him. A statesman who takes most pleasure in his elevation because of the good he can do by it, and because it will please the old people at home, must be a pure and lovable man. The command has another justification in the necessity to assure his father of the wisdom of so great a change. God had set him in the Promised Land, and a very plain divine injunction was needed to warrant his leaving it. Such a one was afterwards given in vision; but the most emphatic account of his son's honor and power was none the less required to make the old Jacob willing to abandon so much, and go into such strange conditions.

We have another instance of the difference between man's purposes and God's counsel in this message. Joseph's only thought is to afford his family temporary shelter during the coming five years of famine. Neither he nor they knew that this was the fulfillment of the covenant with Abraham, and the bringing of them into the land of their oppression for four centuries. No shadow of that future was cast upon their joy, and yet, the steady march of God's plan was effected along the path which they were ignorantly preparing. The road-maker does not know what bands of mourners, or crowds of holiday makers, or troops of armed men may pass along it.

5. The Kiss Of Full Reconciliation.

This wonderfully beautiful scene ends with the kiss of full reconciliation and frank communion. All the fear is out of the brothers' hearts. It has washed away all the envy along with it. The history of Jacob's household had hitherto been full of sins against family life. Now, at last, they taste the sweetness of fraternal love. Joseph, against whom they had sinned, takes the initiative, flinging himself with tears on the neck of Benjamin, his own mother's son, nearer to him than all the others, crowding his pent-up love in one long kiss. Then, with less of passionate affection, but more of pardoning love, he kisses his contrite brothers, The offender is ever less ready to show love than the offended. The first step towards reconciliation, whether of man with man or of man with God, comes from the aggrieved We always hate those whom we have harmed; and if enmity were ended only by the advances of the wrong-doer, it would be perpetual. The injured has the prerogative of praying the injurer to be reconciled. So was it in Pharaoh's throne-room on that long past day; so is it still in the audience chamber of heaven. He that might the vantage best have took found out the remedy.' We love Him, because He first loved us.'

The pardoned men find their tongues at last. Forgiveness has opened their lips, and though their reverence and thanks are no less, their confidence and familiarity are more. How they would talk when once the terror was melted away! So should it be with the soul which has tasted the sweetness of Christ's forgiving love, and has known the kisses of His mouth.' Long, unrestrained, and happy should be the intercourse which we forgiven sinners keep up with our Brother, the Prince of all the land. After that his brethren talked with him.'

Joseph, The Pardoner And Preserver II.

Genesis 45:1-15

The noble words in which Joseph dissipates his brothers' doubts have, as their first characteristic, the recognition of the God by whom his career had been shaped, and, for their next, the recognition of the purpose for which it had been. There is a world of tenderness and forgivingness in the addition made to his first words in verse 4, Joseph, Four brother.' He owns the mystic bond of kindred, and thereby assures them of his pardon for their sin against it. It was right that he should remind them of their crime, even while declaring his pardon. But he rises high above all personal considerations and graciously takes the place of soother, instead of that of accuser. Far from cherishing thoughts of anger or revenge, he tries to lighten the reproaches of their own consciences. Thrice over in four verses he traces his captivity to God. He had learned that wisdom in his long years of servitude, and had not forgotten it in those of rule.

There will be little disposition in us to visit offences against ourselves on the offenders, if we discern God's purpose working through our sorrows, and see, as the Psalmist did, that even our foes are men which are Thy hand, O Lord.' True, His overruling providence does not make their guilt less; but the recognition of it destroys all disposition to revenge, and injured and injurer may one day unite in adoring the result of what the One suffered at the other's hands. Surely, some Christian persecutors and their victims have thus joined hands in heaven. If we would cultivate the habit of seeing God behind second causes, our hearts would be kept free from much wrath and bitterness.

Joseph was as certain of the purpose as of the source of his elevation. He saw now what he had been elevated for, and he eagerly embraced the task which was a privilege. No doubt, he had often brooded over the thought, Why am I thus lifted up?' and had felt the privilege of being a nation's savior; but now he realizes that he has a part to play in fulfilling God's designs in regard to the seed of Abraham. Cloudy as his outlook into the future may have been, he knew that great promises affecting all nations were intertwined with his family, separation from whom had been a sorrow for years. But now the thought comes to him with sudden illumination and joy: This, then, is what it all has meant, that I should be a link in the chain of God's workings.' He knows himself to be God's instrument for effecting His covenant promises. How small a thing honor and position became in comparison!

We cannot all have great tasks in the line of God's purposes, but we can all feel that our little ones are made great by being seen to be in it. The less we think about chariots and gold chains, and the more we try to find out what God means by setting us where we are, and to do that, the better for our peace and true dignity. A true man does not care for the rewards of work half as much as for the work itself. Find out what God intends, and never mind whether He puts you in a dungeon or in a palace. Both places lie on the road which He has marked, and, in either, the main thing is to do His will.

Next comes the swiftly devised plan for carrying out God's purpose. It sounds as if Joseph, with prompt statesmanship, had struck it out then and there. At all events, he pours it forth with contagious earnestness and haste. Note how he says over and over again My father,' as if he loved to dwell on the name, but also as if he had not yet completely realized the renewal of the broken ties of brotherhood. It was some trial of the stuff he was made of, to have to bring his father and his family to be stared at, and perhaps mocked at, by the court. Many a successful man would be very much annoyed if his old father, in his country clothes, and hands roughened by toil, sat down beside him in his prosperity. Joseph had none of that baseness. Jacob would come, if at all, as a half-starved immigrant, and would be an abomination to the Egyptians.' But what of that? He was my father,' and his son knows no better use to make of his dignity than to compel reverence for Jacob's Grey hairs, which he will take care shall not be brought down with sorrow to the grave.' It is a very homely lesson--never be ashamed of your father. But in these days, when children are often better educated than their parents, and rise above them in social importance, it is a very needful one.

The first overtures of reconciliation should come from the side of the injured party. That is Christ's law, and if it were Christians' practice, there would be fewer alienation's among them. It is Christ's law, because it is Christ's own way of dealing with us. He, too, was envied, and sold by His brethren. His sufferings were meant to preserve life.' Stephen's sermon in the Sanhedrin dwells on Joseph as a type of Christ; and the typical character is seen not least distinctly in this, that He against whom we have sinned pleads with us, seeks to draw us nearer to Himself, and to lead us to put away all hard thoughts of Him, and to cherish all loving ones towards Him, by showing us how void His heart is of anger against us, and how full of yearning love and of gracious intention to provide for us a dwelling-place, with abundance of all needful good, beside Himself, while the years of famine shall last.

MHCC: Gen 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.

MHCC: Gen 45:16-24

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.

MHCC: Gen 45:25-28

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.

Matthew Henry: Gen 45:1-15

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, Gen 45:1. 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, Gen 45:2. 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, Luk 15:20; Hos 14:8, Hos 14:9.

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 (Gen 45:4): 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 (Gen 45:5): 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 (Gen 45:6) 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, Gen 45:8. See what a favourable colour he puts upon the injury they had done him: God sent me before you, Gen 45:5, Gen 45:7. 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 theirs, 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 (Psa 105:17): He sent a man before them, even Joseph. God sees his work from the beginning to the end, but we do not, Ecc 3:11. 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, Gen 45:8. 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 10:7, 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; (Gen 45:9): they must tell him of all his glory there, Gen 45:13. 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, Gen 45:12. If they would recollect themselves, they might remember something of his features, speech, etc., 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, Gen 45:9. 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, Gen 45:10. He promises to provide for him: I will nourish thee, Gen 45:11. 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, Mar 7:11. This is showing piety at home, 1Ti 5:4. 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, Joh 17:24. 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 (Gen 45:14), 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 (Gen 45:15); 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.

Matthew Henry: Gen 45:16-24

Here is, 1. The kindness of Pharaoh to Joseph, and to his relations for his sake: he bade his brethren welcome (Gen 45:16), 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 (Gen 45:18), so that they need not regard their stuff, Gen 45:20. 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, Gen 45:21. 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 a piece of good clothes, to Benjamin five suits, and money besides in his pocket, Gen 45:22. To his father he sent a very handsome present of the varieties of Egypt, Gen 45:23. 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, Gen 45:24. 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, Gen 42:22. To one they would say, "It was you that first upbraided him with his dreams;"to another, "It was you that stripped him of his fine coat;"to another, "It was you that threw him into the pit,"etc. 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.

Matthew Henry: Gen 45:25-28

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, Gen 45:26. 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, Psa 27:13. 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 wagons which were sent to carry him (for seeing is believing), then his spirit revived. Death is as the wagons which are sent to fetch us to Christ: the very sight of it approaching should revive us. Now Jacob is called Israel (Gen 45:28), 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.

Keil-Delitzsch: Gen 45:1-15

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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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 ).

Keil-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 ).

Keil-Delitzsch: 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 ).

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 37:2--Exo 1:1

E. What Became of Jacob 37:2-50:26

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 45:1-15

10. Joseph's reconciliation with his brothers 45:1-15

Joseph emotionally revealed his identity to his brothers. He assured them of God's sovereign control of his life and directed them to bring Jacob to Egypt. He then demonstrated his love for his brothers warmly.

This is one of the most dramatic recognition scenes in all literature.

Judah so impressed Joseph with the sincerity of his repentance and the tenderness of his affection that Joseph broke down completely. He wept tears of joy uncontrollably (vv. 1-2; cf. 2 Sam. 13:9).

Joseph then explained his perspective on his brothers' treatment of him. He had discerned God's providential control of the events of his life. Four times he stated that God, not his brothers, was behind what had happened (vv. 5, 7, 8, 9).

"It is divine sovereignty that undergirds the optimism of Genesis. God sent me to preserve life,' says Joseph."⁸⁸⁰

"Happy is the man whose eye is open to see the hand of God in every-day events, for to him life always possesses a wonderful and true joy and glory."⁸⁸¹

Part of God's purpose was to use Joseph to preserve the house of Israel through the famine (v. 7).

"In using terms like remnant and survivors, Joseph is employing words that elsewhere in the OT are freighted with theological significance. It may well be that in the deliverance of his brothers and his father Joseph perceives that far more is at stake than the mere physical survival of twelve human beings. What really survives is the plan of redemption announced first to his great grandfather."⁸⁸²

Joseph called God "Ha Elohim," the personal God, the God of their fathers (v. 8).

"The theme of divine providential care is put into words by Joseph himself (45:7-8; 50:20), summing up the whole patriarchal story."⁸⁸³

Joseph had evidently been planning for his father's family to move down to Egypt if or when his brothers would prove that their attitude had changed (v. 10). Goshen (a Semitic rather than an Egyptian name) was the most fertile part of Egypt (cf. v. 18). It lay in the delta region northeast of the Egyptian capital, Memphis.

Joseph then embraced Benjamin and all his brothers to express his love and to confirm his forgiveness (vv. 14-15).

After this three-fold expression of Joseph's goodwill toward them (weeping, explaining, and embracing), the shocked and fearful brothers gained the courage to speak. They now recognized Joseph as the one they had so cruelly abused and who was now able to crush them if he chose to do so.

Outstanding in this section is the way in which Joseph's perception of God's ways made him gracious, forgiving, and accepting rather than bitter and vindictive. He saw the love of his God behind the cruelty of his brothers. He had accepted all that had come to him as the will of God, and therefore he experienced the blessing of God.

Reconciliation is possible when there is forgiveness, and forgiveness is possible when there is recognition of God's sovereignty.

Constable: Gen 45:16--46:31

11. Israel's move to Egypt 45:16-46:30

Joseph's brothers returned to Jacob with news of Joseph's survival and prosperity. Israel (Jacob) then moved to Egypt in response to Joseph's invitation and God's encouragement.

Constable: Gen 45:16-28

Israel's decision to move to Egypt 45:16-28

Pharaoh's invitation was as generous as it was because Pharaoh held Joseph in high regard. It was an invitation, not a command. Pharaoh had no authority to command Jacob to move into Egypt. Jacob was free to accept or reject this offer. If Jacob chose to accept it, he would be free to return to Canaan whenever he chose. The fact that Jacob's family could not leave Egypt once they settled there was due to a new Pharaoh's new policies concerning the Israelites as residents of Egypt. It was not due to the action of this Pharaoh (Sesostris III).

". . . when Pharaoh restates Joseph's offer and twice' gives the brothers the good' (vv. 18, 20) of the land of Egypt, it is hard not to see in the purpose of this narrative a conscious allusion to the good' (1:31) land given to Adam in Genesis 1. The picture of Joseph is a picture of restoration--not just the restoration of the good fortune of Jacob, but, as a picture, the restoration of the blessing that was promised through the seed of Jacob. This picture is also a blueprint for the hope that lies for the people of Israel at the end of the Pentateuch. They are to go into the land and enjoy it as God's good gift (e.g., Dt 30:5)."⁸⁸⁴

Joseph's admonition to his brothers not to quarrel on their journey (v. 24) is a bit unclear. Probably he meant just that, not to become involved in arguing and recriminations over the past (cf. Prov. 29:9). However the usual meaning of the Hebrew word is to fear (cf. Exod. 15:14). So part of his meaning may be that they should not be afraid of robbers as they returned to Canaan or fearful of returning to Egypt in the future.⁸⁸⁵

Jacob had suffered as a victim of his sons' deception and malice. He had also suffered because of his own failure to cling to the promises that God had given to his forefathers, himself, and Joseph in his dreams. Jacob always had difficulty believing without seeing. Nevertheless when he believed that Joseph was alive and ruling over Egypt, his spirit revived and he returned to a position of trust in God. For this reason Moses called him Israel again in the text (v. 28).⁸⁸⁶

Guzik: Gen 45:1-28

Genesis 45 - Joseph is Reunited With His Brothers

A. Joseph reveals himself to his brothers.

1. (1-3) The emotional revelation.

Then Joseph could not restrain himself before all those who stood by him, and he cried out, "Make everyone go out from me!" So no one stood with him while Joseph made himself known to his brothers. And he wept aloud, and the Egyptians and the house of Pharaoh heard it. Then Joseph said to his brothers, "I am Joseph; does my father still live?" But his brothers could not answer him, for they were dismayed in his presence.

a. Joseph could not restrain himself before all those who stood by him: Joseph ordered all the Egyptians out of the room and was then alone with his brothers. His great emotion showed Joseph did not cruelly manipulate his brothers. He was directed by God to make these arrangements and it hurt him to do it.

b. Joseph made himself known to his brothers: This probably means that Joseph said he was Joseph and showed his brothers that he was circumcised. Jewish legend says the brothers could never believe this high Egyptian official was Joseph unless he showed he was circumcised.

c. But his brothers could not answer him, for they were dismayed in his presence: Because of the punishment they anticipated, the great emotion of Joseph, his manner of revelation, and the total shock of learning Joseph was not only alive but right in front of them, the brothers were dismayed. The ancient Hebrew word for dismayed (bahal) actually means, "amazed" or "frightened" or even "terrified."

i. Come near to me in Genesis 45:4 implies the brothers cringed back in terror. Jewish legends say the brothers were so shocked that their souls left their bodies and it was only by a miracle of God their souls came back.

ii. Their dismay is a shadow of what will happen when the Jews see Jesus for who He is again: And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. (Zechariah 12:10)

2. (4-8) Joseph's testimony.

And Joseph said to his brothers, "Please come near to me." So they came near. Then he said: "I am Joseph your brother, whom you sold into Egypt. But now, do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life. For these two years the famine has been in the land, and there are still five years in which there will be neither plowing nor harvesting. And God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance. So now it was not you who sent me here, but God; and He has made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

a. God sent me before you to preserve life: Joseph did not diminish what the brothers did (whom you sold into Egypt). Yet he saw that God's purpose in it all was greater than the evil of the brothers.

i. When we are sinned against we are tempted to fail in one or both of these areas. We are tempted to play "let's pretend you never did it," or we are tempted to fail to see the over-arching hand of God in every circumstance.

ii. It is fair to ask, "Why was Joseph in Egypt? Was it because of the sin of his brothers or because of the good plan of God?" The answer is that both options are true.

b. God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance: All Joseph's sorrows were for a purpose. God used them to preserve his family and provide the conditions for it to become a nation. Joseph was a victim of men, but God turned it around for His glory. None of it was for a loss.

i. If this family does not go into Egypt, then they assimilate among the pagan tribes of the Promised Land and cease to become a distinctive people. God had to put them in a place where they could grow, yet stay a distinctive nation.

ii. Rabbi Harold Kushner wrote a remarkably wide-selling book titled When Bad Things Happen to Good People. It sold more than a half a million copies before going to paperback and was on the New York Times best-seller list for a whole year. The whole point of his book is to say God is all loving but not all powerful, that God is good, but not sovereign. So, when bad things happen to good people, it is because events are out of God's control. Kushner advises his readers to "learn to love [God] and forgive him despite his limitations." This certainly is not the God of the Bible!

c. So now it was not you who sent me here, but God: Joseph realized God ruled his life, not good men, evil men, circumstances, or fate. God was in control, and because God was in control all things worked together for good.

B. Joseph sends his brothers home.

1. (9-15) Joseph tells his brothers to go home and to bring their father and find protection from the famine.

"Hurry and go up to my father, and say to him, 'Thus says your son Joseph: "God has made me lord of all Egypt; come down to me, do not tarry. You shall dwell in the land of Goshen, and you shall be near to me, you and your children, your children's children, your flocks and your herds, and all that you have. There I will provide for you, lest you and your household, and all that you have, come to poverty; for there are still five years of famine."' And behold, your eyes and the eyes of my brother Benjamin see that it is my mouth that speaks to you. So you shall tell my father of all my glory in Egypt, and of all that you have seen; and you shall hurry and bring my father down here." Then he fell on his brother Benjamin's neck and wept, and Benjamin wept on his neck. Moreover he kissed all his brothers and wept over them, and after that his brothers talked with him.

a. Thus says your son Joseph: When Jacob heard this it was one of the greatest days of his life. He had the joy of learning that the favored son, who will save his brethren, who was given up for dead, is now alive.

b. He kissed all his brothers and wept over them: Joseph did not exclude those who had been especially cruel to him. His heart was open to his brothers both as a group and as individuals.

c. After that his brothers talked with him: This was a wonderful conversation. There was a lot to catch up on.

2. (16-24) Pharaoh and Joseph send the brothers home with many gifts.

Now the report of it was heard in Pharaoh's house, saying, "Joseph's brothers have come." So it pleased Pharaoh and his servants well. And Pharaoh said to Joseph, "Say to your brothers, 'Do this: Load your animals and depart; go to the land of Canaan. Bring your father and your households and come to me; I will give you the best of the land of Egypt, and you will eat the fat of the land. Now you are commanded; do this: Take carts out of the land of Egypt for your little ones and your wives; bring your father and come. Also do not be concerned about your goods, for the best of all the land of Egypt is yours.'" Then the sons of Israel did so; and Joseph gave them carts, according to the command of Pharaoh, and he gave them provisions for the journey. He gave to all of them, to each man, changes of garments; but to Benjamin he gave three hundred pieces of silver and five changes of garments. And he sent to his father these things: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and food for his father for the journey. So he sent his brothers away, and they departed; and he said to them, "See that you do not become troubled along the way."

a. Joseph gave them carts, according to the command of Pharaoh, and he gave them provisions for the journey: The sons of Israel received transportation, provision, garments, and riches because of who their favored brother was. Pharaoh blessed the sons of Jacob for Joseph's sake.

i. "To return to Canaan with 'carts from Egypt' was the cultural equivalent of landing a jumbo jet among a tribe of isolated savages. It would be the stuff legends are made of." (Boice)

b. See that you do not become troubled along the way: The idea behind the words "become troubled" is literally become angry or quarrel. Joseph knew as soon as these men left his presence they would be tempted to act in selfish, unspiritual ways. They had to anticipate and guard against this.

3. (25-28) Jacob hears the good news - that Joseph lives.

Then they went up out of Egypt, and came to the land of Canaan to Jacob their father. And they told him, saying, "Joseph is still alive, and he is governor over all the land of Egypt." And Jacob's heart stood still, because he did not believe them. But when they told him all the words which Joseph had said to them, and when he saw the carts which Joseph had sent to carry him, the spirit of Jacob their father revived. Then Israel said, "It is enough. Joseph my son is still alive. I will go and see him before I die."

a. He did not believe them: Jacob was told Joseph was dead and believed it. Then he was told Joseph was alive, and he did not believe it until his sons told him the words of Joseph and showed him the blessings that came to them through Joseph. Then he believed Joseph was alive, though he had not yet seen him.

i. The only way people will know Jesus is alive is if we tell them His words and show them His blessings in our lives.

b. It is enough. Joseph my son is still alive: Knowing that the favored son was alive - back from the dead, as it were - changed Israel's testimony from all these things are against me (Genesis 42:36) to it is enough.

i. This testimony of faith comes from Israel, not Jacob. When Jacob was in charge, we saw a whining, self-pitying, complaining, unbelieving type of man. But Israel, the man God conquered, had a testimony of faith.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 45:6

Q: In Gen 45:6 and Gen 47:28, did the Israelites become slaves while Joseph was still alive?

A: Yes. Looking at Genesis 37:2; 41:1; 41:29-39; 45:6; 47:28, Joseph was in Egypt for 71 years of his 110-year life, so the Hebrews became slaves again while Joseph was still alive, because they were slaves in Egypt for 400 years, and in Egypt for a total of 430 years.

Bible Query: Gen 45:8

Q: In Gen 45:8, 50:19, does God enslave godly people? Did God enslave Joseph, or Joseph’s brothers?

A: This is an example of the theological concept called concurrence. God not only knew the evil they would freely and voluntarily decide to do if in that situation, God enabled them to be in that situation and carry out their heart’s intent. Furthermore, God planned for and used their evil to bring about good. As Romans 8:28 says, "...in all things God works together for good for those who love Him...". All things include even evil things.

Evidence: Gen 45:1-6

Joseph forgives his brothers, the son's of Israel, and tells them that God used their act of betrayal as the means to bring him ahead of them to Egypt, so he could save their lives (v.5).

Jesus, during his trial before his crucifixion, told Pilate that his authority to sentence Him to death was due only to God's will. "You would have no authority over Me, unless it had been given you from above . . ." (John 19:11). Jesus, too, f"i I'..ive those who crucified him (Luke 23:34).

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 45 (Chapter Introduction)

Overview

Gen 45:1, Joseph makes himself known to his brethren; Gen 45:5, He comforts them in God’s providence; Gen 45:9, He sends for his father; Gen 45:16, Pharaoh confirms it; Gen 45:21, Joseph furnishes then for their journey, and exhorts them to concord; Gen 45:25, Jacob is revived with the news.

Poole: Genesis 45 (Chapter Introduction)

CHAPTER 45

Joseph no longer able to refrain, discovers himself to his brethren, and weeps; asks concerning his father: they are troubled at his presence, Gen 45:1-3 . He forbids their grief for their sin, and comforts them with God’ s gracious design and providence in it, Gen 45:4-8 . He hastens them to go and acquaint their father, and bring him to Egypt; his message to his father, Gen 45:9-13 . His kindness to Benjamin and his brethren, Gen 45:14,15 . Pharaoh is glad, and invites them down to Egypt, Gen 45:16-20 . Joseph dismisses them with gifts and presents to his father; exhorting them not to fall out by the way, Gen 45:21-24 . Coming home they relate all to their father, who at last believes them, rejoicing that he should see his son before he died, Gen 45:25-28 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 45 (Chapter Introduction)

(Gen 45:1-15) Joseph comforts his brethren, and sends for his father.

(Gen 45:16-24) Pharaoh confirms Joseph's invitation, Joseph's gifts to his brethren.

(Gen 45:25-28) Jacob receives the news of Joseph's being alive.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 45 (Chapter Introduction)

It is a pity that this chapter and the foregoing should be parted, and read asunder. There we had Judah's intercession for Benjamin, with which, we may suppose, the rest of his brethren signified their concurrence; Joseph let him go on without interruption, heard all he had to say, and then answered it all in one word, " I am Joseph." Now he found his brethren humbled for their sins, mindful of himself (for Judah had mentioned him twice in his speech), respectful to their father, and very tender of their brother Benjamin; now they were ripe for the comfort he designed them, by making himself known to them, the story of which we have in this chapter. It was to Joseph's brethren as clear shining after rain, nay, it was to them as life from the dead. Here is, I. Joseph's discovery of himself to his brethren, and his discourse with them upon that occasion (Gen 45:1-15). II. The orders Pharaoh, hereupon, gave to fetch Jacob and his family down to Egypt, and Joseph's despatch of his brethren, accordingly, back to his father with those orders (Gen 45:16-24). III. The joyful tidings of this brought to Jacob (Gen 45:25, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 45 (Chapter Introduction)

INTRODUCTION TO GENESIS 45

This chapter contains an account of Joseph's making himself known to his brethren, which was done when they were alone, Gen 45:1; when he encouraged them not to distress themselves on account of their selling him into Egypt, for God in his providence had sent him there for their good, Gen 45:5; and he ordered them to go forthwith to Canaan, and acquaint his father with all the honour and glory they saw him in, and to desire him to come thither to him, where he should be provided for during the five years of famine yet to come, in the best part of the land of Egypt, Gen 45:9; upon which he expressed the strongest affection to Benjamin, and to all his brethren, Gen 45:14; the fame of this was soon spread in the house of Pharaoh, which gave the king great pleasure, who immediately expressed his earnest desire that his father might come and settle in Egypt, and ordered provisions to be sent him, and carriages to bring him down, and all that belonged to him, Gen 45:16; and Joseph accordingly delivered to his brethren wagons and provisions for the way, and gave gifts to them, and sent a present to his father, and dismissed his brethren with an exhortation not to fall out by the way, Gen 45:21; and when they came to Canaan, they acquainted their father with all these things, who at first could not believe them; but when he saw the wagons, his spirit revived, and determined to go and see his son, Gen 45:25.