Though Joseph entertained such tender feeling towards his brethren that he wept over them, he did not allow it to deflect him from the stern dealing that was necessary, if they were to be brought to a proper spirit of repentance as to the great wrong they perpetrated against him, and against their father also, many years before. Simeon was held as hostage, but the rest were sent off with full loads of corn and provision for the way, but each man with his money placed in his sack.
Only one of them discovered this while at the inn, and the effect of the discovery on their minds is recorded in verse Genesis 42:28. They suspected that some plot or pretext lay behind it and it filled them with fear. Their consciences were still at work and they saw in it an act of retribution on the part of God. We too can recognize that truly the hand of God was in it.
Arrived home, they related their experiences to Jacob, and their fears were increased by the discovery that each man had his money returned in his sack. Poor Jacob's reaction to it all, recorded in verse Genesis 42:36, is very characteristic of him. When he said, "Me have ye bereaved... Joseph is not..." he spoke more truly than he knew. His bereavement, as regards Joseph, did indeed lie at their door, so this must have been a further stab to their consciences.
His complaint was, "All these things are against me." And so indeed it appeared. He had yet to learn that all these things were a part of God's plan for his ultimate good, so that at the end of his life he might be able to refer to "The Angel which redeemed me from all evil" (Genesis 48:16). The fact was that "all these things" were going to "work together for good," and therefore provide us with an effective illustration of the truth of Romans 8:28.
For the moment Jacob flatly refused to part with Benjamin, but Genesis 43:1-34 shows us how his stubborn refusal had to give way before the hard logic of facts. There would be no obtaining of the needed food except Benjamin were permitted to go with his brothers down to Egypt. In the words of Judah, recorded in verses Genesis 42:8-9, we find disclosed an attitude towards him quite the opposite to his attitude towards Joseph years before. A repentant spirit was beginning to disclose its fruits.
In Hebrews 7:22, we read of Jesus being made "a Surety of a better testament." In verse Genesis 42:9 of our chapter we have an excellent illustration of what surety-ship involves. If there be any breakdown the blame of it must lie for ever on the surety, and all must be required at his hand. Were there any breakdown in the new covenant, the blame of it would rest upon Christ for ever. But, No! Its stability and the security of all its blessings are ensured for eternity.
Jacob's scheming propensities come again to light in verses Genesis 42:11-12, but at the same time there was a measure of trust in the mercy of God. With his permission the brethren at last depart for Egypt, taking Benjamin with them, and arrive in the presence of Joseph. Seeing that they had complied, and brought Benjamin with them, he was prepared to bring them into his house to dine at noon. This kindly attitude only stirred up more alarm in their minds, since they remembered the episode of the money in their sacks and they still had no idea of the identity of the man who was now lord of all Egypt.
Their ignorance made all Joseph's actions seem the more remarkable and their uneasiness and suspicions increased. On his part we are permitted to see again how true were his affections, particularly for Benjamin. He was again moved to tears, as verse Genesis 42:30 records. But he was marked by wisdom as well as love. At the dinner the rift between Hebrew and Egyptian was manifest, but the brethren sat before Joseph, and he placed them in the exact order of their ages, with Benjamin's portion five times as much as any of the others. All this must have seemed to indicate almost superhuman discernment on the part of the great man, and increased the uneasy feeling that they had.
Their consciences had already been aroused as we saw when reading Genesis 42:21, but the work of repentance needed to be yet deepened. Hence Joseph's further dealings with them as recorded in Genesis 44:1-34. The incident is so well known that we need only to point out a few of its salient details. Things were so ordered that the apparent guilt should fall upon Benjamin, for whom Judah had stood as surety to Jacob. This naturally brought Judah forward as the spokesman. He had taken the lead in selling Joseph to the Midianites going to Egypt, speaking with much hardness of heart. Now he has to speak as to Benjamin, and what a change is manifest! Instead of hardness great tenderness of feeling, particularly for his old father, Jacob. Then it mattered not how Jacob would feel: now it mattered everything to him. Here we see the working of a repentance not to be repented of.
Judah presented the whole case as regards his father and Benjamin with very great pathos, such pathos as could only spring from intense and genuine feeling, the reality of which was evidenced by his closing request to be allowed to stand as substitute for Benjamin. He was prepared to face life-slavery for himself rather than see his brother taken and his father's grey hairs brought down with sorrow to the grave. We saw Judah in a very unfavourable light in both Genesis 37:1-36 and Genesis 38:1-30; now we see what a complete change is produced when real repentance takes place.
In all this we see typified that national repentance of Israel, predicted in Zechariah 12:10-14. In that chapter Jehovah speaks, and He says, "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon Me whom they have pierced, and they shall mourn for Him." They will discover that the One whom they pierced is Jehovah Himself. In the same way the repentance of the brethren here reaches its climax when they discover that the great lord of Egypt is none other than Joseph whom they had pierced with so many sorrows. This discovery they make, as recorded in the opening verses of Genesis 45:1-28.
Again we see how very fittingly the history presents us with a type. The discovery was not made as the result of any discernment or sagacity on the part of the brethren but wholly by the revelation of himself on the part of Joseph. When at His second advent Christ is revealed in His glory, then Israel will recognize Him and cry, "My God, we know Thee" (Hosea 8:2). Moreover Joseph's revelation was made as the fruit of his love for them: love so real that he could not restrain himself longer and that moved him to tears.
In Joseph we see displayed both affection and magnanimity. With the brethren the workings of their consciences reached their climax, producing fear and reducing them to silence. They found themselves wholly at the mercy of the brother whom they had so bitterly wronged, and as yet they could not believe in his magnanimous dealings with them. What must it have been to them to hear his words, "Come near to me, I pray you"?
It was as they turned to Him that the veil was taken from their eyes and they knew him. So it will be with Israel in the coming day. At the present time "when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away" (2 Corinthians 3:15, 2 Corinthians 3:16). Then they will discover that Jesus, the Nazarene, whom they sold for thirty pieces of silver and crucified, is the Lord of glory, and at the same time the personification of magnanimity and love.
We might have expected that, having bidden his brethren to come near and said to them, "I am Joseph your brother, whom ye sold into Egypt," it would have been they who wept, firstly at the recognition of the great wrong they had perpetrated against him, and secondly at the grace that abounded over their evil. But, no, the tears were his and not theirs. They had had to bow down before him, but he deserved it for he towered above them in the things that are really great in the sight of God. A faint foreshadowing of the greatness of Christ.
A further thing characterized Joseph, as we see in verses Genesis 42:5-8. His eye rested upon God and not upon circumstances, however trying they had been. The evil actions of the brethren had faded into insignificance in his mind. He recognized that God had been behind all that they had done, and had worked it in as part of His plan for salvation and deliverance. We are reminded of that prayer of the primitive church, when they acknowledged that Herod, Pilate, Gentiles and Jews, gathered together against the Lord Jesus, had only accomplished "whatsoever Thy hand and Thy counsel determined before to be done" (Acts 4:28). Joseph had been instrumental in bringing to pass "a great deliverance," yet it was very small when compared with the deliverance wrought by the death and resurrection of Christ.
And further, God had sent Joseph down into Egypt in order to preserve a posterity in the earth for Abraham, Isaac and Jacob. He knew what Joseph can hardly have known; that many centuries after out of that posterity, as concerning the flesh, would come the Christ, who is over all, God blessed for ever. Turn where we may in Scripture, Christ is ever before the mind of God, and at this epoch Joseph was the instrument used of God to preserve that line of descent that finally would lead to Him.
Whatever Joseph may, or may not, have realized as to this, there was a touch of the prophetic about his words, and in the whole matter God was so distinctly before him that he was lifted far above any resentment as to the wrong done to him. To his brethren he said, "So now it was not you that sent me hither but God." Happy should we all be, if in regard to the perverse things of life, wrought by perverse persons, we could always say in truth, "Not you, but God." If in adversity we see man, we are irritated, if we see God, we are humbled, subdued and blessed.
Joseph acknowledged that it was God who had made him "lord of all his [Pharaoh's] house," and, "lord of all Egypt." Already we have had "lord" a number of times, but used as a title of respect, much as we might now address someone as "sir." This is the first time we read of anyone being made "lord." So that here we have a type of Jesus being made "Lord," as Peter announced in Acts 2:36. As lord of all Egypt Joseph had all power vested in him, and that power he wielded to promote what was good. So the Lordship of Jesus involves firstly, His absolute dominion, and secondly, His benevolent rule.
A very tender and touching note runs through the message that Joseph sent by his brethren to his father. After the long years of separation he was to be near unto his beloved son, and nourished by him. Tenderness and urgency marked the message that he sent, and realizing that in old age his father might be slow to move, he instructed as an incentive, "Ye shall tell my father of all my glory in Egypt."
We have had the word "glory" once before in Genesis 31:1, used to indicate wealth. This is the first time it is used to indicate honour and splendour, so again we can discern its typical value. It is when Christ is revealed in His glory that Israel will be gathered to Him, and bow down before Him. Then shall be fulfilled the word, "Thy people shall be willing in the day of Thy power" (Psalms 110:3). They were by no means willing in the day of His humiliation and poverty.
Having delivered these instructions, there was again a touching scene of affection and tears. Benjamin being his full brother, it was not surprising that there was this display after so long a separation; but that he should kiss and weep upon the brethren, who once had so cruelly wronged him, was a remarkable thing. The kiss and the tears were the sign not only of affection but also of a full forgiveness. It is significant that the record is, "after that his brethren talked with him." The free conversation, which flows from communion, could only be established on the ground of forgiveness.
Thus indeed it is with us today. Until we are assured of Divine forgiveness, and thus we are in the enjoyment of peace with God, we cannot be at home in His presence nor enter into communion with Him. Until then we find it impossible to freely address Him in either thanksgiving or in prayer.
There had been a considerable measure of secrecy in all these dealings between Joseph and his brethren, but now all secrecy was abandoned. Pharaoh and all his court were now fully apprised of what had taken place and it pleased them. Since "every shepherd is an abomination to the Egyptians," as we are told in the last verse of the next chapter, we might have been surprised at this did we not know, as we before remarked, that at this epoch the ruling powers in Egypt were not true Egyptians but an alien race, closely allied with the nomadic and shepherd folk to which Jacob and his sons belonged. It is quite probable that the Pharaoh of those days looked upon it as a stroke of good business to receive Jacob and his descendants. It would bring under his protection those who would be his natural allies.
Pharaoh therefore instigated the sending of beasts and wagons sufficient in number to effect the transport, and also the sending of the message and invitation, recorded in verses Genesis 45:17-18. Here again we find words which strongly remind us of New Testament language. We quote them: "Come unto me; and I will give you..." Of what does that remind you? We shall all surely answer that it reminds us of Matthew 11:28 Come unto Me... and I will give you rest." Joseph's word was to be, "I will give you the good of the land of Egypt, and ye shall eat the fat of the land." But that "good" would involve to them rest from their fears of famine and the wearying search for food during the years of famine; coming to Joseph they would find rest indeed.
There was now bestowed upon them bounty beyond all their thoughts, in the presence of which only one thing became them, and that was the obedience of faith. We read, "And the children of Israel did so." They did exactly as they were commanded. Everything necessary was conferred upon them, as verses Genesis 45:21-23 record. Thus they were dispatched to their father with the injunction, " See that ye fall not out by the way. "There was very rightly a little sting for their consciences in this. They fell out badly over Joseph many years before. As forgiven men they were now to manifest an entirely different spirit.
Back to Jacob they went with tidings of Joseph, astounding and to him almost unbelievable. But there were the wagons sent from Joseph with their full supplies. They were to him a foretaste and earnest of the good things to be found in Joseph's presence, and that wrought conviction and revived Jacob's heart. His nerve returned and he was ready for the journey. The words of Joseph had been supplemented by the firstfruits he sent.
Today, we have not only received the words of One far greater than Joseph, but we have received the firstfruits of His Spirit. Our spirits should indeed be revived and aglow, as we travel to the place where Jesus our Lord is.
The way in which Jacob's new name of Israel is introduced in the record is worthy of note. Jacob's heart had fainted because of unbelief, and then his spirit revived. But when his faith had revived, it is Israel who said, "It is enough." Again, when at the beginning of Genesis 46:1-34 we find the faith of his heart translated into positive action, it is Israel who gathers his possessions together and journeys, stopping at Beer-sheba to sacrifice to the God of his father Isaac. In these things he was acting in a way more worthy of one who was "Prince of God," than of one who was "Supplanter."
Beer-sheba too had been specially identified with his father Isaac, and from that spot the wanderings of Jacob had begun - see Genesis 28:10. Jacob had now come full circuit, if we may so say, and was back at the point of departure. Hence we find God Himself intervening and dealing directly with him. Yet though there had been this response of faith on his part, God knew that the old Jacob nature was still strong in him, and addressed him as such. The repetition of his name added emphasis to the revelation God gave.
In Genesis 26:2, we read of God appearing to Isaac and saying, "Go not down into Egypt." As a result of this command we do not find Egypt in the picture until we find Joseph carried there. Now however the Divine direction is exactly opposite and Jacob was not to be afraid to go. God's word to him was brief, but it contained four distinct promises.
First, that the sojourn in Egypt should be so ordered that there Jacob's family and descendants should increase and be welded into a great nation. Their experience should be that of Psalms 4:1, "In pressure Thou hast enlarged me" (New Trans.). In the tribulations of Egypt, acting like a furnace of iron, they were welded into a nation, that God took for His own. The hour had now come for this trying experience to be theirs, though at the outset all seemed favourable.
But, in the second place, this result would only be achieved because God Himself would go down with them. Had He not done so, they would speedily have been swamped by the abounding evils of that land. As it was, they got infected by them, as their subsequent history showed; but the presence of God with them secured the testimony to Himself in their midst.
So in the third place, there was the promise that God in His own time would bring them up out of Egypt, so that once more they might be in the land that was theirs according to His word. God never swerves from His declared purpose, though to reach it He may pursue ways that seem to be contradictory to it. So verse Genesis 45:4 is an illustration of the difference between God's purpose and His ways; a difference that we need to bear in mind as to God's dealings with ourselves today. Called with an heavenly calling, we must firmly seize God's purpose for us as members of Christ, and on the other hand not be surprised at, nor stumble over, the ways He may take with us in achieving His purpose.
Lastly, there was a promise personal to Jacob, which inferred that he would not be parted from Joseph until his end. The happy reunion would last until the finish, and when he died Joseph would be at his side.
Thus instructed and encouraged of God, Jacob pursued his way from Beer-sheba into Goshen, the easterly part of the land of Egypt, sending Judah before him to direct their route. We are given a list of sons and grandsons and told their number as 70. If we refer to Exodus 12:37, we shall see the great increase that took place while they were in Egypt, and how God fulfilled His word as to making them a great nation.
In verse 29 we again see Joseph in a very favourable light and as a man of a very tender heart. The splendour of his present position had not spoiled him. He had reached it through sorrow, which has a mellowing and softening effect upon those who go through it with God. Moreover he undertook to be their mediator in regard to Pharaoh and instructed them how to approach him. They were to emphasize that their occupation had been with sheep and cattle. The Pharaohs of that dynasty being of the so-called, "Shepherd Kings," this would ingratiate them with the ruling monarch, and also make the Egyptians content to have them as far away as possible in the land of Goshen, since they detested shepherds.
It is easy to see how this suited the purpose of God, which was to make a nation of them, free from admixture of alien blood. Though under Egyptian jurisdiction, there was to be a line of demarcation from the outset between them and the natives of Egypt. So in the early verses of Genesis 47:1-31 we read how simply and naturally all this came to pass. Pharaoh was most benign in his attitude. He welcomed them, allotting to them the best of the land in Goshen, and offering to them posts of importance as rulers of his cattle. Bearing in mind that Egypt, in common with the rest of the world, was in the midst of a great famine, such favourable treatment was indeed extraordinary, and only to be accounted for by the moving of God's hand behind the scenes.
Then comes the touching scene of old Jacob being presented by Joseph in the presence of Pharaoh. At the age of 130 he must have seemed a very old man in Egyptian eyes, but twice over, in verse Genesis 45:9, do we find him using the word, "pilgrimage." It is true of course that his life had been of a nomadic type, but nevertheless it indicates that these God-fearing patriarchs, as Hebrews 11:1-40 shows, ever had the eyes of their hearts upon the future, and knew that the present life was in view of a destination yet to be realized. If it was thus with them, how much more so should it be thus with us, who are partakers of a heavenly calling?
And moreover, twice in this paragraph, is it stated that Jacob blessed Pharaoh. The one thing cited in Hebrews 11:1-40, as showing his faith is his blessing of the sons of Joseph. That we get presently, but we remember the statement of Hebrews 7:7, "without all contradiction the less is blessed of the better." The patriarch, though at that moment but a displaced person and a refugee in the presence of the great king, was consciously superior to him in his knowledge of the true God. He knew enough of Him to be conscious that to have His pledged presence and guidance was something greater than all the glory that Egypt had to offer. He possessed the better, while Pharaoh for all his outward majesty, possessed the less. In the light of the faith and glory of Christ the position of the Christian is much accentuated. Are we always alive to the favour wherein we stand, and therefore lifted above the favours and allurements of the world?
Joseph's father and brethren being placed in the best of the land and nourished there, we now turn to consider the state of things prevailing among the Egyptians. This occupies verses Genesis 45:13-26. As the dreams had foretold, the famine became progressively worse. The people were fed, but not as those in Goshen. They had to buy their food from Joseph, who acted for Pharaoh. They brought their money, and when that failed their cattle, and when those failed they had to sell their land. The only exception made was in the case of the priests, men who wielded great power because through their idol gods they were in touch with the supernatural.
Thus bit by bit everything in Egypt fell into the hands of Pharaoh, and a law made by Joseph was that his proprietorship should be acknowledged by a rent paid in kind — the fifth part of all the produce. This was oppressive legislation indeed, but the sort of thing that was quite ordinary in those days. We can see how in the course of many years it may have helped to provoke that uprising of the ancient Egyptian dynasty, which is recorded in Scripture as, "There arose up a new king over Egypt, which knew not Joseph." (Exodus 1:8).
Though this action of Joseph strikes us as oppressive, particularly perhaps his removing of the people from one end of the land to another, we cannot but think it has a typical value, setting forth how completely he was "lord of all Egypt," and thus a figure of Christ. Now the Lordship of Christ is absolute, for if He is not Lord of all and of every detail, He is not Lord at all. Moreover as Lord He subdues everything to God and disposes of everything according to the Divine mind. A time will come, "when all things shall be subdued unto Him" (1 Corinthians 15:28), and when as a result, God shall be all in all. But that which the Lord Jesus will bring to pass, though it will involve the execution of judgment, will be for the ultimate blessing of the universe of God.
In the closing verses of our chapter we return to Jacob in the land of Goshen. Seventeen more years rolled over him, so he remained until the dreadful years of famine were only an unpleasant memory. Then the time came that he had to die. Jacob indeed he was, but he spoke as Israel when he extracted from Joseph a vow that he would not bury him in Egypt, but lay his body with those of his fathers in the land which was theirs by promise. Joseph readily acceded for, as we shall see, he too had the same faith. They had received the promises and believed them, and they knew that the promised Seed would be connected with that land.
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Hole, Frank Binford. "Commentary on Genesis 45". "F. B. Hole's Old and New Testament Commentary". https://www.studylight.org/
the Second Week after Epiphany