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420. CHAPTER FORTY-FIVE
JOSEPH REVEALS HIMSELF TO HIS BRETHREN
Joseph sees in Judah an amazing change. This man who is preÂpared to become a slave himself to defend Benjamin, is the one who some twenty-two years earlier had been foremost in urging his brethren to sell him into slavery. Previously greed and passion had guided his life, but now he is willing to pay a supreme sacrifice for the sake of another. Joseph is deeply affected by the change. Stirred with emotion, he orders all others out of the room, and then begins to weep loudly, to the amazement of everyone. His doubting heart is satisfied; his brothers are no longer the heartless men who had sold him into slavery; he reveals himself to them, and makes plans for their future care.
Joseph's Startling Disclosure — Vv. 1-15
Joseph reveals who he is to his brethren; but such a disclosure only arouses fear in them. He calms their agiÂtation, explains the purpose of God in the circumstances they have experienced, and lavishes his love upon them.
VERSE 1
"Then Joseph could not refrain himÂself before all them that stood by him" — A man of deep compassion and feeling,
he was now overcome by the impulses of love.
"And he cried, Cause every man to go out from me" — He desired privacy for the startling disclosure he was about to make to his brethren, as will Christ when he "turns away ungodliness from Jacob" (Rom. 11:26).
"And there stood no man with him, while Joseph made himself known unto his brethren" — The emotional discloÂsure was not for Gentile eyes, so all EgypÂtians were sent from the room. Stephen declared, "At the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh" (Acts 7:13). This "second time" answers to the second advent of the Lord. For the revelation at that time, see Rev. 1:7; Zech. 12:10; Jer. 31:34.
VERSE 2
"And he wept aloud" — The emotion of this compassionate man was great. See note on Gen. 42:24.
"And the Egyptians and the house of Pharaoh heard" — The Egyptian offiÂcials who had just been sent from the room, and were standing outside heard Joseph's emotion, and reported the strange circumstances to Pharaoh. For the antiÂtype, see Jer. 33:7-11.
VERSE 3
"And Joseph said unto his brethren, I am Joseph" — The antitypical Joseph used a similar introduction to Paul on the way to Damascus: "I am Jesus" (Acts 9:5); and can imagine a similar declaration to the Jews who will enquire of their DeliverÂer: "What are these wounds in thine hands?" (Zech. 13:6).
"Doth my father yet live?" — He had asked the same question previously (Gen. 43:27). He does not doubt the answer they then gave him, but enquires again out of tender affection. He desires to hear all news possible concerning his beloved father.
"And his brethren could not answer him; for they were troubled at his presÂence" — For "troubled" the margin has terrified. They were overcome by a sense of guilt, shame and fear, as they realised that they were face to face with one whom they had wronged so terribly, and whom they had heartlessly sold into captivity — and who now wielded such power and authority. In the future, Israel after the flesh will yet mourn before Christ (Zech. 12:10).
VERSE 4
"And Joseph said unto his brethren, Come near to me, I pray you" — Joseph's gracious invitation anticipates that of Christ (Matt. 11:28; Eph. 2:13) which doubtless will be offered to Israel in the future. In the case of Joseph, the brethren at first doubted the truth of his disclosure. In consternation, they had eviÂdently drawn back in fear, wondering at the strange behaviour of Egypt's second ruler who burst into tears, and made the preposterous claim that he was Joseph! Previously he had spoken to them through an interpreter, but now the interpreter was dismissed, and Joseph spoke to them in his native tongue (Zeph. 3:9).
"And they came near" — They could not do this before. There had been a barriÂer between them and Joseph. They could only stand at a distance, and speak through an interpreter. Now they drew near, graduÂally overcoming their fear of the one before them.
"And he said, I am Joseph your brother" — He emphasised his relationÂship to Israel after the flesh. The Apostles did likewise in speaking to the Jews, for they described them as "men (who are) brethren" (Acts 2:29); Paul expressed his great love for Israel because of such a relaÂtionship (Rom. 9:1-3); and Christ, on behalf of Yahweh will do likewise (see Jer. 51:5; Rom. 11:28).
"Whom ye sold into Egypt" — This was a feature of the past that they had not disclosed to Joseph in his guise as goverÂnor; the revelation of which from his lips, revealed that he, indeed, was Joseph.
VERSE 5
"Now therefore be not grieved, nor angry with yourselves that ye sold me hither" — The generous, affectionate attiÂtude of Joseph foreshadowed that of the Lord Jesus Christ. Even while on the cross, he prayed for the forgiveness of those who had participated in his death through ignorance (Luke 23:34; Acts 3:17); and, in the Age to come, he will "comfort his people, and have mercy upon his afflicted" (Isa. 49:13).
"For God did send me before you to preserve life" — Thus the providence of God in the difficult circumstances of life were designed for the preservation of Abraham's seed and to ultimately provide redemption (Heb. 2:15-17; Acts 2:28).
VERSE 6
"For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest" — "EarÂing" is old Saxon for ploughing, so renÂdered by Rotherham.
VERSE 7
"And God sent me before you to preserve you a posterity in the earth" —
With the appearance of his brethren in Egypt, Joseph clearly discerned the ways of providence in his sufferings. He now saw that his trials were not only designed for the preservation of life in a general sense (v. 5), but also to preserve a remnant to Israel. The word sheeriyth, rendered "posterity" signifies remnant, and is transÂlated as such in the R.V. Joseph's stateÂment clearly foreshadows the work of his greater antitype (Isa. 49:6; Rom. 15:8).
"And to save your lives by a great deliverance" — As the Deliverer of his brethren, Joseph foreshadowed the DelivÂerer who shall come (Rom. 11:26).
VERSE 8
"So now it was not you that sent me hither, but God" — In fact, both sent him though not in the terms of the context of this passage. Joseph's brethren sent him to be a slave, God sent him to be a saviour. Both ideas are combined in the descriptive statement of Psalm 105:17, "He (Yahweh) sent a man before them, even Joseph, who was sold for a servant." For the antitype, see Mark 12:8-11; Acts 2:23.
"And he hath made me a father to Pharaoh" — A father is a wise and confiÂdential friend and counsellor. Joseph was as this to Pharaoh. Moreover, he was as an Author of life to Egypt, for his wise counÂsel preserved the nation from disaster.
"And lord of all his house" — The authority of Pharaoh was vested in Joseph as that of Yahweh is today vested in the Lord (John 5:27).
"And a ruler throughout all the land of Egypt" — Similarly, all power in earth is today given into the charge of the Son (Matt. 28:18).
VERSE 9
"Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not" — A similar message will be delivered to the Jewish people scattered abroad at the coming of the Lord, so fulfilling the antiÂtype (see Mai. 4:4-6; Isa. 42:16; Jer. 3:12; 4:1; Jer. 31:31; Hos. 8:10. See The Second Exodus pp. 446-454 in Elpis Israel).
VERSE 10
"And thou shalt dwell in the land of Goshen" — Goshen was a district in the Delta, a few miles north-east of On, about 120 miles from Hebron. Being well watered by springs, and elevated above the annual overflow of the Nile, the land was suited for flocks. It therefore was a choice piece of land, ideally situated for shepÂherds, separated in the midst of Egypt.
"Thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast" — The reunion would be complete — as Joseph would identify himself with the children of Israel.
VERSE 11
"And there will I nourish thee" — The verb kool signifies to hold up, to susÂtain, as well as provide nourishment. Joseph promised his brethren that they would enjoy his special care in every way. This will be true also of those Jews who return at the invitation of the Lord at his coming (Ezek. 20:33-37).
"For yet there are five years of famine" — The worst of the famine was yet to be felt; answering to the "time of trouble" that shall break forth at Christ's return (Dan. 12:1-2).
"Lest thou, and thy household, and all that thou hast, come to poverty" — Because of the extremity to which people would be brought, it was needful for the children of Israel to keep close to Joseph, otherwise dire poverty and slavery would become their lot.
VERSE 12
"And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you" — Joseph saw in the wonderment of their faces, the dawning realisation that he, indeed, was their brother, now become their saviour. How great will be the amazement shown by Israel after the flesh in the Age to come (Zech. 12:10; Rev. 1:7). What joy on the face of the antitypi-cal Benjamin, the Ecclesia, at such a time (1 John 3:2).
VERSE 13
"And ye shall tell my father of all my glory in Egypt" — From Christ's manifestation of himself to Jewry in the land, the news shall spread to those Jews still scattered abroad at his coming. Already, Elijah will have made himself known to them, and they will have received great encouragement by learning of the remarkable events in the Land itself (the overthrow of Gog, etc.) that will testiÂfy to the presence of their Messiah in the earth.
"And of all that ye have seen" — Suggesting that their eyes have seen more than their mouths are able to express. Like the Queen of Sheba, only half the glory could be described by word.
"And ye shall haste and bring down my father hither" — Joseph was anxious to see his father again, that they both might be reunited in love.
VERSE 14
"And he fell upon his brother Benjamin's neck, and wept upon his neck" — The two brothers are united in love; as Christ will be with the true Israel (Gal. 6:16). For the emotion of Joseph, see comment at Gen. 42:24.
VERSE 15
"Moreover he kissed all his brethren, and wept upon them" — Joseph and Benjamin embraced each other standing upright, each with his face restingupon the shoulder of the other; but Joseph wept upon the others.
This would imply that they were bowing before him Perhaps in fear lest they irritate him in any way (cp. Ch 50:17)
"After that his brethren talked with him" — They became reassured by Joseph's demonstration of affection towards them.
THE LAST DAYS OF JACOB (Ch. 45:16-50:13)
Knowledge that the men from Canaan are actually Joseph's brethren is brought to the attention of Pharaoh, and he courteously responds by inviting them to permanently shelter in the land of Egypt. The invitation is supported by Joseph, and the brethren return home to Jacob with the wonderful and unbelievable news that his favourite son, whom he thought to be dead, is alive, and is governor of the greatest nation on earth. At first Jacob is increduÂlous. The news is almost too good to be true, and under the presÂsure of conflicting feelings of joy, doubt, astonishment and misgivÂing, he suffers attack. But he is convinced by the explanation of his sons, and the visible evidence of wagons and goods sent to him by Joseph. His spirit revives, and he expresses a desire to see his son again. It was a momentous resolution. To descend into Egypt, with the whole of his belongings, to place himself and his tribe under the protection of Pharaoh, was to give up for himself and them the freedom and independence which had been enjoyed now for above two centuries. He perhaps recalled the difficulties that faced AbraÂham when he visited Egypt, and the refusal of Isaac to leave the Land under any circumstances. On the other hand, he may have recalled the prophecy given to Abraham, that his seed should dwell in a strange land for a time (Gen. 15:13-16), and from this might reason that it was the will of God that he should remove into Egypt. Certainly that same prophecy was recalled by Joseph later, and given as an incentive to Israel in Egypt to await in faith the time of deliverance (Gen. 50:24). With conflicting emotions strugÂgling within him, Jacob leaves Hebron for Beersheba, on the borÂder of the Negev, and there makes his problem a matter of prayer. Receiving the divine approval for the move, Jacob leads the tribe into Egypt, and there receives from Pharaoh a permit to reside in the land ofGosheη. Then, as Jacob feels his life drawing to an end, he exercises his privilege of bestowing blessings upon his children and grandchildren. The sons of Joseph are adopted by him as his own, and receive special blessings; Jacob's twelve sons are given a prophetic outline of their future; and then, with his work complete, the patriarch makes ready for his death. When this has claimed him, his body is embalmed, and is ceremoniously conveyed back to the Promised Land, to the family tomb in the cave of the field of Machpelah.
Invitation To Shelter In Egypt — Vv. 16-24
Hearing that the men from Canaan are Joseph's brethren, Pharaoh invites them to make their residence in Egypt, and offers them the good of the land. They are given substantial gifts and sent on their way, with the exhortation to return with their father.
VERSE 16
"And the fame thereof was heard in Pharaoh's house" — The word "fame" is literally voice from the Hebrew gol, and here signifies rumour or report. Egyptian officials had heard evidence of Joseph's emotion (v. 2), and evidently passed on the cause of it to Pharaoh.
"Saying, Joseph's brethren are come: and it pleased Pharaoh well, and his servants" — In the antitype, the "return" of Israel to the Lord will be pleasÂing in the sight of the Father. Meanwhile, Yahweh "waits" for that day to come (Isa. 30:18-19).
VERSES 17,18
"And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan; and take your father and your households, and come unto me" — Pharaoh evidently conferred with Joseph, and learning of the circumstances, granted permission for the invitation to be issued.
"And I will give you the good of the land of Egypt, and ye shall eat the fat of the land" — This description can likewise apply to the inheritance of Israel in the Age to come.
VERSE 19
"Now thou art commanded, this do ye" — Rotherham renders: "Thou, thereÂfore, command them" but the Hebrew is as the A.V. Pharaoh issued the decree to Joseph, whom he recognised as the head of the family, and he passed it on to the others.
"Take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come"— The greatest assistance would be rendered to the family of Jacob. See Isa. 49: 22-23.
VERSE 20
"Also regard not your stuff — The Good speed Bible renders: "Never mind your goods." However, the record states that they brought "all they possessed" (Gen. 46:1,32).
"For the good of all the land of Egypt is your's" — Whatever loss they may experience in leaving Canaan would be more than compensated for in Egypt. To perform the will of God often entails a temporary sacrifice, but the ultimate beneÂfits are beyond doubt.
VERSE 21
"And the children of Israel did so: and Joseph gave them wagons, accordÂing to the commandment of Pharaoh, and gave them provision for the way" — The brethren of Joseph saw where their interests lay, and took the right steps towards obtaining what they had been offered. That is the right attitude for flesh to adopt towards the gifts of God. MoreÂover, Joseph saw that they had every means to assist them to that end. Christ likewise, has made available every means for us to obtain the gift of God.
VERSE 22
"To all of them he gave each man changes of raiment" — The very appearÂance of the brethren of Joseph was changed by their contact with him, as the characters of all are changed by contact with Christ. The raiment given the brethren were not duplications of the garÂments they were already wearing, but changes of raiment, or different sorts of garments, such as were substituted for ordinary clothes on festal occasions. See Gen. 27:15. Thus they were equipped for worship. In the antitype, Israel after the flesh will not merely be brought back into the land, but there will constitute a priestly community (Zech. 14:20-21; Isa. 66:20-21; Ezek. 48:19), providing a channel of grace for all mankind who worship there (Zech. 14:16).
"But to Benjamin he gave three hundred pieces of silver" — Benjamin received privileges above the other brethren.
In Biblical numerics, three is the numÂber of completion through resurrection. The earth appeared for the first time, and produced growth on the third day (Gen. 1:9-13).
Again, silver is the metal of redempÂtion (Exod. 30:12-15; Lev. 5:15, ct. 1 Pet. 1:18).
In the type, Benjamin appears to repreÂsent the Ecclesia, the "beloved of Yah-weh" (Deut. 33:12), redeemed through a resurrection from the dead. Joseph's prefÂerence for Benjamin was openly manifestÂed before the other brethren as Christ's preference for the Ecclesia will be openly manifested before Israel after the flesh, in the manner of Rev. 3:9 (though the referÂence here is not to Israel after the flesh but to apostates who claim to be the Israel of God). See Isa. 49:21.
"And five changes of raiment" — Five is the number of grace and privilege. The raiment given Benjamin were not merely five different suits of clothing, as we may imagine, but five different changes or sorts of raiment, comprising priestly garments adequate to every situaÂtion that grace would require. The Ecclesia will constitute a priestly community in the Age to come (Rev. 5:9-10; 20:6), dispensÂing grace unto all who seek Yahweh.
VERSE 23
"And to his father he sent after this manner; ten asses laden with the good things of Egypt"—The good things of Egypt represented the heavenly blessings that came to the nation because of the presence of Joseph in it. Tokens of this were sent to Jacob to draw him to enjoy their fulness in the presence of his son. In the same manner, Israel in dispersion at Christ's coming, will be invited to enjoy that which the antitypical Joseph will be able to offer (cp. Jer. 3:15-18).
"Ten she asses laden with corn and bread and meat for his father by the way" — The mention of she asses indiÂcates the lesser value of this part of the gift. It was designed for temporary benefit only; to sustain Jacob until he would receive the full blessing in the presence of his beloved son. The word "meat" is from mazown from a root zoon which A. Clarke suggests indicates to prepare, provide, and hence relates to prepared meat. This could be some special delicacies prepared for his father to relieve the tedium of the way.
VERSE 24
"So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way" — Moffatt renders this: "Do not quarrel on the road." Why should they do so? Because they realised that when they arrived home, they would have to make full confession to Jacob of their complicity in the plot against Joseph. The natural tenÂdency would be for each one to depreciate his failings, and to emphasise the complicÂity of the others thereto. This could lead to arguments and quarrels, and Joseph exhorted them to avoid doing so. His exhortation required that each one frankly recognise his own guilt in relation to Joseph, and avoid self-justification. A simÂilar attitude will be required of Israel after the flesh in the Age to come (cp. Ezek. 43:11; Jer. 16:17-18).
Jacob's Joy At The News Concerning Joseph — Vv. 25-28
Arriving at Hebron, the brethren proÂclaim the exciting news to Jacob. At first he does not believe it. But when shown the tokens of goodness that Joseph sent, he is compelled to do so, and with joy anticiÂpates reunion with the son whom he loves so fondly.
VERSE 25
"And they went up out of Egypt, and came into the land of Canaan unto Jacob their father" — At the time, Jacob was sojourning at Mamre, close to Hebron.
VERSE 26
"And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt" — To fulfil the antitype, a similar, dramatic message will be sent to scattered, unbelieving Israel at the Lord's return, proclaiming that he is alive, and has been granted authority over the GenÂtiles.
"And Jacob's heart fainted, for he believed them not" — Rotherham, in a footnote, renders fainted as began to cease beating. Jacob heard their statement with the greatest concern. At first he did not believe his sons, and possibly wondered what they were up to in making such an obviously false statement. He viewed them with the greatest misgiving. Deeply concerned with all the circumstances of his sons' visits to Egypt, this final stateÂment proved almost too much: his heart momentarily ceased to beat.
VERSE 27
"And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived" — In telling Jacob all the words of Joseph, they would have had to confess to their own failings and deception; then, as the patriÂarch saw evidence of their repentance and the present sent to him, he recovered from his temporary heart failure. His unbelief gave way to a joyous conviction. In simiÂlar manner, when Moses was sent back to the people of Israel, they refused to believe that he was sent of Yahweh until he presented his credentials to them: showing them the outstanding signs that Yahweh had made it possible for him to perform (see Exod. 4:1-5). The antitype of the experiences of both Jacob and Moses will be fulfilled in the mission of Elijah to Israel scattered abroad (Mai. 4:4-5). He will proclaim that the Messiah has returned, and, doubtless, will confirm the truth of his message by tokens that he and his assistants will be able to display.
VERSE 28
"And Israel said" — The interchange of names between Jacob and Israel is quite significant; the latter being used to describe incidents in which the patriarch displays spiritual strength.
"It is enough; Joseph my son is yet alive" — His previous sorrow and mournÂing gave place to a great joy.
"I will go and see him before I die" — Rotherham renders this in the imperaÂtive mood: "I must go". As the realisation is borne home upon Jacob that his beloved son is still alive, his strength is renewed and he becomes filled with enthusiasm. One sight of Joseph will compensate for all the years of suffering and sorrow he has experienced, and therefore he declares his determination to try and accomplish his desire.
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